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Yet the cross of Christ, when duly contemplated, menace our destruction. suggests far more powerful motives for contrition and self-abhorrence, and will far more effectually influence us to seek the destruction of those hated enemies, that crucified the Lord of glory.

But the same object will likewise teach us, that neither our repentance or amendment, nor any thing else we can do, will at all serve to expiate our "If righteousness come by the law, guilt, or justify us in the sight of God. then Christ died in vain." Men set up a variety of reasonings against the express and numerous testimonies of God to this leading truth; and thus But a serious view vainly "go about to establish their own righteousness."

of the Lamb of God, as taking away the sin of the world, may convince us that every hope they form of escaping condemnation or obtaining life, except by faith in a crucified Saviour, will most surely prove fallacious and ruinous: for if any thing else would as effectually have answered the purposes of God, he would doubtless have spared his own Son, and saved sinners in some other

way.

On the other hand, we here behold the riches of the divine compassion, and "Herein is love, not that tender mercy towards the sinful children of men. we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." If then God so loved us when enemies, what may not those expect from him, who renounce every other plea, and flee for refuge to lay hold on this hope set before them? In every penitent who supplicates mercy for the sake of Christ and his atoning blood, the Redeemer "sees of the travail of his soul, and is satisfied:" for this very purpose he suffered and died on the cross," that he might become the author of eternal salvation to all them "Let the heart of them rejoice that obey him:" and on this ground we say, that seek the Lord." And, if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life." "He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?"

But while we mingle our tears of godly sorrow with joyful thanksgivings, and glory in Christ Jesus amidst all our tribulations; let us also, my brethren, look to the cross, and learn our obligations to the most self-denying and devoted obedience. Can we, with this object full in view, deem any expence too great, any sacrifice too costly, any cross too heavy, or labour too severe, which his glory, the authority of his command, or the benefit of his purchased flock, call us to undergo? Surely the constraining love of Christ will render every loss or suffering tolerable, yea pleasant, to the thankful believer; while he beholds the Lamb of God, expiring on the cross to take away that sin, which would otherwise have eternally ruined his soul; and to purchase for him everlasting and unutterable felicity!

Here too we must look, that we may learn patience, meekness, spirituality, and every part of that holiness to which we are called. Hence we must draw our motives and encouragements; and here we must view that perfect example, which we are required to copy. Forgiveness of injuries, love of enemies, perseverance in well-doing, amidst insult, contempt, and ingratitude, and compassion to perishing sinners, are best learned by looking to the cross; by witnessing the triumph of divine love in the sufferings of Emmanuel, and hearing him mingle his dying groans with prayers for his cruel and insulting murderers.

Meditation on this subject may also convince us, that we must expect tribulation in the world, and the enmity or contempt of unbelievers, if we belong to Christ, and bear his image. His wisdom, holiness, and love, were perfect: yet no one of our race ever experienced such hatred and insult from all ranks, orders, and descriptions of men, as the spotless Lamb of God! Malefactors commonly meet with some pity amidst their tortures, however merited; but Jews and Gentiles, rulers, scribes, priests, soldiers, and the multitude, could unite in cruel mockery of the holy Jesus, when expiring on a cross! Away then with all those flattering sentiments of human nature,

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present it as loving and delighting in genuine excellency: the cross and the sufferings of his most faithful servants in every age, form trative confutation of the proud delusion! And if our hearts have con nged by divine grace, so that we love and imitate the lowly and holy Saviour; let us count our cost, expect scorn and hatred from men, tribulation in the world, and peace and consolation from the Lord alone. Let us also look beyond the cross, and contemplate the glory which followed; that we may not be wearied and faint in our minds. We too have a joy set before us : let us then endure our lighter cross, and despise the shame; assured that if we suffer with Christ, we shall reign with him in glory.

But my fellow-sinners, where will you appear at his second coming to judge the world, if you now neglect his great salvation? If you join his enemies; and, by cleaving to your sins, prefer Barabbas to Jesus, sell him as Judas did for a few pieces of silver, or determine you will not have him to reign over you? Still he invites you to come to him that you may have life eternal: Oh that you would seek to him as a Saviour, who will shortly come to be your judge.

In fine, contemplating the cross of Christ teaches us most effectually every lesson contained in the sacred Scriptures. Let us then, my brethren, further prosecute our meditations at the Lord's table; and while we remember the love and sufferings of our Redeemer, let us renew our repentance and acceptance of his salvation, and give up ourselves to his service; that, "as bought with a price, we may glorify him with our bodies and spirits, which are his."

SERMON XIX.

PREACHED ON EASTER SUNDAY, 1796.

ON THE RESURRECTIO N.

1 COR. XV. 20.

Now is Christ risen from the dead.

WE learn from this chapter, that certain persons among the Corinthians had denied the doctrine of a resurrection; probably explaining away the apostolical language on that subject as figurative, and only meaning conversion, or that change which took place in the world by the introduction of Christianity. 2 Tim. ii. 17, 18. In confuting this dangerous error, the apostle called their attention to the resurrection of Christ as an undeniable fact: and he shewed, that the denial of a resurrection was equivalent to saying that Christ was not risen; and thus tended to subvert the foundation of Christianity, and to destroy the hopes and comforts of believers. "If there be no resurrection of the dead, then is not Christ risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain: yea, and we are found false witnesses for God. And if Christ be not raised,-ye are yet in your sins: then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." All the joys and supports of Christians are inseparably connected with future and eternal felicity; without the hope of which they would have nothing to counterbalance their peculiar trials and conflicts.

If Christ were not risen, believers were yet in their sins, and even the martyrs had finally perished. But were not the primitive Christians converted from idols to serve the living and true God? Did they not repent

and do works meet for repentance? Were they not exemplary in the practice of all good works? And did they not meet death for the sake of a good conscience towards God? How then could they be yet in their sins?-Because, none of these things could atone for their transgressions; and, if Christ were not risen, no effectual atonement had been made: they must therefore have still continued under condemnation, and exposed to the curse of the law they had broken. A most conclusive proof, that the death of Christ was a vicarious satisfaction for sin; and that none can be saved, who are not interested in that atonement.

It is deemed uncandid to charge men's doctrines with the consequences resulting from them; especially if they do not seem to perceive them. Yet I apprehend we should feel ourselves bound to warn people against the consequences of taking a poisonous mixture, even if he who administered it seemed not aware of its nature: and the apostle has here set us the example of doing the same, in opposing erroneous doctrines by which immortal souls are fatally deceived.

He then adds the words of the text, "Now is Christ risen from the dead," and proceeds to treat very copiously on the doctrine of the resurrection. But I shall confine myself to the subject before us, and attempt,

I. To prove that Christ is risen from the dead.

II. To shew the inferences which may be drawn from that event.
III. To apply the subject to ourselves.

I. I shall prove that Christ is risen.

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Though true Christians have "a witness in themselves," which satisfies their minds in general, as to the certainty of the things which they have believed; yet, in peculiar seasons of temptation, an acquaintance with the evidences of Christianity would tend greatly to their establishment. And in these times of infidelity and scepticism, all who would "contend earnestly for the truth once delivered to the saints," should be able to give a reason of their hope to every inquirer or objector; both to defend themselves from the charge of enthusiasm and credulity; to obviate the doubts of those with whom they converse; and to preserve young persons, perhaps their own children, from the fatal contagion.-It is therefore greatly to be lamented, that pious persons are in general so little furnished with this sort of knowledge, of which they might make such important uses.

It is commonly said, that the New Testament is built upon the foundation of the Old, and must stand or fall along with it: and there is a truth in this sentiment, though it be somewhat diverse in its nature and consequences, from that which is generally supposed. Our Lord and his apostles have so frequently quoted the Old Testament, and almost every part of it, as the Scripture, the word of God, the oracles of God, and the language of the Holy Ghost; that their credit must be connected with the divine inspiration of the books thus repeatedly attested by them. We are able to prove, that the canon of the Old Testament in those days differed very little, if at all, from that which we have at present, yet our Lord referring to different parts of it, says, "All Scrip"Thus it is written, and thus it must be," "the Scripture cannot be broken," And the apostles say, "the Scriptures must needs be fulfilled." ture is given by inspiration from God:" "holy men of God spake as they were moved by the Holy Ghost." This single consideration completely establishes the whole of the Old Testament as a divine revelation, with all those who duly reverence the words of Christ and his apostles. In all other respects the New Testament stands on its own basis, and is proved to be the word of God by distinct evidence: it affords unspeakably more support to the Old Testament than it receives from it: and the resurrection of Christ alone is sufficient to authenticate the whole sacred volume.

The restoration of a dead body to life is no more difficult to omnipotence, than the production of life at first. The divine operation is in both respects

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alike incomprehensible: but as we continually observe life to be communicated in a certain way, we call that the law of nature, though we understand not our own meaning, and cannot explain how causes produce their effects. But dead bodies do not return to life, in the ordinary course of human affairs : we therefore suppose some law of nature to the contrary; the violation of which in any particular instance, we should call a miracle; that is a divine interposition and operation to produce an effect, above or contrary to the general energy of second causes. Some persons indeed pretend that this is impossible: but "why should it be thought incredible with you, that God should raise the dead?" The power exerted is no greater, than that by which thousands of infants receive new life every day: and will man presume to say that God cannot, or shall not, exert his power in any way, which they have never before observed?-If a sufficient reason can be assigned for his extraordinary interposition, and the fact be indisputably proved; it becomes as credible as other well attested events, many of which do not coincide with our expectations or ideas of probability.

Universal history, observation, and experience prove that "the world lieth in wickedness." Idolatry, superstition, impiety and every kind of vice and misery have, in all ages covered and desolated the earth. But it hath pleased God of his infinite mercy, to reveal himself to sinful men; to make known a way in which they might be reconciled to him and recovered to holiness; and thus to introduce a religion suited to rectify the disorders of the world, and unite the honour of his name with the eternal happiness of unnumbered millions. Miracles, and the resurrection of the Redeemer especially, formed a suitable demonstration that this religion came from God; and served to arrest the attention of mankind: for alas, sinners for the most part are too much occupied about the affairs of this life, to notice those things which relate to God and their eternal state. These are the reasons assigned for a divine interposition on this occasion; and more important cannot possibly be conceived.

The Jews, the most inveterate enemies of Christianity, preserve, with profound veneration and scrupulous care, the books of the Old Testament, which have been handed down in the same manner from generation to generation, during a long succession of ages. These books evidently contain a system of prophecy, centering in the person and redemption of the Messiah; and, among other particulars, his sufferings and death are circumstantially foretold, with clear intimations of his resurrection and subsequent glorious kingdom. Psalm ii. xvi. 8-11. Isaiah lii. 10-12.

We know also, that the gospels were made public in the earliest ages of Christianity; for they are continually quoted and referred to by those writers, whose works have been preserved: and from them we learn, that our Lord predicted his own death and resurrection on the third day, in so explicit a manner, that the Jewish rulers were aware of it, and took their measures accordingly. Yet when the body of Christ was delivered to Joseph, they were so fully satisfied by what they saw and heard, of his being really dead, that they made no objection on that ground: but they requested Pilate that the sepulchre might be securely closed, and guarded by Roman soldiers, till the third day was past, lest the disciples should steal his body, and say that he was risen again. After all their precautions, however, the body was gone, and they were never able to shew by whom it was removed, or what became of it.

Here let us pause, that we may consider the credibility of testimony.-One consistent witness, of sound understanding and fair character, who has no apparent interest in deceiving, is often deemed sufficient to determine the sentence of life or death, the most important of all temporal concerns; but if three or four such witnesses should agree in deposing, that they saw such a murder or robbery committed by the prisoner at the bar; no sober man could doubt of the fact, or scruple to pronounce him guilty.-Now there were twelve appointed witnesses to the resurrection of Christ, of plain good under

standing, and unexceptionable character: for Peter's denial of his Lord, through the force of sudden temptation, forms no impeachment of his integrity; seeing he so honestly confessed his guilt, and so fully proved the sincerity of his repentance by his subsequent conduct: and when Judas by transgression fell, another was chosen in his place. These witnesses had constantly attended Jesus during some years, and must have been competent to know him from all other men. They were remarkably incredulous respecting his resurrection; and his crucifixion seems almost to have extinguished their hopes: how then can it be supposed, that they would have attempted to overpower or deceive the vigilant and valiant Roman soldiers, and to steal the body of Jesus? In so desperate an undertaking they must have been sure to excite the combined rage of both the Jewish and Roman rulers; and success itself could only expose them to hatred, persecution, and all kinds of hardships and sufferings. It is manifest, that from the time they began to bear witness to the resurrection of Christ, they renounced all prospects of worldly interest, ease, or greatness; and willingly embraced poverty, contempt, bonds, stripes, and perils as their portion. So that no possible account can be given of their conduct; unless it be ascribed to a principle of conscience: while the strict and exact morality of their writings demonstrates that they could not be actuated by false principles; for they do not allow men, in any case, to do evil that good may come; and they condemn all kinds of imposition with the most decided severity. Is it then possible for human beings, deliberately to choose temporal and eternal misery, and to persevere in decided adherence to a plan, which, on their own principles, insures their damnation in another world, as well as a complication of miseries in this present life?

The witnesses of our Lord's resurrection survived that event for a long time; some of them near forty years, and John still more. They were after a while separated into different parts of the world; and seemed to have no common interest, except in the success of Christianity: they passed through a series of the severest trials, and almost all of them died martyrs in the cause; but no change of circumstance or situation, no promises or threatenings of men, no repeated tortures or impending dangers, induced one of them in the smallest degree, to waver in his testimony. They declared unanimously, that on the third morning after the crucifixion, a vision of angels told some of their company at the sepulchre that their Lord was risen: that afterwards they all saw him repeatedly that they examined his hands, feet, and side, and were sure it was the same body which had been nailed to the cross: that he ate and drank with them several times: that at length, after giving them particular instructions relative to their future conduct, he ascended from among them, till a cloud intercepted their sight of him; and that two angels appearing to them declared he was gone to heaven. Such an unwavering, persevering testimony of twelve persons, whose holy lives, diligent labours, disinterestedness, and patient sufferings evince their sincerity, forms such a complete proof, that in any other case, he who should not be satisfied with it, would be deemed sceptical almost to insanity.

This is, however, but a small part of the evidence afforded us in this most important concern. Saul the persecutor was a man endued with superior talents cultivated by education, and possessed of peculiar advantages for rising in the world; of which he was evidently availing himself, while gratifying his implacable enmity to the gospel. Yet was he, all at once, converted into a most zealous preacher of that faith he had attempted to destroy and renouncing all his former principles and worldly prospects, yea, exasperating above measure his powerful patrons and employers, he spent all the remnant of his days in the most self-denying labours, hardships, and sufferings, endured with the greatest alacrity, for the sake of Christ and the gospel; and at length he sealed his testimony with his blood. How can this fact be accounted for, unless we allow the truth of his narrative concerning the manner of his conversion! And if that be allowed, the resurrection of Christ is demonstrated.

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