attributes of our Lord's character, the depth of his sensibility and tenderness is one of the most manifest and striking. This quality breathes throughout his teaching a living inspiration. Nor is there any inconsistency between this and the apparent harshness to which we have before referred. It is only those natures possessing the deepest and holiest affection that are capable of the intensest antipathy to evil. Our Lord's indignant denunciation of oppression and wrong is only the necessary outcome of sympathy for the suffering and oppressed-the lightning flash of love, when confronted by wilful, persistent wickedness. This deep, human sympathy, with its attendant susceptibility of kindling into melting tenderness, or flashing in fiery rebuke against evil, is an essential quality in any teacher who would command the affection and moral esteem of mankind. This quality is seen in Jesus in its highest degree of perfection. We find it exemplified in his whole career, from the time he announced himself annointed to "preach the gospel to the poor, to heal the broken-hearted, to open the prison doors to them that are bound," down to that pathetic climax of suffering love, his prayer upon the cross, "Father, forgive them, for they know not what they do!" His blessing little children, his inimitable parable of the prodigal son, his weeping at the grave of Lazarus, his treatment of the woman taken in adultery, his tears wept over Jerusalem in view of the impending doom coming on his country, his treatment of Peter after his denial--these are only some illustrations of the all-penetrating sympathy and tenderness which throw a divine halo around all his utterances. We should not, perhaps, omit to notice his occasional practise of symbolising, if we be allowed the expression, enforcing his most solemn lessons upon his disciples by some outward, sensible act. When they were contending about the most prominent places in his kingdom, he placed a little child in their midst, to illustrate and emphasize his description of the essential spirit of his religion. When the hour of the Master's separation from his disciples was approaching, and they were met to eat the passover together for the last time, he gave to them the bread and the cup as his body and blood to enforce the paramount truth that He was their life. The supper being ended he took water and washed their feet to enforce by his own example his last solemn lesson of humility and brotherly love. We have thus glanced at what appear to us some of the leading features in Christ as a teacher. We do not say that none of the qualities to which we have referred were ever seen in any other man. But it was the privilege of Jesus to present to the world such a combination of all the highest characteristics of a teacher, as to stamp him emphatically the Master-the great prophet of humanity and teacher come from God. There is none to whom the world owes so much. Its divinest ideal, its holiest inspiration, its mightiest progressive impulse, its glorious hope for the future, have been given by him alone. There is none who has come to us with such high credentials, such profound truth, such kindly views of God-none who so unfolds to us the significance of life, breathes such calm satisfaction into the soul, or sheds so bright a radiance across the deep of death. Let us, then, gladly sit at his feet, and hear the "gracious words that proceed out of his mouth." W. G. ART. IV. THE RESURRECTION OF BELIEVERS "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him."-1 Thess. iv. 14. THIS is part of a sublime section of Scripture which lays down judgment. The whole passage is of the consolatory kind. It was written for comfort, to soothe the perplexed and troubled minds of the Thessolonian Christians, who were under misapprehensions. concerning their deceased friends. The second Advent was a subject of rumour and speculation at that early period, as it has been at several times since, we think, to very doubtful profit. These perplexed Christians imagined that their deceased brethren would be at a disadvantage when the Lord should come, not being in a state of readiness to join him like those who might be living at the time. They evidently expected that the time was near. To disabuse their minds, the writer unfolds a mystery granted to him by special revelation, assuring them that it was no loss to be dead at Christ's coming, and consequently no gain to be alive. Those who shall be found alive to welcome the coming Saviour will not take the start of their sleeping brethren. The living members of the Church will wait till their dead brethren are risen and arrayed for the occasion. Then they will ascend in one vast company to meet and hail the Bridegroom-Judge. So the dead will not be left behind, but will have equal privilege with those who are alive at the Advent. Our text occurs as a part of this disclosure, which was then made known for the first time. The same mystery is shewn to the Corinthians. But this Epistle was written before Paul wrote to Corinth. Compare 1 Cor. xv. 51, 52. The verse on hand sets forth one main thought, namely, that Christ and his people are one, and that their resurrection is in-, volved in his. We ask attention to The clause concerning faith. For if we believe that Jesus died and rose again," &c. Just as it stands here expressed, it seems to make the resurrection of dead saints dependent on the: faith of living saints. If we believe, God will produce this effect.. It cannot mean this. He will do it whether we believe or not. The logical consequence hinges not upon faith, either theirs or ours, but upon the fact stated, that Christ died and rose again. We might drop the words about believing, and leave the argument in: its full force. "For if Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Or, which is perhaps better, we may supply a clause as understood though not expressed. Paul's elliptical habits as a writer will warrant us in throwing in a supply of words. We would read it thus-"For if we believe that Jesus died and rose again, we must also believe that even so them which sleep in Jesus will God bring with him." To preserve consistency in our faith, we must believe the future. resurrection of the dead in Christ. If we do not we must give up. our faith in the record of his personal resurrection. If the one thing has taken place, the other will, in its time, become sure fact. Our belief of the one obliges us to a belief of the other. Our faith, then, has nothing to do with raising the dead at the last day. What the apostle meant by naming our faith is, that we must keep it uniform and in fair proportion. Believing, as we do, Christ's victory over death, we must believe that his adherents shall share with him. If we accept the active cause, we must not doubt the. effect. It may be said that the one is history, whereas the other is but prophecy; the one is ascertained fact, past and done, the other hangs upon futurity, and bears about it an air of unreality. Admitted. But there is nothing contingent about it. It is as certain as its causative and procuring fact which is past. The only difference between them is that the one is past, the other is future. In point of certainty they are equal. Anyone who chooses to doubt the resurrection of the saints at some remote period must in reason doubt the fact of Christ's personal resurrection, and set himself to the task of shaking the foundations of history. Accepting the doctrine of Christ's relation to his people, and admitting the fact that he is risen, there is no escape from the desirable conclusion that they also shall rise again. The one is involved, secured, and certified in the other beyond the possibility of failure. "For if we believe that Jesus died and rose again, we must also believe that even so them which sleep in Jesus will God bring with him." Your faith or unbelief will not affect the general event. All it can do is to affect your personal interest in it. If you are to have a joyful resurrection at the last day, with all that are departed in the true faith of his 'holy name,' you must be one in spirit and character with that noble company. See to it, therefore. Use holy diligence. Put your Christian character past all doubt. Then you need no more fear the time for laying down in the dust than a weary man dreads the couch on which his tired body has to find There is "If we believe that Jesus died and rose again." nothing indecisive or doubtful in this "if." We do believe. Paul and the Thessalonians believed. Since their time thousands of thousands have believed. It is just a logical or hypothetical if, as though he had said, "Put it so, reckon it as an accepted fact, then the inference follows with full certainty." The foundation fact holding good, the expected issue cannot fail. We believe Christ's resurrection. Like many another. historical fact, it has been reported to us, and is accepted on the strength of adequate testimony. It is a thing we believe. Much of our knowledge is nothing else than faith. We believe things rather than know them. Yet our faith has a basis. It rests upon a sound bottom. We have not created our creed by the exercise of a lawless and luxuriant fancy. Our faith comes into existence in a legitimate way. It comes by hearing, and hearing by the Word of God. We take the same course about this as unbelievers take in other matters. When a narrative is submitted to us, and it bears the air of truth and likelihood, the tellers being persons of known character for veracity, sane, sober-minded men, who have no byends or sinister purposes to serve, we are bound to receive their testimony. If they not only gain nothing by declaring the affair, but actually lose reputation, position, and public favour, and still persist in their depositions, where would be our rationality if we did not believe. We do believe. Blame us who will, we believe. On those who count us credulous and irrational, we throw back the scornful charge, and demand of them a reason why they do not believe. How many other things they believe on less than a tithe of the evidence we have for this! There is no history extant better substantiated than that of Christ's resurrection, if indeed there be any that can match it in strength of proof. That he died cannot be reasonably doubted. Contemporary history confirms that he was reported to have died in a public manner. Was it a mere appearance? His enemies took care that he died. was scourged and crucified, and fainted beneath the burden of his own cross, which, by the custom of civilized barbarians, he was made to carry. For several hours he hung bleeding on that cross, and died sooner than his vile companions who suffered with him. The officers of the crucifixion were so sure that he was dead that they spared themselves the trouble of breaking his legs, a He device they had recourse to, to expedite the work of death. To make sure of his death, as his legs were not broken, a soldier rudely thrust his spear into his side, lest some remnants of life might linger there. This was followed by the magistrate's careful enquiry. When the wealthy Arimathean begged leave to give the body honourable burial, Pilate wondered how he could so soon be dead, and only gave his sanction after receiving assurance of his death from the chief executioner who was responsible. There was no fear of his friends obtaining the body till life was extinct, and no danger of their burying him alive. Then his burial was no secret. His enemies knew the place. They were under great solicitude, and exercised much precaution against clandestine proceedings. So they had the sepulchre barred up with a great stone, sealed with the governor's signet, a seal which none could break without being liable to a heavy penalty. Besides, a chosen guard of stalwart soldiery was set to watch the tomb. Less might have sufficed, considering that his adherents were neither numerous nor brave. Omnipotence baffled these needless and vain preventions. Before sunrise on the third day the place where he had lain was vacant. The orderly folded linen showed that he had retired without strife or haste. None of his friends saw him rise. It was not needful, as they saw him risen. He held meetings with them for nearly six weeks afterwards, and gave them every proof of his identity, allowing them to handle his person and examine his hands and his side. So well satisfied were they with these infallible proofs, that they became inspired with superhuman courage, and braved the wrath of mob and magistrate in preaching his resurrection. Yet sceptical men cry shame on us for believing their testimony! The shame is theirs for disbelieving. We have nothing to blush for. If we must not believe so well authenticated a narrative, we protest against any person believing anything upon testimony, and pronounce all history to be unreliable rumour. Before we take up the conclusive inference deduced from the fact stated, we invite attention to The description given of deceased saints as contrasted with what is said of Christ. The death of Christ is differently described from that of his followers. There is no attempt made to mollify his death. It bears its naked name. He died and rose again. But do his followers die and rise again? No! The writer casts about for a softer expression. He covers the harshness by drawing upon the stores of sacred rhetoric, and adding the name of Jesus to an Old Testament emblem. Christians "sleep in Jesus." If we can believe death to be but a sleep, we shall be better reconciled to it, whether it comes upon us or our friends. Sleep is what we are used to and familiar with. To the weary and exhausted it is a welcome boon. When we see them yield to it, we pronounce them |