I mention one thing more, in which there is a most striking analogy to the resurrection; I mean the returning seasons of the year. In the fall or autumn, the trees are stripped of their verdant honours; plants and flowers lose all their beauties; the verdure of the fields is destroyed by frosts, or covered with snow; and the feathered company, that sung among the branches, become silent, or, taught by instinct, leave us, and seek a retreat in some more hospitable clime.

Thus nature is clad with the habiliments of death. From such an appearance, who could ever expect that she would revive and live again, unless taught to believe it from what has so often taken place? Yet this has been the case ever since creation. When the spring approaches, the trees gradually resume their foliage, and present us with their fruit; the fields with their verdure; the flowers appear on the earth, and the time of the singing of birds comes on. All nature looks fresh and gay. What is this but a general resurrection? Does it not bear a great analogy to the resurrection of the dead at the last day, when all that sleep in the dust of the earth shall come forth? He who effects the one can accomplish the other nor should it be thought a thing incredi. ble, that God should raise the dead. This very important truth Paul proves in this chapter. “For as by man came death, by man came also the resurrection of the dead."

After all that he had said in proof of this subject, he anticipates an objection some might be ready to make, viz. How shall they be disposed of, who shall remain alive at the second coming of Christ. As they die not, they cannot be raised. To answer which, he introduces the pas

you a

sage first read to you: "Behold, I shew mystery: we shall not all sleep, but we shall be changed, in a moment, in the twinkling of eye, at the sound of the last trump."

an

Let us consider the passage before us in its natural order.

"Behold, I shew you a mystery."

There are few words in divinity that are more exceptionable to natural men than this. It has often been a stumbling-block to infidels; not because it is peculiar to revelation, but because they have a fixed aversion to Christianity.

That there are mysteries in creation and prov idence, all must confess. Why then should any man be unwilling to admit, that there may also be mysteries in revelation? Or why should objections be raised against the truth of Christianity on this account? The objections of this kind will apply with equal force against the creation of all things, and the plan of providence.

It may be useful here to shew in what senses the word 'mystery' is used in the sacred scripture.

1. It is used to denote a truth, which is above the comprehension of the finite mind. This is the case of the first principle of all religion and morality; the eternity and neceffary selfexistence of Jehovah. We believe that this is a truth, but we never pretend to comprehend it. What do we know of an eternal, self-existent Being? We use terms which neither angels nor men can comprehend.

The nature of Jehovah will forever remain a mystery or an incomprehensible truth, because it is above all minds to comprehend, except the infinite mind itself. It will remain a mystery for

ever, from the nature of things. Till finite shall be able to understand infinite, the divine nature will continue to be a mystery. And shall we dare to say, that there is no such glorious Being, because we cannot comprehend eternity and infinity? This is both unreasonable and wicked. "Who by searching can find out God, or the Almighty to perfection?" Could any of his creatures comprehend him, he would cease to be God; and consequently he would be no longer an object of supreme love and adoration.

The belief of the existence of a supreme Intelligence, who created and who governs the world, forces itself upon the mind. The Christian who receives the sacred scriptures as the ground of his faith and practice, will also admit the doctrine of a Trinity in Unity. That there are three who bear record in heaven, the Father, the Word, and the Holy Ghost, and that these three are one, he readily admits; although he does not attempt to explain this mysterious union, even to himself. He feels no greater embarrassment in admitting this truth than he does in admitting the belief of an eternal, self-existent First Cause. All that relates to the modus of the divine existence, must, by reason of our limited capacities, be mystery to us.

The same may be said with regard to the incarnation of Christ. The sacred scriptures declare, that "the Word was made flesh, and dwelt among us," that in the man Jesus dwelt "all the fullness of the Godhead bodily." But this union between the divine and human natures of Christ, or what St. Paul calls "God manifest in the flesh," is, without controversy, a great mystery.

2. The same thing may be asserted as to the work of creation. What idea have we of God's creating all things out of nothing? or, can we conceive of that act of Deity that gave existence to matter, and reduced it to its various forms? It was so; but how it was, we know not. He spake, and it was done; he commanded, and it stood fast; he said, Let there be light, and there was light.

3. Mystery attends the providence of God. Clouds and darkness are round about him. His way is in the sea, and his judgments are a great deep. I need not take up your time by enumerating the many unaccountable things that take place in the divine government, which Jehovah, had he seen fit, could have prevented, but hath

not.

4. This is the case with the gospel, or with divine revelation :

Here I would remark,

(1.) That it is no reasonable objection to Christianity, that there are mysteries in it, any more than it is to creation and providence. The objection may with equal force be applied to the latter as to the former.

(2.) I remark, that a mystery is not contrary to reason, but above it. It may be perfectly consistent with reason, though reason may not be able to comprehend or explain it. I may illustrate this observation in the following manner: The minds of mankind are not equal as to powers or information. Hence it follows, that what may be a mystery to one, may be well understood by another. To a very ignorant man, of small powers of mind, many things are unintelligible..

Ascend from him to a person of a greater mind and better information, and he correctly understands what perplexed the other. Thus we may ascend, from men of common capacities, to the astonishing genius of a Newton; and we shall find that the things which were mysteries to many persons of less penetration than he, were well understood by his great and penetrating mind. Pass from a Newton to the holy angels, and they comprehend what he could not. Pass from angels to the Infinite Mind, and no mystery remains. All things lie naked and open to his view. These observations show, that what may be a mystery to some, is plainly understood by others. It follows, that a matter may be above our reason that is not contrary to it; if contrary to it, the matter could not be comprehended by any mind.

(3.) I pass naturally to observe, from what has been said, that the increase of religious knowledge will naturally remove much perplexity from the mind. This is the case in this life. Hence Paul "When I was a child, I thought as a child; says, I understood as a child; but when I became a man, I put away childish things." Christians have many childish things, which they will put away upon their increase of divine knowledge. But when they shall arrive in glory, they shall know even as they are known. "Now they see through a glass darkly, then face to face." This thought may afford the Christian some consolation under present ignorance and perplexity. Increase of knowledge will, undoubtedly, be a great part of the happiness of heaven.