answer, as recorded by Luke, is of the same import, but a little varied in form. "They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection. "These words very clearly point out the condition of men in the resurrection state; and show that it is such as to exclude the liability of suffering or condemnation; for if they are to be "as the angels of God which are in heaven," and equal to them, they can be no less pure than the holy, spiritual beings which surround the throne of heaven, in immortal and unfading glory. With this the language of Paul perfectly agrees." Speaking of the "resurrection. of the dead," he says, "It is sown in corruption, it is raised in incorruption; it is sown is 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;" and afterwards, when setting forth the glorious consequences of the res urrection of all men from the dead, he says,"So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is thy sting? O grave, (or hell,) where is thy victory? The sting of death is sin; and the strength of sin is the law; but thanks be to God, which giveth us the victory through our Lord Jesus Christ.”

Perhaps the hearer will say, there appears to be a contradiction in the passages introduced; and as the two opposite principles which they seem to teach cannot both be true, we have as much reason to suppose the passage which asserts that some will come forth to the "resurretion of damnation," will prove true as the other.

I admit, if these passages all relate to one event, that there is a palpable contradiction in them; and this would destroy all just grounds of belief in either. You will recollect the proposition laid down in the introduction of this discourse, and the consequence deduced from it; and you will, I think be rather inclined to the belief that one of Christ's expressions has been misunderstood and misapplied, rather than that he contradicted his own assertions. Let us then endeavor to reconcile these seeming contradictions; and thus wrest from the hands of infidels one of the weapons which they have long wielded against Christianity.

Our Saviour's words which we are now considering, are evidently a quotation from the prophet Daniel,contained in the last chapter of nis proph ecy, verse second. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." The prophet introduces these words by saying, "there shall be a time of trouble, such as never was since there was a nation to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." Christ, in the 24thof Matthew quoted this expression of the prophet, and declared it should be fulfilled during the then present generation; and the prophet himself fixes the time of the accomplishment of these predictions in language too plain to be easily misunderstod. After having been directed to "shut up the words,and seal the book, even to the time of the end ;" and after the inquiry had been made, "how long shall it be to the end of these wonders? he heard the man which stood upon the waters of the river, swear "by him that liveth forever, that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished,"

The time when "the power of the holy people" was scattered, is too well understood to need any illustration; and if, as acknowledged on all hands, our Saviour, in the words I am considering, quoted the language of the prophet; and further, if Daniel fixed the true time for the accomplishment of his predictions, it is plain, that Christ could not have alluded to the general and literal resurrection of all men from the dead; an event which is yet future.

Let us now, for a moment, attend to the connexion in which these words of the Redeemer are found. In verse 25 he says,-"Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the son of God; and they that hear shall live." All commentators are agreed in referring these wor to a moral resurrection, which should take place when the kingdom of God should come with power; and when, by the preaching of the gospel, those who were dead in sin should hear the voice of Christ, warning and inviting them, and those who heard, or listened as it is more properly rendered, should live; i. e. sh uld obtain and enjoy spiritual, and eternal life. Jesus then proceeds to say, that the Father had given him "to have life in himself," and therefore he could impart the life he had promised to believers; and also, that he had received authority to "execute judgement" on those who should not obey. He then, in effect, repeats what he had before said,—renews the assurance that those who should listen, or obey, should receive life through him; and proceeds to poiut out the consequences to those who should refuse to hear or obey him in the gospel; and says they shall come forth "unto the resurrection of damnation," or, as it is rendered by Wakefield," to a resurrection of punishment;" which is the same as to say they should be punish

ed for their sins, and their rejection of him and his gospel.

Thus we see that this passage can be reconeiled, and in fact, that its connexion and all other circumstances, require it should be reconciled with the obvious meaning of the other expressions quoted from the language of our Saviour and the apostle. But can those other expressions be reconciled with the meaning usually attached to the one we have considered! We think not ; and the reason why they cannot is found in the connexion in which they stand. It will be recollected that the words of Christ, which have been cited to prove the condition of man in the resurrection, were spoken in answer to a question proposed by the Sadducees, who denied the resurrection; and in stating their question to Jesus, they mention persons who are literally dead; nothing therefore, but a literal resurrection from the dead can be implied from this question and the answer given it by Christ. Paul, in the connexion of the words quoted from him, was also writing of those who were literally dead; and he shows shat unless the dead rise,the whole gospel plan is vain; & those who have fallen asleep, i. e. who have died a natural death are perished, or dead forever. In short all the ingenuity of man, will not be sufficient to show that these passages do, or can relate to a figurative or moral resurrection.

Here then we rest. On this eternal rock we ground our faith, in the fullest confidence that the "foundation of God standeth sure." And we feel the strongest assurance, that, as God has been pleased to reveal the doctrine of the resurrection of all who die in Adam, to a state of incorruption, immortality, and glory; and as he has illustrated this truth by raising Jesus Christ, the head of every mau from the dead, he has not revealed, in any part of the scriptures of truth, any principle of doctrine contrary to this.

SERMON.No.

THE DOCTRINE UNPROFITABLE.

HEB. XIII. 9.-"Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been exercised therein."

Man, in his best earthly estate, is a frail, imperfect creature. Liable to accidents, exposed to dangers, and subjected to the changes and vicissitudes of this unstable world, while he finds much, if rightly improved, to promote his happiness, he also meets with many circumstances which are calculated to interrupt, if not to destroy the happiness of life. Such is the constitution of our natures, and such the principles implanted within us by the God of nature, that we naturally and necessarily embrace, and cleave to, whatever we think will give us happiness; and as naturally shun every thing which we believe will have a contrary tendency. Human happiness consists, not only in exemption from positive evil, and the enjoyment of present real good, but also, in the anticipation of future, and greater good; and we fondly cherish all those principles. which hold out to us the promise, or encourage within us the hope of future blessings.

Of all the principles which tend to inspire us with hopes of future, happiness, there are none. on which so great reliance is placed as those of religion. Religion alone, "points out an hereefter, and intimates eternity to man;" and hence,

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