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says, These are the words that I spake unto you while I was yet with you, &c. Luke xxiv. 44. Now, when a person not only discovers himself to others, but brings to mind private conversation that had before passed between them, at particular times and places; this leaves no ground to doubt whether it be the same person, or no. Therefore his appearing to, and conversing with his intimate, particular friends, and calling to mind former conversation held with them before his death, proves that he was the same Person that had lived before; and consequently they might be as sure that he was raised from the dead, as they were that he died.

3. Those persons, who, after his resurrection, were witnesses to the truth hereof to the world, were very worthy of credit; for, (1.) They were of such a temper, that they would believe nothing themselves, but upon the fullest evidence; and this they had to such an extreme, as is uncommon; providence so ordering it, that we might, from thence, be more sure that we were not imposed on by their report. They were incredulous, even to a fault; for,

1st, Though they had sufficient intimation given them, that our Saviour would rise from the dead, at that time that he really did, and were also credibly informed by the women, who had an account hereof from the angel, that he was risen; yet it is said, Their words seemed to them as idle tales, and they believed them not, chap. xxiv. 11.

2dly, After they had received a farther account of this matter, from those two disciples, who conversed with him, going to Emmaus, and therefore had sufficient ground, from them, to conclude that he was risen from the dead; yet, when our Saviour, at the same time that they were reporting this matter to them, appeared in the midst of them, they were terrified, as if they had seen a spirit, Luke xxiv. 36, 37. This farther discovers how much they were disinclined to believe any thing, without greater evidence than what is generally demanded in like cases.

3dly, The report given by the rest of the disciples to Thomas, concerning his resurrection, and his having appeared to them, and conversed with them, which was a sufficient ground to induce any one to believe it, was not, in the least regarded by him, who determined, that unless he saw in his hands the print of the nails, and put his finger into the print of the nails, and thrust his hand into his side, he would not believe; in which he was afterwards indulged by our Saviour for his conviction. All these things are plain proofs that the disciples, who were to be witnesses of this matter, were not persons of such a temper, as that they might easily be imposed on, and therefore their report is more convincing to us.

(2.) They were men of an unspotted character, unblemished honesty and integrity, which is a very necessary circumstance to be regarded, in those who are evidences to any matters of fact: their conversation was subject to the inspection of their most inveterate enemies, who, if they could have found any thing blame-worthy therein, would, doubtless, have alleged it against them, as an expedient to have brought their persons and doctrines into disrepute, which would have had a tendency to sap the very foundation of the Christian religion; and the Jews need not have had recourse to persecution, or called in the aid of the civil magistrate to silence them, if they could have produced any instances of dishonesty, or want of integrity, in their character. The apostle Peter, who was one of the witnesses to this truth, appeals to the world in the behalf of himself and the rest of the apostles, when he says, We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his Majesty, 2 Pet. i. 18. and, indeed, their writings discover not only great integrity, but holiness, and therefore the same apostle styles them all, Holy men of God, ver. 21.

(3.) They could not be supposed to have the least prospect of advantage by deceiving the world, as to this matter; but, on the other hand, were to look for nothing else but the greatest degree of opposition, both from the Jews and the Heathen. The former, who had always been such enemies to their Lord and Master, would, doubtless, be so to them; and, besides this, they reckoned it their interest to oppose and persecute every one who propagated this doctrine, inasmuch as they apprehended, that, if the world believed it, it would fasten an eternal mark of infamy upon them; and they were also apprehensive, that it would bring on them the guilt of his blood, that is, the deserved punishment thereof, Acts v. 28. If any one should object, that they might have some view to their own interest, when they first became Christ's disciples, or expect some se cular advantage, by being the subjects of his kingdom, as apprehending that it was of a temporal nature; this they had not any ground for from him. Besides, since his crucifixion, all expectations of that kind were at an end; and therefore their reporting that he was risen from the dead, if he had not been so, would have been to invent a lie, contrary to their own interest. Moreover, they would herein not only have imposed on others, but have incurred the divine displeasure, and ruined their own souls, the happiness whereof was equally concerned in the truth of their testimony with that of ours and none can suppose that they ever appeared so desperate, as not to regard what became of them, either in this or another world.

Thus we have considered the testimony of those apostles, who saw and conversed with Christ after his resurrection, together with their respective character, as witnesses hereof. And to them we have the addition of another witness to this truth, namely, the apostle Paul, who saw him in an extraordinary manner, after his ascension into heaven, and heard his voice, saying, Saul, Saul, why persecutest thou me? I am Jesus, whom thou persecutest, chap. xxvi. 14-16. upon this occasion he says, concerning himself, Last of all he was seen of me also, as of one born out of due time, 1 Cor. xv. 8. that is, one who had this qualification for the apostleship, or his being a witness to Christ's resurrection, after that time, in which others were qualified to bear their testimony hereunto, that is, after his ascension into heaven. And we may observe, concerning this witness, that he was well known, by all the Jews, to have been one of the most inveterate enemies to Christianity in the world; which he frequently afterwards took occasion to mention, that so his testimony might be more regarded; and, indeed, nothing short of the fullest evidence, as to this matter, could induce him to forego his secular interest, and in common with the rest of the apostles, to expose himself to the loss of all things, in defence of this truth.

And, now we are speaking concerning the witnesses to Christ's resurrection, and the apostle Paul, as attesting this, from his having seen him in glorified state, we may take notice of one more evidence hereunto, namely, the blessed martyr Stephen, who declared, in the presence of his enraged enemies, Behold, I see the heavens opened, and the Son of man standing on the right hand of God, Acts vii. 56. He was, doubtless, one of the holiest, and most upright men in his day; and, when he gave this testimony, it is said, in the foregoing words, He was full of the Holy Ghost; and certainly the Holy Ghost, would not suggest a falsity to him: and this he spake when ready to expire, and, at such a time, men are under no temptation to deceive the world; so that if, at any time, they are to be believed, it is then, when they are in the most serious frame, and thoughtful about the world into which they are immediately passing. Thus concerning the testimony of Christ's friends and followers to his resurrection.

And, to this, we might add the testimony of enemies themselves hereunto; they were forced to own this truth, though it was so much against their own interest, and made their crime, in crucifying him appear so black and heinous. Thus we may observe, that when Christ was buried, the Jews desired Pilate, from the intimation which they before had received, that he was to rise again after three days, that his sepulchre should be made sure till that time, which was done accordingly; a stone

rolled to the mouth thereof, and sealed, and a watch appointed to guard it; and these were Jews, as Pilate says, Ye have a watch, go your way, make it as sure as you can, Matt. xxvii. 65. He did not order Christ's friends and followers to watch the sepulchre, but his enemies; and it is observed, concerning them, that when the stone was rolled from the door of the se pulchre, by the ministry of an angel, the keepers, or the watch which Pilate had set, did shake and became as dead men, chap, xxviii. 4. or were ready to die with fear. This could not throw them into a sleep, for fear awakens, rather than stupifies the passions; upon this it is said, Some of the watch came into the city, and shewed unto the chief priests the things that were done; and when they had assembled together, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, his disciples came by night, and stole him away, while we slept; and, since this would render them liable to the governor's resentment, and some degree of punishment for their not attend ing their respective post, with that watchfulness that was necessary, they add, We will persuade him and secure you; upon which it is said, They took the money, and did as they were taught; and this saying is commonly reported among the Jews until this day. This is the most stupid and absurd method that could be taken, to discountenance the doctrine of Christ's resurrection; and, indeed it contains a proof thereof: the soldiers, at first, reported matter of fact; but the evasion thereof con futes itself. Must we not suppose, that there were a considerble number that watched the sepulchre? Doubtless, they would take care to have several there present, lest those who might come to steal him away should be too strong for them: and, if there were several of them present, could they be all asleep at the same time? and could the tomb be opened, which they had made stronger than ordinary, and the stone rolled from it, and yet none of them be awakened out of their sleep? Besides, if they were asleep, their evidence, that Christ was, at the same time, stolen away by his disciples, is too ridiculous to be regarded by any, who consider what sort of evidence deserves to be credited; for how could they know what was done when they were asleep? Thus concerning the testimony giver to Christ's resurrection, both by angels and men. We proceed to consider,

Secondly, How it was confirmed by miracles, which are no other than a divine testimony. The former sort of evidence, indeed, is sufficient to convince any one, who does not give way to the greatest degree of scepticism: but yet we have farther proof of it; for, as the apostle says, If we receive the witness of men, the witness of God is greater, 1 John v. 19. Now God himself has been pleased to set his seal to this truth, or to con

firm it by the extraordinary testimony of miracles, which were wrought by the apostles; which was, in some respect, necessary, that the faith of those, who were to be convinced thereby, might be properly divine, and therefore founded on greater evidence than that of human testimony, how undeniable soever it were: thus it is said, that with great power gave the apostles witness of the resurrection of the Lord Jesus, Acts iv. 33. and the Holy Ghost, in particular, by whose immediate efficiency these miracles were wrought, is said to be a witness hereunto: thus the apostles say, We are his witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that abey him, chap. v. 32. the meaning of which is, we are speaking and acting by the immediate power of the Holy Ghost, confirming to you this great truth. And, indeed, those miraculous gifts of the Holy Ghost were an extraordinary means for the conviction of the world concerning this truth; which our Saviour gave his followers ground to expect, at this time, before his death, when he spake concerning the Spirit, which was not before given, John vii. 36. that is, not in so great a degree, so as to enable them to speak with divers tongues, and work various sorts of miracles, beyond what they had done before; accordingly it is said, The Holy Ghost was not yet, or before this, given, because that Jesus was not glorified. This Christ also promised them, immediately before his ascension into heaven, that these signs shall fol low them that believe; in my name shall they cast out devils; they shall speak with new tongues, they shall take up serpents, and, if they drink any deadly thing, it shall not hurt them; they shall lay hands, and they shall recover, Mark xvi. 17, 18. These miracles are called signs, as ordained to signify or give a proof of Christ's resurrection; and they are said to be wrought by them, who had the faith of miracles, believed it themselves, and hereby induced others to believe it; and also they wrought them in his name, with a design to set forth his glory, which could not have been evinced hereby, had he not been risen from the dead.

And to this we may add, that all the gifts and graces of the Spirit, which believers are made partakers of, are convincing evidences of this doctrine. But this will be considered under a following head, when we speak to the latter part of this answer, respecting the fruits and consequences of Christ's resurrection, which the church, in all the ages, thereof, experiences, whereby the work of grace is begun, carried on, and perfected in them; which leads us to consider,

IV. The properties of the body of Christ, as thus raised from the dead, as it is said, in this answer, that the same body was raised again, with all the essential properties thereof, but without mortality, and other common infirmities belonging to this life.

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