Where have we a full account of all the circumstances attending our Saviour's resurrection?

In the New Testament.

Do all the Evangelists give exactly the same account ?

In essentials they all agree: and the spirit of God which directed the Gospel historians, might with great wisdom permit them to neglect a trifling exactness in points that are not material: it being a strong proof to every considerate mind, that they did not contrive together what story they should tell; but that each related fairly and artlessly what he saw and heard at the time, and recollected afterwards, concerning this great fact.

What circumstance in this great transaction is it, that requires to be considered more distinctly?

That of the time.

What is almost the constant expression of Scripture, concrning this?

The same as that of the Creed: that he rose again the third day; reckoning the day of his death for the first; the day which he continued dead, for the second; and the day of his resurrection for the third.

Is this a common way of reckoning?

Yes; thus the Jews computed the eighth day, on which their children were circumcised. Thus also physicians call a tertian, or third day ague, in which there is but one day wholly free.

But is it not said in the New Testament, that he should rise after three days?

Yes; but meaning, not after the third day was ended, but after it was began.

Though this way of speaking may seem extraordinary to us, did not the Jews perfectly understand it?

Yes so well, that not a man of them has ever pretended to raise an objection from this passage.

As our Saviour died on Friday, and rose on Sunday, was he not dead three days, and rose the third day?

Yes; which certainly was a sufficient space of time, to prove him really dead; but not sufficient, either for him to see corruption, or for his enemies to leave off watching his grave, or for his disciples to despair absolutely and totally; aud therefore no fitter time could have been fixed.

Can you mention some of the advantages resulting from the resurrection of Christ?

Yes; they are great and many. In general, it appears plainly from hence, that he really came from God; and therefore whatever he hath commanded must be done; and whatever he hath affirmed, promised, or threatened, will be found true. But there are two things proved by it more particularly.

What are these?

First. That his sufferings are accepted by our heavenly Father, as a full atonement for the sins of men. Secondly. From our Saviour's resurrection appears the certainty of our own.

How does his rssurrection prove that his sufferings are accepted by our heavenly Father, as a full atonement for our sins?

By God having loosed the bands of the grave with which he was holden on our account; it is manifest, that he hath completed the satisfaction owing from us; that

he hath through "death, destroyed him that had the power of death," that is, the devil; and "delivered those, who through fear of it, were all their life time subject to bondage."

If then we do, by faith and repentance, qualify ourselves to receive the pardon he is authorised to give, what may we boldly say with the Apostle ?

"Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died; yea rather, that is risen again; who is even at the right hand of God, who maketh intercession for us."

How does our Saviour's resurrection, prove the certainty of our own?

The promise that he made was, that every one who believed on him should have everlasting life, and he would raise him up at the last day and to shew the truth of it, he raised up himself from the death which he suffered for the sins of men. This is a proof clear and strong beyond all exception or cavil. Since Christ is risen, our resurrection is possible: and since Christ hath promised it is certain. If then we believe that Jesus died, and rose again, we must believe too, as St. Paul argues, "that them also, which sleep in Jesus, will God bring with him.”

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WHAT

LECTURE XI.

was the first care of our Lord, after his resurrection?

To satisfy his disciples fully of the truth of it.
What was his next care?

To fit them for instructing mankind in his religion, of which it was one principal doctrine and evidence.

After having accomplished this, what was it next proper that he should do?

That he should return to that happy place, from whence his compassion to a lost world, had brought him down. Did there remain any further reason for his appearing personally amongst men?

Not any, until he should "come again to judge the quick and the dead."

Though the redemption of mankind was completed, so far as in this lower world it could be, was there not an important part of it to be accomplished above?

Yes; the Jewish dispensation, as the Epistle to the Hebrews more especially informs us, was "a shadow of good things to come." As therefore, under this, the great sacrifice of atonement was yearly slain without the Sanctuary first, and then the High Priest entered alone, with the blood of it, into the most Holy Place, there to offer it before the Lord, and atone for the sins of the people so in the Gospel age, was our blessed Saviour, first as the lamb of God, to be sacrificed for our sins on earth; and then, as the High Priest of our profession, to enter, with his own blood, into Heaven, the true

G

Holy Place, of which the other was a figure; there to appear in the presence of God for us: and thus, having offered one sacrifice for sins, he was for ever to sit down on the right hand of God.

When the time therefore was come for this purpose of divine wisdom to take effect, what did he do?

Having prepared the minds of his Apostles to bear his departure, he, with his usual tenderness, gave them a solemn blessing. "And it came to pass, that as he was yet blessing them, while they beheld, he was taken up: and a cloud received him out of their sight."

What effect had this wonderful sight upon his disciples? Our Saviour had formerly told them, that "if they loved him, they would rejoice, because he went unto the Father;" so, in fact, amidst all the passions working within them, this prevailed above the rest; and triumphant gladness of heart was the feeling that took possession and dwelt with them.

Should not we also rejoice in this glorious exaltation of Christ our Head?

Most certainly we should.

What does it give us the opportunity of exercising?

Our faith in him; which the Apostle justly calls “the evidence of things not seen;" and also of obtaining a reward suitable to the greater virtue and piety that we shew, in conducting aright our understandings, our hearts and lives, under a lower, but yet sufficient, degree of evidence for our holy religion.

If our Saviour's absence tries our faith, what powerfully confirms it?

The manner of his going away; the Apostles were