gled with Christianity; although unbelief has tasked its powers to prove the Son of God an impostor, and the resurrection a cunningly devised fable, all her efforts have been unavailing. Whilst error has travelled in the same old routine of objections, the truth has gained new strength as light and knowledge have advanced. The great doctrine of the resurrection of man from the dead through Jesus Christ has remained established, and has been embraced by Christians over all the earth; and at the present time it presents itself to the human mind in all its attractive glory. May we be assisted of heaven rightly to understand it; and thus learn not only that man shall live hereafter, but that through grace divine, he shall enter that state where his progress in spiritual life, joy, and felicity, shall be unending. Chapter III. GOSPEL HOPE. And who the sorrows would not bear Peabody. HOPE,' says a popular definition, is the desire of good heightened by the expectation of enjoyment.' We may desire that which we have no reason to expect, and expect that which we do not desire. Gospel hope includes desire and expectation. Consequently there is nothing in it which is contrary to the most holy desires of the Christian's heart. It is also in perfect agreement with Christian faith as defined by the apostle. Now faith is the substance of things hoped for; the evidence of things not seen.' The inference from this is plain, that what the apostle believed in relation to the human race hereafter, he really hoped to realize. Let us avail ourselves of testimony given by him and others in relation to that Christian hope which looks beyond death, and beholds life and immortality brought to light in the gospel. In his address to the Pharisees and Sadducees in the Jewish council, the apostle uses the following language, as recorded in Acts xxiii; 'Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question.' And again in the next chapter, in his defence to the governor before his accusers, he says, But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers; believing all things which are written in the law and the prophets; and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.' Speaking of mankind in regard to their final destiny, he thus writes in his epistle to the Romans. For the creature (creation) was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.' The substance of this hope is then declared. Because the creature (creation) itself shall be delivered from this bondage of corruption into the glorious liberty of the sons of God.' The same sentiment is expressed to his Philippian brethren when he says, 'For our conversation (citizenship) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ; who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself.' These quotations from the Scriptures plainly declare that the hope entertained by the apostle, was that of the resurrection of mankind from the dead into a state of perfect and unending felicity. This is the great doctrine of life and immortality, termed 'the restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began.' It is the great theme of the revelation of God to man; and is consonant with the promise and oath of Jehovah himself, that in Christ the seed of Abraham, all nations, families and kindreds of the earth shall be blessed. This is recognized in the words of the apostle to his Hebrew brethren; Wherein God, willing more abundantly to show unto the heirs of promise the, immutability of his counsel, confirmed it by an oath, that by two immutable things in which it was impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold on the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast; and which entereth into that within the vail; whither the forerunner hath for us entered, even Jesus.' The hope of the resurrection of mankind from the dead was the great theme of apostolic preaching. In support of this the early heralds of the cross continually labored; for this they suffered reproach and shame, bonds, imprisonment and death. The charge brought against them by the Sadducees (Acts iv.) was in consequence of this; being grieved that they taught the people, and preached through Jesus the resurrection from the dead.' This was the reason why Paul was encountered by certain philosophers of the Stoics and Epicureans. And some said, What will this babbler say? Other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus and the resurrection.' We are again presented with the testimony of this eminent teacher of Christian truth in that luminous statement of the doctrine of the resurrection made by him in his first epistle to the Corinthians, 15th chapter. In language already quoted, we see the charge against him was that he preached through Jesus the resurrection from the dead.' In the chapter now cited, the same doctrine is defended. He predicates the resurrection of man from the dead on the fact that Jesus had risen. Thus he says, 'Now 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. 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.' And then in the remainder of the chapter he labors to establish the doctrine and nature of the resurrection. Let us consider his eloquent description. But now is Christ risen from the dead, and become the first fruits of them that slept.' Here is the foundation. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.' And then in answer to those who should ask, 'How are the dead raised up, and with what body do they come?' he reasons as a Christian philosopher. A question of doubt and unbelief is set before him; and he proceeds to answer it by allusions to the power of God as witnessed in the mysterious and diversified operations of nature. Thou fool, (inconsiderate) that which thou sowest is not quickened except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain; it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory, so also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption: it is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. There is a natu |