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to us,

What then is the inference from all this? do we seek, do we covet earnestly to be restored to the society of those, who were once near and dear and who are gone before? it is only by leading godly lives, that we can hope to have this wish accomplished. Should we prefer, to all delights, to all pleasures in the world, the satisfaction of meeting again, in happiness and peace, those whose presence, whilst they were amongst us, made up the comfort and enjoyment of our lives? it must be, by giving up our sins, by parting with our criminal delights and guilty pursuits, that we can ever expect to attain this satisfaction. Is there a great difference between the thought of losing those we love for ever; of taking at their deaths or our own an eternal farewell, never to see them more, and the reflection aps that we are about to be separated, for a few years beat the longest, to be united with them in a new

and better state of mutual existence? is there, I say, a difference to the heart of man between the these two things? and does it not call upon us to be strive with redoubled endeavours, that the case d truly may turn out so? The more and more we le reflect upon the difference, between the consequences of a lewd, unthinking, careless, profane, dishonest life; and a life of religion, sobriety, seriousness, good actions and good principles, the more we shall see the madness and stupidity of the one, and the true solid wisdom of the other. This is one of the distinctions. If we go on in our sins, we are not to expect to awaken to a joyful he meeting with our friends and relatives and dear connexions. If we turn away from our sins, and take up religion in earnest, we may. My brethren, religion disarms even death. It disarms it of that, which is its bitterness and its sting, the power of dividing those, who are dear to one another. But this blessing, like every blessing which it promises, is only to the just and good the penitent and reformed, to those, touched at the heart with a sense of it

tance: who know dorsughly and experimental by, who feel, in their in ward mind and consciences, that religion is the only course that can end well; that can bring either then or theirs to the pres ence of God, blessed for evermore; that can cause them, afer the tods of life and struggle of death are over, to meet again in a joyful deliverauce from the grave, in a new and never-ceasing happiness, in the presence and society of one an other.

SERMON XXXV.

THE GENERAL RESURRECTION.

The hour is coming in the which all that are in the graves shall hear his voice, and shall come forth; they that hav done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.-John v. 28, 29.

THESE words are so important, that if Jesus Christ had never delivered any other, if he had come into the world and pronounced only this simple declaration, and proved the truth and certainty of it by the miracles which he wrought, he would have left enough to have guided his followes to everlasting happiness: he would have done wards making mankind virtuous and hap

the teachers and all the wisdom, that ed upon earth, had done before him. each and every one of us have owed

for this single piece of intelligence, e to our parents, our dearest friend, benefactor we have. This text is the creed. It is his religion: it is to be d upon his memory and upon his heart: at the most simple can understand: it is n understood and believed, excels all ge and learning in the universe: it is earry about with us in our thoughts: and daily reflect upon: remem. church, not only in our devotions, meditations, but in our business, our

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pleasures, in whatever we intend, plan, or execute, whatever we think about, or whatever we set about; remember, that " they that have done good shall come unto the resurrection of life: they that have done evil unto the resurrection of damnation."

Reflect what great things this short sentence contains. It teaches us, beyond contradiction, that all does not end here: that our happiness or misery is not over at our death: that a new state of things will begin with every one of us, and that in a short time. This point, I say, our Saviour proves beyond contradiction; and how does he prove it? by healing the sick, by restoring sight to the blind, by raising the dead, by various astonishing and incontestible miracles; and, above all, by coming himself to life again, after being three days dead and buried, he proved, that God Almighty was with him; that he came from God; that he knew what passed in the other world; that he had God's own authority to say and promise this to mankind. Upon the faith and trust of this promise, we know that we shall rise again; all are equally assured of it, from the highest to the lowest. Wise and learned men thought indeed the same thing before; they concluded it to be so from probable argument and reasonings; but this was not like having it, as we have it, from God himself; or, what is just the same thing, from the mouth of a person, to whom God gave witness by signs and wonders, and mighty deeds. They were far short of our certainty, who did study it the deepest. There were but few, who could study or comprehend it at all. Blessed be God, we are all informed, we are all, from the most learned to the most ignorant, made sure and certain of it.

Having then this great doctrine secured, that we shall all come again into a new world and a new life, the next great point, which every serious mind will turn to, the second grand question to be asked, is, who are to be happy, and who will

be miserable in that other state? The text satis fies us completely upon this head. You ask, who shall come to the resurrection of life? The text replies, they that have done good. Observe well, and never forget this answer. It is not the wise, the learned, the great, the honoured, the professor of this or that doctrine, the member of this church, or the maintainer of that article of faith; but he that doeth good; he, of whatever quality or condition, who strives honestly to make his life of service to those about him; to be useful in his calling, and to his generation; to his family, to his neighbourhood, and, according to his ability, to his country and to mankind; "he that doeth good." All the rest, without this, goes for noth ing, though he understand the things of religion ever so well; or believe ever so rightly: though he ery, Lord, Lord: be he ever so constant and vout in his prayers; or talk ever so much, or well, or so earnestly for religion; unless he be

unless his actions, and dealings, and behar. come up to his knowledge and his discourse, espond with his outwar profession and be it will avail him nothing; he is not the man, hom Jesus Christ hath promised in the text, he shall come to the resurrection of life. e issue of life and death is put upon our conet and behaviour; that is made the test we are be tried by.

Again when we read in Scripture, when we now from positive and undoubted authority, that nisery and destruction, ruin, torment, and damnation are reserved for some, it is surely the most natural, the most interesting of all inquiries to know for whom. The text tells us, "for them ne evil.”

the timorous conscience take cour any man's errors, or ignorance; standing, or education, or abiliaid to his charge at the day of hat will bring him into danger n, which the gospel threatens ; it evil; having wiffelly gone about

to disobey what he knew to be the will and command of his Creator, by committing mischief, and doing wrong and injury to his fellow-crea

tures.

Let the bold and presumptuous sinner hear this text with fear and trembling. Let him, who cares not what misery he occasions, what evil and harm he does, if he can but compass his purpose, carry his own end, or serve his wicked lusts and pleasures; let him, I say, be given to understand, what he has to look for; he that doeth evil shall come to the resurrection of damnation ;" this is absolute, final, and peremptory; here is no exception, no excuse, no respect of persons, or condition.

They, that have done good, shall come again unto the resurrection of life. But, alas! I hear you say, what good can I do? my means and my opportunities are too small and straitened to think of doing good. You do not sufficiently reflect, what doing good is. You are apt to confine the notion of it to giving to others, and giving liberally. This, no doubt, is right and meritorious; but it is certainly not in every man's power; comparatively speaking, it is, indeed, in the power of very few. But doing good is of a much more general nature; and is in a greater and less degree practicable by all; for, whenever we make one human creature happier, or better than he would have been without our help, then we do good; and, when we do this from a proper motive, that is with a sense and desire of pleasing God by doing it, then we do good in the true sense of the text, and of God's gracious promise. Now let every one, in particular, reflect, whether, in this sense, he has not some good in his power; some within his own doors, to his family, his children, his kindred; by his labour, his authority, his example, by bringing them up, and keeping them in the way of passing their lives honestly, and quietly, and usefully. What good more important, more practicable than this is? Again,