e for us. Christianity is a new thing
in the world, not as moral teaching, but as moral power to obey that
teaching, and that depends on the Cross interpreted by the
Resurrection. If we have only a dead Christ, we have not a living
Christianity.

III. Resurrection points onwards to Christ's coming again.

Paul at Athens declared in the hearing of supercilious Greek
philosophers, that the Jesus, whom he proclaimed to them, was 'the
Man whom God had ordained to judge the world in righteousness,' and
that 'He had given assurance thereof unto all men, in that He raised
Him from the dead.' The Resurrection was the beginning of the process
which, from the human point of view, culminated in the Ascension.
Beyond the Ascension stretches the supernatural life of the glorified
Son of God. Olivet cannot be the end, and the words of the two men in
white apparel who stood amongst the little group of the upward gazing
friends, remain as the hope of the Church: 'This same Jesus shall so
come in like manner as ye have seen Him go into heaven.' That great
assurance implies a visible corporeal return locally defined, and
having for its purpose to complete the work which Incarnation, Death,
Resurrection, and Ascension, each advanced a stage. The Resurrection
is the corner-stone of the whole Christian faith. It seals the truths
that Jesus is the Son of God with power, that He died for us, that He
has ascended on high to prepare a place for us, that He will come
again and take us to Himself. If we, by faith in Him, take for ours
the women's greeting on that Easter morning, 'The Lord hath risen
indeed,' He will come to us with His own greeting, 'Peace be unto
you.'

PRIVILEGE AND OBLIGATION

'To all that be in Rome, beloved of God, called to be
saints.'--ROMANS i. 7.

This is the address of the Epistle. The first thing to be noticed
about it, by way of introduction, is the universality of this
designation of Christians. Paul had never been in Rome, and knew very
little about the religious stature of the converts there. But he has
no hesitation in declaring that they are all 'beloved of God' and
'saints.' There were plenty of imperfect Christians amongst them;
many things to rebuke; much deadness, coldness, inconsistency, and
yet none of these in the slightest degree interfered with the
application of these great designations to them. So, then, 'beloved
of God' and 'saints' are not distinctions of classes within the pale