the resurrection that, to borrow Dr. Sanday's words, not here and there, one and another, but "the whole Christian Church passed over at once to the fixed belief that he was God." 4. Finally, let not the relation of the resurrection to the saving work of Jesus be forgotten. Without the death of Jesus there is no Gospel; without his resurrection there is no assurance of the Gospel's truth. The resurrection put the seal on the work of Jesus as well as on his person. His death and resurrection were both "according to the scriptures;" that is, they had a divine meaning, a setting in a long providential order. They completed and authenticated the plan of redemption. The work of Jesus was now not only humanly finished but divinely accepted. The "martyr" evidently became a Saviour. The question of the victory of goodness was settled once for all. Jesus had bidden the disciples "be of good cheer," for he had "overcome the world," but hard upon the words followed the awful death, the seeming failure and defeat. Sadly they confessed to a hope for God's kingdom which had died and been buried with their Master. Utter purity had seemed to be helpless in a world of sin, and righteousness, in its one supreme manifestation, to be impotent. But then comes a change. Jesus Christ is to be "placarded before the eyes" of men not simply as the crucified, not as the dead leader of a lost cause, but as a living King under whose feet one more enemy-the last and greatest-has been trampled. His crucifixion has seemed to be a token. of weakness; his living again is a token of God's might.' There is a power behind and in his resurrection," a "mighty power" shown in that working "which God wrought in Christ, when he raised him from the dead;" a power sufficient to every need of the great enterprise which is now begun. "All power is given unto me," cries the risen Lord; "go ye therefore." Nothing is now too good to be believed, nothing too great to be attempted. Righteousness is vindicated as the mastering force of the universe. The death of Jesus is seen to be only an example under the general rule of "dying to live." Obstacles can be despised, enemies loved, death itself faced 11 Cor. xv. 4. 5 Gal. ill, 1. 9 Eph. 1, 20. 2 Mason, op. cit., p. 84. 61 Cor. xv, 26; 2 Tim. 1, 10. 10 Matt. xxvill, 18, 19. 3 John xvi, 33. 4 Luke xxiv, 21. 8 Phil. ill, 10. without terror, for Jesus Christ has confronted and conquered all. To the disheartened soldier come the glad tidings that his Captain has not quit the field. To use the exultant words of another, "All the wealth of his deep interest, his spacious human sympathy, his rich tenderness of disposition, his inspiring hopefulness, his invincible energy, and the strength of his redemptive purpose, have been untouched by the desolating hand of death. There they are just behind the veil, which half conceals and half reveals them. The world' greatest asset is still valid. The one Spirit whom failure could not daunt nor despondency enervate is still there. The one Being whose beauty could subdue the worst, whose love could melt the hardest into contrite penitence, and who held the key to every man's heart, is alive, interested, active, sympathetic. That, surely, is the spring of our largest hope, the root of our assured confidence, the ground of our invincible optimism." He was "declared to be the Son of God with power by the resurrection from the dead." But this power of God, exerted in the resurrection of Jesus Christ, is to be the pledge not only of the victory of the kingdom, but of the transformation of the individual believer. The kingdom is to spread within as well as without. Jesus "was delivered for our offenses, and was raised again for our justification." So close is the truth of the resurrection to the spiritual life that he who accepts with his heart the resurrection of Jesus (with all that that implies of Saviourhood and Lordship) shall be saved.' The resurrection of Jesus was more than a figure of the rising from the death of sin to the life of righteousness; it was also a means to this resurrection of the believer by his mystical union with the risen Christ. It was a Gospel of the death and resurrection of Jesus by which the Corinthians were saved,' and it will be such a Gospel that will in every age have power enough to transform lives and vitality enough to transmit itself to a generation yet to come. "The God of peace, that brought again from the dead our Lord Jesus," will "make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight." 2 The resurrection of Jesus, moreover, is a pledge of the completion of the work of grace by the coronation of the spiritual life with the final gift of immortality. Jesus is but "the first fruits of them that slept." "Because I live ye shall live also" is his message to his own. The thought of the future was purified and elevated above the material plane by the exhibition of that resurrection body, with its strange pneumatic qualities and its obvious suggestion that the resurrection life was no return to former conditions, as the Jews had naturally thought, but the beginning of a new and glorified life. But, more than this, the resurrection of Jesus has given to the world its clearest assurance of any life beyond the grave. The Gospel through which "life and immortality were brought to light" was the Gospel of the empty grave. Even Harnack says, in words that glow with feeling, "Whatever may have happened at the grave and in the matter of the appearances, one thing is certain: This grave was the birthplace of the indestructible belief that death is vanquished and there is a life eternal. It is useless to cite Plato; it is useless to point to the Persian religion, and the ideas and the literature of later Judaism. All that would have perished, and has perished; but the certainty of the resurrection and of a life eternal which is bound up with the grave in Joseph's garden has not perished, and on the conviction that Jesus lives we still base the hopes of citizenship in an Eternal City which make our earthly life worth living and tolerable." In the confidence that he has gone to prepare a place we may still repeat the unwavering words of Browning: O Saul, it shall be A Face like my face that receives thee; a Man like to me The Christianity that in history has proved a conquering power lies not merely in the things which Jesus said, as Harnack would have us believe; not merely in the things which Jesus felt as a son of God, as Sabatier would teach us; but in what he said and felt and was and did; and these all find their climax and their crown 11 Cor. xv, 20. 3 Mason, op. cit., pp. 2 Comp. 1 Thess. lv, 14; 1 Cor. vi, 14; 2 Cor. iv, 14. 4 2 Tim. 1, 10. 5 Op. cit., p. 175. 6 Saul, XVIII. in his resurrection from the dead. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." One thing Remained, however-one that tasked My soul to answer; and I asked, That History, that Faith, to me.2 "In the biography of Dr. Dale there is the record of an experience which is one of the great things in our modern Christian life. He was writing an Easter sermon, and when halfway through the thought of the risen Lord broke in upon him as it had never done before. ""Christ is alive," I said to myself; "alive," and then I paused; “alive," and then I paused again; " alive! Can that really be true? Living as really as I myself am?" I got up and walked about, repeating, "Christ is living! Christ is living!" At first it seemed strange and hardly true, but at last it came upon me as a burst of sudden glory; yes, Christ is living. It was to me a new discovery. I thought that all along I had believed it, but not until that moment did I feel sure about it. I then said, "My people shall know it; I shall preach about it again and again until they believe it as I do now."""" The need of the hour is to make the resurrection not simply a historical fact, accepted by the intellect as proved, but a real truth in the heart and conscience, manifested in a life surrendered to the dominion of a risen Lord and spent in the fellowship of a living Friend. 11 Pet. 1, 3. Browning, Christmas Eve and Easter-Day, XIV. Herbert Welch ART. II.-MOSES AND HAMMURABI AND THEIR LAWS. MOSES was the biggest man God could make in four thousand years; a man so great that our ordinary measuring tape cannot reach around him. Only Jesus, the Great Teacher of the New Dispensation, looks large in comparison. He was a man great in personal character, meek, yet bravest and strongest of all the mighty heroes of the Old Testament. No man has ever been his equal as a statesman; for what other man has ever released two million slaves from bondage and in one generation been able to build this horde of slavish folk into a nation of self-governing, selfrespecting citizens, capable of worthily representing the highest ideals of nationality in the most civilized courts of the world? He was great as a general; for who but he has ever been able to carry six hundred thousand unarmed or undisciplined men and over a million women and children out of bondage in the face of the mightiest army of the earth-and without the loss of a man? Every new discovery enlarges the outlines of this Hebrew hero. It is only after we have seen Rameses of Egypt and Hammurabi of Babylon, and met the Philistine and Hittite generals of Palestine, that we begin to rightly appreciate Moses. As a lawgiver, also, he can easily be called the superior of Solon and Lycurgus, for the laws which bear his name and are filled with his spirit lie at the basis of every civilized code to-day; a lawgiver so great that it is the almost universal belief of modern civilization that he received these laws from God himself. Hammurabi was one of the greatest kings of Babylonia, living 2300-2200 B. C.; a contemporary of Abraham, and a biblical character-mentioned in Genesis xiv by the name Amraphel, a name also given to him on his monuments. Another biblical title, Melchizedek, "King of Righteousness," is now seen to be not a personal name but an official title. Hammurabi was a mighty sovereign who threw off the yoke of Elam and conquered an enormous empire which included even Syria and Palestine. A few hundred years later, however, the king of Elam recaptured Babylonia and carried great spoil from its capital, Sippara, to his |