a token that these my words are true? I know that they are true. But, as for tokens, I will give you but this one, the sign of that bread and that wine. When the Lord shall have delivered His people out of all their sorrows, they shall eat of that bread and drink of that wine, one and all, in the kingdom of God.
VIII.
EASTER-DAY.
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.—Colossians iii. 1.
I know no better way of preaching to you the gospel of Easter, the good news which this day brings to all men, year after year, than by trying to explain to you the Epistle appointed for this day, which we have just read.
It begins, “If ye then be risen with Christ.” Now that does not mean that St. Paul had any doubt whether the Colossians, to whom he was speaking, were risen with Christ or not. He does not mean, “I am not sure whether you are risen or not; but perhaps you are not; but if you are, you ought to do such and such things.” He does not mean that. He was quite sure that these Colossians were risen with Christ. He had no doubt of it whatsoever. If you look at the chapter before, he says so. He tells them that they were buried with Christ in baptism, in which also they were risen with Christ, through faith of the operation of God, who has raised Him from the dead.
Now what reason had St. Paul to believe that these Colossians were risen with Jesus Christ? Because they had given up sin and were leading holy lives? That cannot be. The Epistle for this day says the very opposite. It does not say, “You are risen, because you have left off sinning.” It says, “You must leave off sinning, because you are risen.” Was it then on account of any experiences, or inward feeling of theirs? Not at all. He says that these Colossians had been baptized, and that they had believed in God’s work of raising Jesus Christ from the dead, and that therefore they were risen with Christ. In one word, they had believed the message of Easter-day, and therefore they shared in the blessings of Easter-day; as it is written in another place, “If thou shalt confess with thy mouth the Lord Jesus Christ, and believe in thy heart that God has raised Him from the dead, thou shalt be saved.”
Now these seem very wide words, too wide to please most people. But there are wider words still in St. Paul’s epistles. He tells us again and again that God’s mercy is a free gift; that He has made to us a free present of His Son Jesus Christ. That He has taken away the effect of all men’s sin, and more than that, that men are God’s children; that they have a right to believe that they are so, because they are so. For, He says, the free gift of Jesus Christ is not like Adam’s offence. It is not less than it, narrower than it, as some folks say. It is not that by Adam’s sin all became sinners, and by Jesus Christ’s salvation an elect few out of them shall be made righteous. If you will think a moment, you will see that it cannot be so. For Jesus Christ conquered sin and death and the devil. But if, as some think, sin and death and the devil have destroyed and sent to hell by far the greater part of mankind, then they have conquered Christ, and not Christ them. Mankind belonged to Christ at first. Sin and death and the devil came in and ruined them, and then Christ came to redeem them; but if all that He has been able to do is to redeem one out of a thousand, or even nine out of ten, of them, then the devil has had the best of the battle. He, and not Christ, is the conqueror. If a thief steals all the sheep on your farm, and all that you can get back from him is a part of the whole flock, which has had the best of it, you or the thief? If Christ’s redemption is meant for only a few, or even a great many elect souls out of all the millions of mankind, which has had the best of it, Christ, the master of the sheep, or the devil, the robber and destroyer of them? Be sure, my friends, Christ is stronger than that; His love is deeper than that; His redemption is wider than that. How strong, how deep, how wide it is, we never shall know. St. Paul tells us that we never shall know, for it is boundless; but that we shall go on knowing more and more of its vastness for ever, finding it deeper, wider, loftier than our most glorious dreams could ever picture it. But this, he says, we do know, that we have gained more than Adam lost. For if by one man’s offence many were made sinners, much more shall they who receive abundance of grace and of the gift of righteousness reign in life by one even Jesus Christ. For, he says, where sin abounded, God’s grace and free gift has much more abounded. Therefore, as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men to justification of life. Upon all men, you see. There can be no doubt about it. Upon you and me, and foreigners, and gipsies, and heathens, and thieves, and harlots—upon all mankind, let them be as bad or as good, as young or as old, as they may, the free gift of God has come to justification of life; they are justified, pardoned, and beloved in the sight of Almighty God; they have a right and a share to a new life; a different sort of life from what they are inclined to lead, and do lead, by nature—to a life which death cannot take away, a life which may grow, and strengthen, and widen, and blossom, and bear fruit for ever and ever. They have a share in Christ’s resurrection, in the blessing of Easter-day. They have a share in Christ, every one of them whether they claim that share or not. How far they will be punished for not claiming it, is a very different matter, of which we know nothing whatsoever. And how far the heathen who have never heard of Christ, or of their share in Him, will be punished, we know not—we are not meant to know. But we know that to their own Master they stand or fall, and that their Master is our Master too, and that He is a just Master, and requires little of him to whom He gives little; a just and merciful Master, who loved this sinful world enough to come down and die for it, while mankind were all rebels and sinners, and has gone on taking care of it, and improving it, in spite of all its sin and rebellion ever since, and that is enough for us.
St. Paul knew no more. It was a mystery, he says, a wonderful and unfathomable matter, which had been hidden since the foundation of the world, of which he himself says that he saw only through a glass darkly; and we cannot expect to have clearer eyes than he. But this he seems to have seen, that the Lord, when He rose again, bought a blessing even for the dumb beasts and the earth on which we live. For he says, the whole creation is now groaning in the pangs of labour, being about to bring forth something; and the whole creation will rise again; how, and when, and into what new state, we cannot tell. But St. Paul seems to say that when the Lord shall destroy death, the last of his enemies, then the whole creation shall be renewed, and bring forth another earth, nobler and more beautiful than this one, free from death, and sin, and sorrow, and redeemed into the glorious liberty of the children of God.
But this, on the other hand, St. Paul did see most clearly, and preached it to all to whom he spoke, that the ground and reason of this great and glorious mystery was the thing which happened on the first Easter-day, namely, the Lord Jesus rising from the dead. About that, at least, there was no doubt at all in his mind. We may see it by the Easter anthem, which we read this morning, taken out of the fifteenth chapter of his first epistle to the Corinthians:
“Christ is risen from the dead, and become the first fruits of them that slept.
“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.”
Now he is not talking here merely of the rising again of our bodies at the last day. That was in his mind only the end, and outcome, and fruit, and perfecting, of men’s rising from the dead in this life. For he tells these same Corinthians, and the Colossians, and others to whom he wrote, that life, the eternal life which would raise their bodies at the last day, was even then working in them.
Neither is he speaking only of a few believers. He says that, owing to the Lord’s rising on this day, all shall be made alive—not merely all Christians, but all men. For he does not say, as in Adam all Christians die, but all men; and so he does not say, all Christians shall be
