2. I now pass to mention, that the term mystery is used in the holy scriptures to signify a truth that the disciples understood, but which the people at large did not understand. "To you it is given," said Christ to his disciples, "to know the mysteries of the kingdom; but to them that are without, these things are done in parables." Matt. xiii. 11. The disciples understood what Christ calls the mystery of the kingdom, but the world did not.

3. It is used to signify a truth that had been long hid, but which was at length revealed. Thus Paul speaks of the calling of the Gentiles : The mystery which had been hid from ages and from generations; but which is now made manifest to the saints; that the Gentiles should be fellow-heirs, and partakers of the same blessings with the Jews. Colos. i. 26.

Thus we learn, that the term mystery, in the holy scriptures, is used in three senses; for a truth that is in its own nature incomprehensible, as the eternal, self-existent Jehovah; the doctrine of the Trinity; the incarnation of Christ, &c. Also for a truth that was known to the disciples, but not to the people at large. And for a truth that had been long hid, but was at length revealed; as the calling of the Gentiles to the fellowship of the gospel. The latter appears to be the sense of the term in the text.

II. "Behold I shew you a mystery: we shall not all sleep, but we shall be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."

This change that will pass on the saints at the last day he calls a mystery, because,

1. It had been a hidden truth or fact till now revealed. “Behold I shew you a mystery :" that is, I reveal to you what you never knew before. As soon as revealed, it was no more a mystery.

2. He calls this change a mystery, because it will be produced in a mysterious manner. The same divine power that created the universe, will be exerted to produce this wonderful and instantaneous change on the bodies of living saints. How striking is Paul's account of this change" In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." We are here taught the suddenness of this change" in a moment." Perhaps too, in a moment unlooked for. Solemn thought!

We are also taught that the resurrection of the dead will be alike sudden, and that the same power that will raise the dead will change the living saints. "The dead," says he, "shall be raised, and we shall be changed:" both will take place in the same moment. What an august scene will open to an astonished universe!

The apostle says, "We shall not all sleep." He uses the term we, not to intimate that he should remain till Christ's second coming; but as one of the great family of man. We, mankind at large, shall not all sleep, i. e. die. He himself hath been dead many centuries, and will be among the number who shall be raised at the last day. But some of the human race, both saints and sinners, will remain alive at that period, who will be changed.

"We shall not all sleep." This soft and pleasing term is repeatedly used in the sacred oracles, to denote death. Christ says, "Our friend Lazarus sleepeth; but I go that I may awake him out of sleep." "Then they also that sleep in Jesus will God bring with him." The analogy between sleep and death, though natural, is very striking.

In sleep there is rest; so in death.

"Blessed

are the dead that die in the Lord: from henceforth, saith the Spirit, for they rest from their labours, and their works do follow them."

They who sleep are insensible of the events that take place around them: so it is with the dead; for in the grave there is no work, wisdom, device, or knowledge. But I believe the principal idea of the apostle, when he compared death to sleep, was, he who sleeps expects to rise again; so it is with the saints who die. They believe that they shall rise again at the last day, to die no more. Hence they submit to death in sure and certain hope of a resurrection to eternal life.

III. Our apostle proceeds to shew in what the change will consist, that is to take place on the bodies of the saints who shall be found alive at the second coming of Christ. The bodies of the dead that are raised, and of the will be changed, will be alike.

living saints who This the apostle

teacheth us by applying what follows in the text to both. "For this corruptible must put on in

corruption."

The body in its present state is subject to corruption. Of this we have melancholy proof in the many instances of gangrene, cancer, and par

tial mortification in some persons while alive, to such a degree as to render them disagreeable to themselves and to those who attend them.

But if mankind escape this most distressing condition while living, how soon after they have died, do they become a mass of putrefaction, insomuch that their friends are obliged to hurry them to the grave for the sake of the living. However much beloved before, they now say with Abraham, "Bury my dead out of my sight." The apostle therefore styles it this vile body. "Who shall change this vile body, and fashion it like unto his glorious body." But "this corruptible must put on incorruption." After this change, it shall be spiritual and glori ous, and thus fit to be re-united to the soul, and in a complete person enter into the joy of the Lord.

"And this mortal must put on immortality.” That body which was subject to disease and death must put on immortality. It will become as immortal as the mind or soul itself. "Then shall be brought to pass the saying that is written (Isaiah xxv. 8.) Death is swallowed up in victory." The resurrection or change of the body will be the destruction of death, because the grave shall deliver up the dead that are in it, and the sea shall give up the dead that are in it, and there shall be no more pain, no more death; for the former things shall all be passed away.

Let us now close the subject with a few reflections:

1. How sublime and interesting is this doctrine of divine revelation! What a cheering prospect it opens to the believer, when contem

plating the dissolution of the body. Though now vile, and subject to disease and death, it shall finally be changed, and fashioned like to Christ's glorious body. What inconceivable joys await the real Christian, in this perfect resurrection state. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

The last trump will sound with sufficient energy to raise the dead. He who has all power in heaven and earth in his hands can easily call the dead from the grave. Of this we have decisive proof in the resurrection of Lazarus. How interesting is this truth to the dying Christian. Supported by its influence, he is enabled to say, "Thanks be to God, who giveth us the victory, through our Lord Jesus Christ." It is interesting also to the living Christian. When he follows his pious, beloved friend to the grave, he rejoices that he shall live again. "Not lost, but gone before," is his motto, when such are removed from him.

2. For this blessing we are indebted to Christ: "for if we believe that Jesus died and rose again; even so them also that sleep in Jesus will God bring with him."

The resurrection of Christ is a sure pledge of the resurrection of his people. He rose as their Head, and for their justification. Often beset with difficulties and dangers, the believer is ready to say, If in this life only we have hope in Christ, "But now we are of all men most miserable. (he can add) is Christ risen from the dead, and become the first fruits of them that slept. Christ