of the truth of the resurrection of Jesus Christ. Their silence respecting circumstances of another kind, and our inability to satisfy the demands of those who insist upon them, present nothing to excite suspicion against the fidelity of their narration. They do not tell us, for example, what Jesus Christ did immediately after his resurrection, and before his appearing to the devout women, and to the apostles. They do not tell us what he did during the forty days which he passed 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 into 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 Cannæ, 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 which 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 rumours, 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 disposed 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 abundantly 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 show us, among what they call "popular rumours," 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 had 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 truths of Christianity rest.

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 on 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 presumptions, 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 the first sense, "quickened together with Christ, and raised up, and made to sit together in heavenly places with him."

SERMON VI.

The Christian a Partaker in the Exaltation of Jesus

Christ.

PART II.

EPHESIANS ii. 4, 5, 6.

God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together, in heavenly places in Christ Jesus.

HAVING given a few preliminary advices relative to my subject, I went on to justify the accuracy of the Apostle's idea, by shewing, that the Christian is “quickened, raised up, seated in heavenly places, together with Christ,"

I. By the reasons which persuade him of the certainty of the exaltation of Jesus Christ.

ceed to justify St. Paul's idea, by shewing,

I now pro

II. The Christian's participation in the glory of Jesus Christ, by the means with which he is furnished of knowing himself, and of attaining assurance that he is fulfilling the conditions under which he is enabled to promise himself an interest in that exaltation. I do not mean to insinuate that this knowledge is of easy attainment. I maintain, on the contrary, that