have undergone that change which shall happen to all at the last day. The graves opened and many of those who had slept for ages, arose and enteredi nto the city, and were seen of meny. But the most remarkable event of this nature recorded in sacred writ is the resurrection of our Saviour, which is an argument for the truth of a general resurrection, not only as being an instance in point, a proof of the possibility of the thing, but also, as a pledge and security that all those who are united to him shall be raised again. The union between Christ and his people is such as not to admit a separation of interests or of persons. Where he is, there they shall be also. He is the first fruit, the earnest and pledge of the future harvest. He is the head, they are the members. And who ever heard of a living head and dead members? He is the root, they are the branches. And if the root have life in itself, the branches will in due time participate thereof, and expand and flourish through its virtue.*

Hence the Apostle reasons in this forcible and unanswer, able manner. Now if Christ be preached that he rose from the dead, how say some among you, that there is no resurrec tion of the dead? But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen,

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sion of the last and general resurrection is aw"I saw," says he, fully sublime. a great "white throne, and him that sat on it, from "whose face the earth and the heaven fled

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away, and there was found no place for "them. And I saw the dead, small and great, "stand before God: and the books were

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opened and another book was opened, "which is the book of life, and the dead were

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judged out of those things which were "written in the books, and according to their "works. And the sea gave up the dead "which were in it and death and hell (in "other words the grave), delivered up the "dead which were in them and they were judged every man man according to their

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"works."

What is thus clearly revealed in these and many other passages of scripture, enlightened reason hesitates not to approve. The propriety of such an arrangement must, upon reflection, be apparent to every man. The law of God is not calculated for a part, but for the whole of man-consisting of those two inti mate relations and constant companions, soul and body. It is violated or obeyed by both in conjunction. And as they shared in the mer

it and demerit, it is proper, that, they should share in the punishment or reward. The soul designs, the body executes. The senses are the inlet of every idea, and are, consequently, the sources of every temptation. Carnal appetites, affections and desires, deprave the soul, corrupt the mind, and mislead us from the path of duty. The heart is the fountain of evil and profane thought, the tongue is the organ by which they are expressed. Thus the members are instruments of iniquity, and therefore in the eye of justice subjects of punishment. But, on the other hand, those members which have been instruments of righteousness, which have been subjected to many sufferings and self-denials in the cause of God, and which have assisted and seconded the soul in the execution of it's virtuous resolutions, and in it's acts of devotion, should not be left unrewarded. "God is not unrighteous to forget "the body's work and labour of love. From "those eyes which have poured forth tears of

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repentance shall all tears be wiped, and they "shall be blessed with the vision of the Almighty. Those hands which have been "lifted up in prayer, and stretched out to the poor, shall hold the palm of victory, and harp

of joy. Those feet which have wearied them"selves in going about to do good, shall stand "in the court of the Lord, and walk in the gar"den of God, and in the streets of the New Je"rusalem. That flesh which has been chasti"sed and mortified, shall be rewarded for what "it has suffered. Nay, the very hairs of our "head are all numbered, how much more the "parts of our bodies. of our bodies. This is my Father's "will, said our Lord, that of all which he has given me, I should lose nothing, but raise "it it up at the last day."*

Many questions have been proposed concerning the nature and properties of that body which we shall possess after we have risen from the grave-questions which tend more to the gratification of curiosity and to amusement, than to edification and real improvement. Here the scriptures have left us in the dark-it doth not yet appear what we shall be, and let us not attempt to be wise beyond what is written. One thing we know with certainty, that, a great change shall be produced; and that, though consciousness and personal sameness shall remain, yet, we shall,

Bishop Horne.

in many respects, be different from what we now are. Thus says the Apostle in his Epistle to the Phillippians, "we look for the Saviour, "the Lord Jesus Christ from heaven, who "shall change our vile body, that it may be "fashioned like unto his glorious body, ac"cording to the working whereby he is able "to subdue all things unto himself." The fashion of Christ's glorious body was once displayed before the eyes of the three favoured disciples on Mount Tabor. It then lasted but for a short time, but it was exceeding glorious; his face shone like the sun, and his raiment was white as the light. And St. John gives us a description of his person still more particular and glorious. "His garment is white "as snow, and the hairs of his head like the "pure wool: his eyes as a flame of fire, and "his feet like unto fine brass, as if they burn"ed in a furnace, and his countenance as the "sun shineth in his strength." All earthly images are indeed incapable of conveying a just idea of the objects of heaven. "For the glory of the celestial is one, and the glory "of the terrestrial is another." But to be like unto Jesus must imply something very great and excellent, something very different from

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