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why, then, should we desire to carry any out? The Almighty may have cut off our dearest possession in the prime and pride of life, and perhaps when we least expected it. Well, the Lord gave us this possession; why should we then repine, if, for wise purposes only known to himself, he should take it away? Let us rather bless the Giver of all good gifts, who is able to give us still more than we deserve, than murmur inconsiderately at that which he happens to take away. Thus you see, my brethren, the great consolation that this part of our service is intended to convey to the sorrowful heart; and the patience and resignation that must naturally be entertained by the faithful in Christ Jesus.

But the whole of our service has the same tendency. Let us examine one or both of the psalms that follow the sentences, which are to be read according to the pleasure of the minister. The first (the 39th Psalm) is supposed to have been composed by David, upon Joab's reproaching him for his public grief at Absalom's death; and is of use in this place, to direct

and comfort those that mourn, to check all loud and unseemly complaints, and to turn them into prayers and devout meditations. The other was composed by Moses, upon the death of that vast multitude, who, for their murmuring and infidelity, were sentenced to leave their carcasses in the wilderness; who accordingly wasted away, by little and little, and came not into the land of Canaan. Upon this the prophet breaks forth into these religious meditations, not accusing the Divine Providence, but applying all to the best advantage; showing us withal what thoughts we should entertain, when we have the prospect of a funeral before our eyes; viz., that we should reflect upon, and consider our own lot, and endeavour to apply the instance of mortality now before us to the bettering and improving of our own condition'. Next follows, if we may be allowed to judge, one of the grandest chapters to be found in the sacred records, giving the fullest account of the resurrection of the dead that the

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whole Scriptures afford. The truth of it is so strongly proved, so plainly described, and so pertinently applied, that no other portion of Scripture could have been more suitable to the occasion. "For since by man came death," says St. Paul, “by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." Here is a noble revelation for the mind of man to dwell upon. Redemption is unfolded to his lost condition. The truth of the resurrection is established, and his heart comforted by the assurance that he shall rise and live with Christ. In what grander terms could these mighty mysteries be revealed? While man thinks upon his lost and corrupted state, handed down to him by Adam, the great Apostle assures him that he shall live again in Christ. For the sting of the grave has been drawn, and death swallowed up in victory. Corruption, indeed, in all its degradation, is a melancholy sight to behold. The effects of sin, and the evil nature of man, are startling considerations; but are they not more than counterbalanced by the

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thoughts of the life that shall glow in us through Christ Jesus? Man is mortal: he has to undergo a change, and to pass through the death-passage into eternity. The outward tabernacle of flesh gradually, but by a sure process, is to moulder away. The earthly body is to return to the earth as it was; this was the punishment of Adam and his children. We are all to endure it -to rest in the tomb; "for flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption." But "behold, I show you a mystery; we shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Thus the body, though sown in dishonour, shall be raised in glory; though sown in weakness, shall be raised in power; though a natural body, shall be raised a spiritual body. Why? because "the first man is of the earth, earthy, the second man is the Lord from heaven;" and his resurrection is an earnest of our own. St. Paul's proof of the resur

rection of the dead lies in the following unanswerable arguments, which the rest of the chapter is occupied in illustrating, vindicating, and applying. "Now," says the Apostle, "if Christ be preached, that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain: ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." Now what proof can be more solid and convincing than this, or what chapter could be selected with greater propriety than this noble portion of Scripture; so well adapted to interest the heart, and

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