1 upon the earth before his ascension. They do not tell us to whom those dead persons appeared, who came into the holy city to attest his resurrection, nor what became of them after their apparition. The Holy Spirit, perhaps, was not pleased to reveal such things to those inspired men. Perhaps they did not think proper to declare them, though they might have had perfect information on the subject. But is there any thing in this to invalidate the proofs on which the truth of the resurrection of Jesus Christ is founded? Is there any one ancient history, I say any one without exception, that goes mto a certain detail of circumstances? Are we acquainted with all the circumstances of the life of Alexander, or of Darius? Does our ignorance respecting such and such particulars, suggest a doubt whether those persons ever existed? Do we know all the circumstances attending the battle of Gannæ, and that of Pharsalia. Does our ignorance of these, suggest a doubt whether such battles were actually fought? Is it fair to prescribe, to the sacred authors, rules wh.ch we readily dispense with in the case of profane authors? 5. The proofs of the exaltation of Jesus Christ, produce not impressions sufficiently lively, because we suffer ourselves to be intimidated more than we ought, by the comparison instituted between them and certain popular rumors, which have no better support than the caprice of the persons who propagate them. Unbelievers tell us that the multitude is credulous, that it is ever dispos d to be practised upon by imposture, from the idea of the marvellous. They accumulate all those noted instances of credulity which ancient and modern history abandantly supply; for it costs very little trouble, indeed, to make the collection ample. They avail themselves of those instances to invalidate the argument which we adduce from the unanimity of that testimony which evinces the truth of the resurrection of Jesus Christ. But let them shew us, among what they call popular rumors, let them shew us, among these, any thing of the same kind with those which we have produced; and then we shall feel ourselves called upon to defend, in another way, the doctrine in question. But under the pretext that mankind is credulous, obstinately to resist the force of proofs which have been admitted by judges the most rigid and acute, is wilfully to shut the eyes against the truth. 6. Finally, the proofs of the truth of the exaltation of our blessed Lord and Saviour, produce not impressions sufficiently lively, because they are not sufficiently known. The preceding particulars chiefly relate to the learned, and the philosophic part of mankind, of whom the number, undoubtedly, is on comparison very inconsiderable. This relates to the multitude, of which the far greater part of our audiences is composed. I am well aware that those proofs have been carried farther in the present age, than ever had been done, perhaps, since the days of the apostles. I have, oftener than once, adored the conduct of divine Providence, in that the objections of unbelievers, of which it may likewise be affirmed, that they have been carried farther in the present age, than they have been since the times of the earliest antagonists of the Christian religion. I have oftener than once, I say, adored the conduct of divine Providence, in that those objections have furnished occasion to scrutinize the proofs of the facts, on which the truth of Christianity rests. In proportion as events are more remote, the more difficult it becomes to ascertain them. If the spirit of superstition and blind credulity had continued to be the reigning folly of mankind, men would have neglected to study the proofs of the facts of which I have been speaking, and we should have had, in later ages, much greater trouble in demonstrating the truth of them. But infidelity is the reigning folly of the age in which we live, and has, as it were, succeeded the spirit of superstition and blind credulity, the reigning folly of ages past. Now Providence has so ordered the course of things, that this very infidelity should prove the occasion of placing, in their clearest point of light, those illustrious proofs which we have of the facts whereon the Christian religion is founded. But though they have been stated with so much clearness and precision, it is undoubtedly certain that they are not, hitherto, sufficiently known by the generality of professing Christians. Would you be thoroughly convinced of the exaltation of the Saviour of mankind, devote to the study, which I am recommending, a part, I do not say only of that time which you so liberally bestow on the world and its pleasures, but a part of even that which you have thrown away upon useless controversies, on the speculative questions, and the bold researches, with which most books, on the subject of religion, are filled. Let the mind be deeply impressed with that series of presuntptions, of arguments, of demonstrations, of which the resurrection, and the other particulars of the exaltation of the Son of God are susceptible. Do all diligence to discern the whole evidence of those facts, without which, to use the apostle's expression, your faith is vain, and our preaching also is vain, 1 Cor. xv. 14. Then you will perceive, that the truth of the exaltation of the Saviour is founded upon proofs, which it is impossible for any reasonable man to resist. You will be, in some measure, as much convinced that he is raised up from the dead, and ascended into heaven, as if you had seen him, with your own eyes, bursting asunder the bars of the grave, and assuming his seat at the right hand of the Father: you will be, in this first sense, quickened together with Christ, and raised up, and made to sit together in heavenly places with him. |