3. Even if we could, for a moment, suppose them capable of so wild and wicked an undertaking, as, under pretence of the service of God, to provoke and dare the hatred of mankind, by asserting and propagating an offensive falsehood, it would be impossible upon that ground to account for the success which they met with. If this counsel and cause had not been of God, it must have come to nought.* But by preaching Jesus and his resurrection, in defiance of all the arts and rage of their enemies, they mightily prevailed over the established customs and inveterate prejudices of mankind, and brought multitudes into the belief of their doctrine against all disadvantages. The Lord confirmed their word with signs following. The miracles which were wrought in the name of Jesus were numerous, notorious, and undeniable; and the moral effects of their preaching, though too frequent and universal to be styled miraculous, were such as can only be with reason ascribed to a divine power. The pillars of Paganism, the superstitions of idol worship, though in every country connected and incorporated with the frame of civil government, and guarded for ages, not more by popular veneration than for reasons of state, were very soon shaken, and in no great space of time subverted. Within about two hundred years after Tacitus had described the Christians as the objects of universal contempt and hatred, Christianity became the established religion of the empire. And in a letter of Pliny to Trajan on the subject, we have indisputable evidence, that even in the time of Tacitus, hated, vilified, and persecuted as the Christians were, their religion so greatly prevailed, that in many places the idol temples were almost deserted. * Acts, v. 38. But the proof of the resurrection of Christ, which is the most important and satisfactory of any, does not depend upon arguments and historical evidence, with which multitudes of true Christians are unacquainted, but is, in its own nature equally convincing in all ages, and equally level to all capacities. They who have found the Gospel to be the power of God to the salvation of their souls, have the witness in themselves; and are very sure that the doctrine, which enlightened their understandings, awakened their consciences, delivered them from the guilt and dominion of sin, brought them into a state of peace and communion with God, and inspired them with a bright and glorious hope of eternal life, must be true. They know that the Lord is risen indeed, because they are made partakers of the power of his resurrection, and have experienced a change in themselves, which could only be wrought by the influence of that Holy Spirit which Jesus is exalted to bestow. And many believers, though not qualified to dispute with philosophers and sceptics upon their own learned ground, can put them to shame and to silence, by the integrity and purity of their conduct, by their patience and cheerfulness under afflictions; and would especially silence them, if they were eye-witnesses of the composure and elevation of spirit with which true believers in a risen Saviour welcome the approach of death. This is the evidence which I would principally recommend to my hearers to seek after. If the resurrection of Christ be a truth and a fact, much depends upon the right belief of it. I say the right belief; for, though I have offered you a brief view of the external evidence in proof of this point, I am aware that I am not preaching to Jews or Mohamedans. If I should ask you, Believest thou the resurrection? might I not answer myself, as the apostle did on another occasion, "I know that thou believest?"* But so powerful is the effect of our depravity, that it is possible, yea, very common, for people most certainly to believe the truth of a proposition, so as not to be able to entertain a doubt of it, and yet to act as if they could demonstrate it to be false. Let me ask you, for instance, Do you believe that you shall die? I know that you believe it. But do you indeed live, as if you were really assured of the certainty of death, and (which is equally undeniable) the uncertainty of life? So in the present case-If Christ be risen from the dead, according to the Scriptures, then all that the Scripture declares of the necessity and design of his sufferings, of his present glory, and of his future advent, must be true likewise. What a train of weighty consequences depend upon his resurrection! If he rose from the dead, then he is the Lord of the dead and of the living--then he has the keys of death and hades-then he will return to judge the world, and you must see him for yourself, and appear at his tribunal-then, it is he with whom you have to do -and then, finally, unless you really love, trust, and serve him, unless he is the beloved and the Lord of your heart, your present state is awfully dangerous and miserable. But let those who love his name be joyful in him. Your Lord who was dead, is alive, and "because he liveth, ye shall live also." "If ye be risen with him, seek the things which are "above, where he sitteth, on the right hand of "God.' "And, when he, who is our life, shall appear, then shall ye appear with him in glory." * Acts, xxvi. 27. 458 SERMON XLI. DEATH BY ADAM, LIFE BY CHRIST. 1 CORINTHIANS, xv. 21, 22. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. FROM Mr. Handel's acknowledged abilities as a composer, and particularly from what I have heard of his great taste and success in adapting the style of his music to the subject, I judge, that this passage afforded him a fair occasion of displaying his genius and powers. Two ideas, vastly important in themselves, are here represented in the strongest light, by being placed in contrast to each other. Surely the most solemn, the most pathetic strains must be employed, if they accord with the awful words, "By man came death," "In Adam all die." Nor can even the highest efforts of the heavenly harpers, more than answer to the joy, the triumph, and the praise, which the other part of my text would excite in our hearts, if we are interested in it, provided we were capable of comprehending the full force and meaning of the expressions, "By man came also the resurrection." "In Christ shall all be made alive." By one man came death. "By one man sin "entered into the world, and death by sin."* Sin * Rom. v. opened the door to death. The creation, at the beginining, was full of order and beauty. "God "saw every thing that he had made, and behold "all was very good."* Adam, happy in the image and favour of his Maker, breathed the air of immortality in Paradise. While moral evil was unknown, natural evils, such as sickness, pain, and death had no place. How different has the state of things been since! Would you account for the change? Charge it upon man. He sinned against his Creator, Lawgiver, and Benefactor; and thus, by him, came death. The fact is sure; and therefore our reasonings upon it, in order to account for it, farther than we are enlightened and taught by Scripture, are unnecessary and vain. God is infinitely wise, and therefore this change was foreseen by him. He doubtless could have prevented it, for to Omnipotence every thing that does not imply a contradiction is possible, is easy. But he permitted it, and therefore it must have been agreeable to his wisdom, holiness, and goodness, to permit it. He can overrule it to the purposes of his own glory, and to ends worthy of himself, and he has assured us that he will do so. Thus far An endea I can go, nor do I wish to go farther. vour to vindicate the ways of God to man, to fallen man, upon the grounds of what he proudly calls his reason, would be an impracticable, and, in my view, a presumptuous attempt. In proportion as his grace enlightens our minds, convinces us of our ignorance, and humbles our pride, we shall be satisfied, that, in whatever he appoints or permits, he acts in a manner becoming his own perfections. Nor can we be satisfied in any other way. We see, we feel, that evil is in the world. Death reigns. It *Gen. i. 31. |