thus the martyrs, since the time of our Lord, were cut off in a cruel and ignominious manner; but in their deaths there was no expiation for sin; the blood of the prophets and of the martyrs spoke no such language; their blood, cried, indeed, to heaven,-not for mercy, but for vengeance against a guilty world. If Christ had died like one of them, and had been heard of no more, how should we have believed that his death had atoned to the penitent, for all the blood that had been shed from the foundation of the world? How should we have believed that the whole earth had obtained remission of sin from God, by destroying one prophet more? Although he had declared that he was to be offered up as a sacrifice, and to give his life a ransom for many, if he had never appeared again, how should we have known that the sacrifice was accepted, or that the ransom was paid? The natural conclusion then to be drawn was, that his labours had been in vain. Then might we have said with the disciples who were going to Emmaus, "We trusted that it had

been He who was to have redeemed Israel;" but now all our hopes are buried in his grave. When he burst the bands of death, and rose victorious from the tomb, then it was manifest to all, that he had finished the work which the Father gave him to do. For if he had not accomplished his undertaking, and expiated the sins of the world, he had never been released from the prison of the grave. When he arose, therefore, and brought back with him the pardon which he had sealed with his blood; when, instead of executing wrath upon his enemies, he sent again the offer of peace and reconciliation, and took upon himself to be their intercessor, as he had already been their sacrifice, what room was there to doubt of the efficacy of his death, the efficacy of which was so undeniably confirmed by his resurrection?

Here, therefore, we hail the completion of that plan by which the world was to be redeemed; here we rejoice over the finishing of the new heavens and new earth, wherein righteousness is to dwell, and come

to the close of the celestial song, which ascribed glory to God in the highest, peace upon the earth, and good-will towards men. Now, we may join in the triumphant language of the Apostle, " It is God that "justifieth? who is he that condemneth? It is Christ "that died, yea, rather that is risen, who is even at "the right hand of God, who also maketh interces"sion for us." As if he had said, "who can con"demn those whom God hath justified, and for whom "Christ hath died? Our great High Priest hath now "offered up the sacrifice which was requisite for the "redemption of the world. The wrath of God is a

toned; the guilt of sin is taken away; peace is made "between God and man; and there is joy in heaven "over the world of the redeemed." That this sacrifice was acceptable and meritorious in the sight of God, he hath testified unto all men, by raising his Son from the dead, by exalting him to his own right hand, and committing to him the sceptre of Providence, to rule and govern for the good of his church. In the second place, Christians, behold your Saviour at his resurrection entering into his glory.

His first appearance was not distinguished by marks of greatness or splendour. The wise men who came from the east to worship the king of the Jews, expected not to find him a babe at Bethlehem, lying in a manger. Descended of humble parents, and born in a mean condition. he passed his early life in obscurity, and in the labours of poverty. What the Prophet calls the "stem from Jesse," was, at its first appearance, but a root out of a dry ground; it had no form nor comeliness, for which it could have been desired. Hitherto it had been only unknown and obscure; and at the time of his appearing unto Israel, he was a man of sorrows, and acquainted with grief. But even while he stood forth in the power of the Lord, and confirmed his mission by the miracles which he wrought, the opposition to him increased, and every act of charity he did to others, became a new source of misery to himself. During this time.

in which he went about doing good to all the sons of men, he had not where to lay his head. When he cast out devils, he was immediately charged with being in league with the prince of them. When he sat with publicans and sinners, he was called a glutton and a wine-bibber. When he healed the sick of their infirmities, and forgave their sins, then was he called a blasphemer, and an encroacher on the prerogative of God. When he restored the withered hand, and cured the blind or the lame on the Sabbath-day, then is he no longer fit to live. These were such offences as nothing but his death could expiate. And to death at last they brought him. He is betrayed by one of his own disciples, and carried to judg ment. He is charged with the most opprobri ous crimes. In cruel sport, they pay him the honours of a prince; they crown him with thorns; they put a reed into his hand; they bow the knee before him, and, with profane and impious derision, cry, "Hail, King of the Jews." And that nothing might be wanting, to shew how much he was despised and rejected of men, the question was put between him and a murderer, which should be released; and with one voice, the people answered, "Release unto us "Barabbas." He was then nailed to the accursed tree, and died the death of a inalefactor.

And is this the Messiah whom the Jews expected, and whom the prophets had foretold? Is this He, concerning whom Isaiah had prophesied, "Unto us a Son "is born, unto us a Child is given, and his name "shall be called Wonderful, Counsellor, the Mighty "God, the Everlasting Father, the Prince of Peace. Is this He who was to raise up the tabernacle of David; who was to repair the desolations of many ages; who was to sit upon the throne of Zion, extend his dominion from sea to sea, and from the river to the ends of the earth? Yes, it is He! But, as the Scriptures foretold, he must suffer before he enter into his glory. Hence, saith the same Prophet, when he shall be stricken for the transgression of the people, and

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make his soul an offering for sin, then he shall long his days, and the pleasure of the Lord shall prosper in his hand. At his resurrection, the prophecies of the Old Testament are understood, and the scandal of the cross is wiped away. The history of the man of sorrows ends, and the Lord of Glory appears. A brighter train of years begins, and a new era of happy time revolves. From the cloud which had concealed him long, he now issues forth in the beauties of immortality; from the veil which had obscured him in the days of his flesh, the splendour of his Divinity now shines forth; celestial rays circle and distinguish his head; and he appears to be the Son of God with power, when he comes in triumph from the tomb, having subdued the powers of death, and leading captivity captive. He now sees the travail of his soul, and is satisfied; he enters on the joy that was set before him; and has all power committed to him in heaven and in earth.

In the third place, Christians, behold in the resurrection of your Lord, your nature restored to its original dignity.

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Man was at first made after the image of God, clothed with the robe of innocence, and crowned with the honours of immortality. There was no discord among the principles of his frame; no darkness in his mind, and no disorder in his heart. Happy and harmonious was the temper of his soul. great law of heaven, was also the law of man. had a paradise without, and a fairer paradise within. But by his disobedience and fall he became a different person: his nature was degraded, and his dignity was lost. He who was the Lord of the inferior world, and was invested with dominion over the works of nature, was now sunk into a state little superior to the beasts that perish. This change was the death of the man whom God had created; the divine life was no more; the image of God lay buried under the ruins of iniquity. Hence the human form in Scripture is called a " body of death ;" and the world is

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said to be "dead in trespasses and sins." man came death, by man came also the resurrection to life. As in Adam all die, so in Christ all are made alive. "The creature was made subject to vanity "not willingly." We consented not to the degradation of our nature; and he who subjected us in hope hath restored us again. Christ rose as the Representative of all his people; as the Leader of an innumerable multitude, who shall follow him into the heavens. Hence we are said in Scripture to be begotten again by the resurrection of Christ from the dead to be made alive with Christ; to be risen with him; and sit with him in heavenly places. Here then you behold your nature rising anew from the tomb of Christ ; fair as when it first came from the hands of the Creator, when he saw his own image, and pronounced it good. Here you behold it rising with additional honour made at first a little lower than the angels it was assumed by one who was greater than they, and is now dignified in heaven by him before whose throne the angels of God worship.

In the last place, Christians, behold in the resurrec tion of Christ, the proof and the earnest of your own resurrection.

Our Saviour not only taught the immortality of the soul, but also the resurrection of the body. This doctrine was new to the world, and contrary to the observation of mankind; for there is nothing in the whole compass of nature, that yields a similitude to dust and ashes rising up again into organized bodies, and to perpetual life. It required, therefore, a proof of a particular kind, which it obtained; for as a proof that the dead were to arise, our Saviour arose from the dead. Hence God is said to have given assurance to all men of the general resurrection, by raising his Son from the dead. This subject is handled professedly, and at great length, by the Apostle Paul, in a most eloquent discourse to the Corinthians, part of which I shall now read to you. 1 Cor. xv. 20, 21, 22, 23. "But now is Christ risen from the