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could not gainsay, the cavil which the Sadducees had urged against it. In what follows, he proceeds further; and points out to the Jews who surrounded him, that this was no new doctrine, but one which they might have collected from their earliest Scriptures, if they had rightly read them.

37. Now that the dead are raised, even Moses shewed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

38. For he is not a God of the dead, but of the living: for all live unto him.

If the words spoken of God to Moses were confined to a limited meaning, they would simply declare that he who was now manifesting his power and majesty at Horeb, was the God whom Abraham, and Isaac, and Jacob, had served and worshipped; and under whose favour they had enjoyed prosperity. (Ex. iii. 15.) "God said unto Moses, Thus shalt thou say unto the children of Israel: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations."

But we are here taught to look deeper into Scripture. At the time when these words were spoken, Abraham was dead, and Isaac, and Jacob: and yet God said, I am their God. Though no longer upon earth, they still live unto Me: having attained that heavenly country which they looked for, and laboured for: "wherefore God is not ashamed to be called their God, for he hath pre

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pared for them a city." Had they become extinct, had their life come to an end when their bodies returned to dust, they would have been no longer any thing to God: he is not the God of senseless dust and ashes, but of living souls: "the grave cannot praise thee: death cannot celebrate thee: the living, the living, he shall praise thee.”2

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Another inference may be drawn from this passage, highly interesting to ourselves. Concerning the resurrection, God has mercifully vouchsafed to us a proof of fact which is beyond all argument. "Now IS CHRIST RISEN from the dead, and become the first-fruits of them that slept." But this passage confirms those numerous places of Scripture, which show that those who "die in the Lord," do not wait till the general resurrection, when all men shall rise again with their bodies, for a summons from a state of sleep, but at once come into possession of a foretaste of their everlasting happiness. This passage explains and warrants the sentiment of St. Paul, who says that "to die, and be with Christ, is far better" than a lingering sojourn in this world of trial. Yes, it is better, -if the dead sleep not in silence; if, when not dead to this world, they still live unto God. But, otherwise, surely to be living in his service, to be enjoying his favour, to be sensible of the consolations of his Spirit, would appear a state superior to unconscious sleep; which only differs from death in not being eternal. If God was the God of Abraham, and

1 Heb. xi. 16.
31 Cor. xv. 20.

2 Isa. xxxviii. 18.

4 Phil. i. 23.

Isaac, and Jacob, though they had been long buried in their graves; and if it is a proof that these patriarchs were not extinct, because God is not the God of the dead, but of the living ;-therefore those are living to God, who have died in the faith of Christ.5 We dare not affirm further, or attempt to describe their state of existence: but we believe it to be a state, to which the word life can properly be applied, and not what can be strictly termed a state of sleep: we believe it to be a state of consciousness, and a state of blessedness.

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Observe, however, what is here intimated. live unto God. Those must live to him here, who are children of the resurrection; who are to live with him in the world to come.

(Matt. xxii. 41-46; xxiii. 1-14. Mark xii. 35-40.)

39. Then certain of the scribes answering said, Master, thou hast well said.

40. And after that they durst not ask him any question at all.

41. And he said unto them, How say they that Christ is David's son?

42. And David himself saith in the Book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, 43. Till I make thine enemies thy footstool.

44. David therefore called him Lord: how is he then his son?

The object of this remark, is to raise their expectations and awaken their inquiries concerning the Christ that they might "search the Scrip

5 When St. Paul speaks of those who sleep in the Lord, or who have fallen asleep in Jesus, he only uses the common Greek phrase for dying.

tures," and find what " they testified" concerning him. It was well understood from prophecy, that he should be "of the house and lineage of David.” So that even the blind man by the way side, when he heard that Jesus was passing by, addressed him as the "Son of David." But other things are also said of him, which prove that he should be more than the son of David." David himself, in the book of Psalms, called him Lord. How is he then his son ? That is not the term which a father uses towards his child.

Therefore, in the language of their own prophet, they had a proof that the Christ, though he appeared on earth as a man, though he "was made flesh, and dwelt among us," was likewise more than man: that his name was justly called "Emmanuel, God with us." He could not, as man, have been of higher rank than David's son. If any man could have been styled Lord by David, his own Son might have been so styled. . But if that was improper and unsuitable, it follows that Jesus, though he was "man of the substance of his mother, born in the world, was also God of the substance of the Father, begotten before the worlds." " So that he that honoureth not the Son, honoureth not the Father: but he that honoureth the Son, honoureth the Father also: for "he and his Father are one."7

6 Athanasian Creed.

7 John x. 30.

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45. Then in the audience of all the people he said unto his disciples,

46. Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

47. Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

These words describe to us the characters which are displeasing to God. Pride, self-conceit, covetousness, hypocrisy, all are condemned. Those who prefer themselves, and not "others, in honour :" those who are "wise in their own conceits:" who set their affections upon earthly dignity: those who employ their power to enrich themselves at the expense of others: those whose religion is a show which has no substance, no reality:-their doom is here pronounced. Their hearts are far from God; and because while their hearts are far from him, they pretend to honour him with their lips, they shall receive a greater, a surer condemnation. And yet these, who could be thus described, set themselves on high, and boasted themselves as instructors and teachers! What reason is there for the prayer," From all blindness of heart; from pride, vain glory, and hypocrisy ;-good Lord, deliver

us !"

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8 See Rom. ii. 19, 20.

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