Quest. LI., LII.

QUEST. LI. What was the estate of Christ’s exaltation?

ANSW. The estate of Christ’s exaltation comprehendeth his resurrection, ascension, sitting at the right hand of the Father, and his coming again to judge the world.

QUEST. LII. How was Christ exalted in his resurrection?

ANSW. Christ was exalted in his resurrection, in that, not having seen corruption in death, of which it was not possible for him to be held, and having the very same body in which he suffered, with the essential properties thereof, but without mortality and other common infirmities belonging to this life, really united to his soul, he rose again from the dead the third day, by his own power; whereby he declared himself to be the Son of God, to have satisfied divine justice, to have vanquished death, and him that had the power of it, and to be Lord of quick and dead; all which he did as a public Person, the Head of his church, for their justification, quickening in grace, support against enemies, and to assure them of their resurrection from the dead at the last day.

The former of these answers containing only a general account of what is particularly insisted on in some following answers, we pass it over, and proceed to consider Christ as exalted in his resurrection. And accordingly we may observe,

I. That he did not see corruption in death. Corruption according to our common acceptation of the words imports two things,

1. The dissolution of the frame of nature, or the separation of soul and body, in which sense every one that dies sees corruption; for death is the dissolution, or separation of the two constituent parts of man; which therefore the apostle calls the dissolution of this earthly tabernacle, 2 Cor. v. 1. Now when our Saviour is said not to see corruption, it is not to be understood in this sense; because he really died.

2. It consists principally in the body’s being putrified, or turned into dust. In this sense it is said, Thou wilt not suffer thine Holy One to see corruption, Acts ii. 27. which is explained in a following verse, in which is said, that his flesh did not see corruption, ver. 31. i. e. he did not continue long enough in the state of the dead, for his body to be corrupted, which it would have been, without a continued miracle, had it lain many days in the grave.

If it be objected, that to lie two or three days in the grave is sufficient to contract some degree of corruption; therefore Christ’s body could not, in all respects, be free from corruption.

To this we answer, that there was a peculiar hand of providence, in keeping it from being corrupted, during that short space of time, in which it continued in the state of the dead, which was an indication of the great regard which God had to him, his sufferings therein being now at an end. But there may be another reason hereof assigned, inasmuch as the filth of sin is sometimes illustrated by things putrified and corrupted, to beget in us a detestation thereof; therefore God would not suffer the body of Christ to be corrupted; as his soul had not the least taint of moral corruption in life, it was not expedient that his body should have the least mark or emblem of it in death. And it was also necessary, that his body should not see corruption, by being turned into dust, as the bodies of all men will be; otherwise we could not have had so evident a proof, that the same body which died, was raised again from the dead, which will be farther insisted on, under a following head, when we consider the reason why he rose again so soon as the third day.

II. It was not possible for our Saviour to be held any longer under the power of death: this is taken from Acts ii. 24. For the understanding whereof, let us consider,

1. That had he continued always under the power of death, it would have argued the insufficiency of his satisfaction, so that his obedience in life, and his sufferings in death, could not have attained the end designed thereby; and consequently the infinite worth and value thereof would, in effect, have been denied. Therefore the justice of God being fully satisfied, it could not refuse to release him out of prison, that is, to raise him from the dead.

2. It was not possible that he should be held any longer under the power of death, than till the third day, because the purpose and promise of God must have its accomplishment. And, indeed, he was given to understand, before he suffered, that his body should be detained no longer in the grave; as he intimates to his followers, Destroy this temple, and in three days I will raise it up, John ii. 19. This event, therefore, was proposed as a sign, and an appeal is made thereunto, for the confirmation of his mission and doctrine; therefore it was impossible that he should be held any longer in the grave.

III. We are to prove, that Christ actually rose again from the dead. The two main proofs, necessary to support our faith herein, are, 1. A sufficient testimony given hereof by creatures, 2. A farther confirmation of it by miracles, which are a divine testimony. Both these we have; and it may be farther observed, that the great ends of his death and resurrection are fully obtained, as appears by daily experience; all which afforded us unquestionable matter of conviction.

First, As to the former sort of testimony. It was attested by sufficient, undeniable evidence; as,

1. By two angels, who were sent from heaven, as the first witnesses thereof; they are described as being in shining garments, who said, Why seek ye the living among the dead? he is not here, but is risen, Luke xxiv. 4-6. They are called indeed, two men, because they appeared in human form; but another evangelist calls them two angels, John xx, 12.

2. It was attested, by several men and women, who were his familiar friends and followers before his death, and saw and conversed with him, after his resurrection, and therefore had sufficient proof that it was he who suffered that was raised from the dead. And, lest the testimony of his apostles should not be reckoned sufficient, though there were enough of them to attest this matter, he was afterwards seen by a great number, namely, Above five hundred brethren at once, 1 Cor. xv. 6. and surely, all these could not be deceived, in a matter of which it was necessary for themselves, as well as others, that they should have the fullest conviction.

Now that it was morally impossible, that his disciples, in particular, should be imposed on, will farther appear, if we consider,

(1.) That they were his intimate associates; it was for this reason, among others, that providence ordered that he should appear to, and converse mostly with them: had he appeared to others, who never knew him before, and told them that he was risen from the dead, though they could not question his being alive, whilst they conversed with him; yet they might doubt whether he was the same person who died, and so was raised from the dead: and it cannot well be conceived that such could receive a full conviction, as to this matter, without a miracle: but, when he appeared to those who were intimately acquainted with him, before his death, the conviction is easy and natural; for,

If his countenance, or outward appearance, as much resembled what it was before his death, as ours after a fit of sickness does what it was before; then his aspect, or external appearance to them, would afford such matter of conviction, as very few pretend to gainsay; especially, considering it was but three days since they saw him, before he was crucified. But it may be objected to this, that his countenance was so altered, that it was hard to know him by it, insomuch that Mary, one of his intimate acquaintance, when she first saw him, mistook him for the gardener, John xx. 14, 15. and it is said, that, after this he appeared in another form unto two of them, Mark xvi. 12.

As to the former of these scriptures, Mary might easily mistake him for another person, through surprize, and not looking stedfastly on him, as not expecting to see him. This her mistake, therefore, may easily be accounted for, though we suppose his countenance not much to differ from what it was before his death.

As to the other scripture, which speaks of his appearing, in another form, to two of his disciples, as they walked into the country; this is mentioned, with some particular enlargement, by the evangelist Luke, together with the conversation our Saviour had with them; and it is observed, that their eyes were holden, that they should not know him, Luke xxiv. 16. and that afterwards their eyes were opened and they knew him, ver. 31. May we not, from hence, suppose, that there was something preternatural, either in the change of Christ’s countenance, to the end that, at first, they should not know him; or else, that there was some impress upon the minds of the disciples, that prevented their knowing him? If the former of these be supposed, as agreeable to St. Mark’s words, relating to his appearing in another form; this miracle will not give sufficient occasion for us to conclude that our Saviour’s countenance was so much altered, when, in other instances, he appeared to his disciples, that it was impossible that they should know him thereby: but, if this should be allowed; or, if it should be objected, that the most intimate friends may mistake the person whom they see, if there be nothing else to judge by, but the likeness of his countenance, to what it was before; then let us add,

(2.) That our Saviour not only appeared to his disciples, but conversed with them, and brought to their remembrance what had passed between him and them before his death: thus he 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 secular 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 sepulchre, 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 attending 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 confutes itself. Must we not suppose, that there were a considerable 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 given 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 confirm 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 obey 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 follow 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.

1. It was the same body which suffered that was raised from the dead, otherwise it could not be called a resurrection: thus the apostle Paul, speaking concerning the general resurrection at the last day, compares it to the springing up of seed, 1 Cor. xv. 37, 38. that is sown in the ground, which, though it be very much altered, as to its shape, and many accidental properties, yet it is the same for substance that was sown; accordingly, every seed hath its own body; the matter is the same, though the form be different.

2. When it is said, that the body of Christ had the same essential properties which it had before his death, we are to understand hereby, that it was material, and endowed with the same senses that it had before, which were exercised in the same manner, though it may be, in a greater degree.

3. It is farther observed, that it had not the same accidental properties which belonged to it before; for it was without mortality, and other infirmities of this life; thus the apostle speaks, concerning the resurrection of all believers to this purpose, It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body, ver. 42-44. and it is said in particular, concerning our Saviour, that, being raised from the dead, he dieth no more, Rom. vi. 9. that is, he was raised immortal. And as believers, after their resurrection from the dead, shall be delivered from the common infirmities of life, such as hunger, thirst, pain, sickness, and the like; much more may we conclude that our Saviour was so: but how far his human nature was changed as to all the properties thereof, it is not for us to pretend to determine, nor ought we to be too inquisitive about it; nevertheless, we may conclude, that though it was raised incorruptible and immortal, and exempted from the common infirmities of this life; yet it was not, while here on earth, clothed with that lustre and glory which was put upon it, when he ascended into heaven; the reason of which might probably be this, that he might converse with men, or that they might be able to bear his presence, which they could not have done, had his body been so glorious, as it is now at present, since his ascension into heaven.

V. It is farther observed, that Christ was raised from the dead on the third day, that is, he continued in the state of the dead, from the evening of the sixth day, to the morning of the first, which is the Christian Sabbath: thus the day on which Christ died is said to be the preparation, and the Sabbath drew on, Luke xxiii. 54. which another Evangelist explains, and says, It was the preparation, that is, the day before the Sabbath, Mark xv. 42. The reason why the day before the Sabbath is so called, is, because it was the day wherein they prepared every thing that was necessary for the solemnity of the day following, and gave a dispatch to their worldly affairs, that they might not be embarrassed therewith, and that by fore-thought and meditation on the work of that day, they might be better prepared. This was on the sixth day of the week, and Christ died in the evening, not long before sun-set; and it is also said, that he rose again from the dead when the seventh day was past, very early in the morning on the first day of the week, chap. xvi. 1, 2. so that our Saviour continued in the state of the dead a part of the sixth, the whole seventh, and a part of the first day of the week; upon which account he is said to rise again on the third day, 1 Cor. xv. 4. that is, the third day, inclusive of the day of his death, and that of his resurrection. The learned bishop Pearson, in his marginal notes on the fifth article of the Creed, illustrates it by a tertian, or third-day ague, which is so called, though there be but one day’s intermission between the paroxisms thereof, and so the first and third day are both included in the computation. This is farther illustrated by him and others, who treat on this subject, viz. that the scripture often speaks of a number of days, inclusive of the first and last; as when it is said, When eight days were accomplished, our Saviour was circumcised, Luke xii. 21. including the days of his birth and circumcision, between which six days intervened.[230] Thus our Saviour continued three days in the state of the dead, inclusive of the first and last; or, he rose again, the third day, according to the scriptures.

We shall now consider what reasons may be assigned why providence ordered that Christ should continue three days, and no longer, in the state of the dead.

1. It seems agreeable to the wisdom of God that there should be some space of time between his death and resurrection, that so there might be a sufficient evidence that he was really dead, since much depends on our belief thereof. He might have breathed forth his soul into the hands of God one moment, and received it again, as raised from the dead, the next: but God, in wisdom, ordered it otherwise; for, had he expired, and rose from the dead, in so short a time, it might have been questioned whether he died or no; whereas his lying in the grave till the third day, puts this matter beyond all dispute.

2. It was agreeable to the goodness and care of providence that our Saviour should not continue too long in the state of the dead: had he continued several years in the grave, there could not have been an appeal to his resurrection, during all that space of time, to confirm the faith of his people concerning his mission. God would not keep his people too long in suspense, whether it was he that was to redeem Israel; nor would he too long delay the pouring forth of his Spirit, or the preaching of the gospel, which were designed to be deferred till Christ’s rising from the dead; and it seems most convenient that he should soon rise from the dead, that is, on the third day, that the world might have a convincing proof of his resurrection, while his death was fresh in their memories, and the subject-matter of the discourse of all the world. And they, having been told of this before-hand, were, or ought to have been in expectation of this wonderful and glorious event; and consequently it would be an expedient for their greater conviction.

Object. To what has been said concerning Christ’s arising again on the third day, so as that he lay but one whole day in the grave, and a part of two days, it is objected, that he is said, in Matt. xii. 40. to be three days and three nights in the heart of the earth, which includes a longer time than what is before mentioned; therefore he was crucified on the fifth day of the week, not on the sixth; and it is also contrary to what has been said concerning his being crucified on the preparation before the Sabbath.

Answ. In answer to this objection, let it be considered,

1. That it cannot be denied, according to the scripture-account of time, that the measure of a day contains the space of time, from one evening to the next, which is twenty-four hours. This we call a natural day, the night being the first part thereof, and not the morning according to our computation, as we reckon a day to contain the space of time from one morning to the next. The reason why the Jews thus begin their day, is, because it is said, The evening and the morning were the first day, Gen. i. 5. and the Sabbath day was reckoned to continue the space of time, from the evening of the sixth day, to the evening of the seventh, viz. from sun-set to sun-set; as it is said, From even unto even shall ye celebrate your sabbath, Lev. xxiii. 32. This farther appears, from what is said concerning our Saviour’s going into Capernaum, and, on the Sabbath day, entering into the synagogue, and teaching; whereas it is said, in a following verse, When the Sabbath was over, they brought unto him all that were diseased and possessed with devils; and the city was gathered together at the door, and he healed many that were sick of divers diseases, &c. Mark i. 21. compared with ver. 32-34. from whence it appears, that the Sabbath was over at sun-set that day; for the Jews, thinking it unlawful to heal on the Sabbath day, as they expressly say elsewhere, would not bring those who had diseases to be healed till the Sabbath was past.

2. When a whole natural day, consisting of twenty-four hours, is spoken of in scripture, it is generally called a day and a night, or an evening and a morning. The Jews have no compound word to express this by, as the Greeks[231] have: thus it is said, Unto two thousand and three hundred days, then shall the sanctuary be cleansed, Dan. viii. 14. The word which we render days, in the Hebrew, signifies, as our marginal reference observes, evening morning, or so many spaces of time, each of which consists of evening and morning; and elsewhere it is said, that Moses was upon the mount forty days and forty nights, Exod. xxiv. 28. that is, forty of those spaces of time, which we call days, each of which make a day and a night; so that a day and a night, according to the Hebrew way of speaking, imports no more than a day; therefore, when our Saviour is said to be three days and three nights in the heart of the earth, it is an hebraism, which signifies no more than three days, or three of those spaces of time, each of which being compleated, consists of a day and a night.

3. It is a very common thing, in scripture, for a part of a day to be put for a day, by a synecdoche of the part for the whole; therefore a part of that space of time, which, when completed, contains day and night, or the space of twenty-four hours, is called; therefore that which is done on the third day, before it is completely ended, is said to take up three days in doing: thus Esther says, Fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast likewise, and so will I go unto the king, Esth. iv. 16. whereas it is said after this, that on the third day Esther put on her royal apparel, and stood in the court of the king’s house, chap. v. 1. therefore she could not be said to fast three whole days, but a part thereof; for, before the third day was ended, she went to the king. Therefore a part of three days, or that which is said to be done after three days, or three days and three nights, which is all one, that may be said to be done on the third day, though not completely ended. Therefore our Saviour may be said to be three days and three nights in the heart of the earth, that is, a part of those spaces of time, which, if completed, would have contained three days and three nights.

VI. Christ raised himself from the dead by his own power. Here let it be considered,

1. That no power but what is divine, can raise the dead, since it is a bringing back the dissolved frame of nature into the same, or a better state than that in which it was before its dissolution, and a remanding the soul, which was in the hand of God that it may be again united to its body, which none can do, but God himself. Accordingly the apostle mentions it as a branch of the divine glory, and God is represented, as he who quickeneth all things, 1 Tim. iv. 13. therefore the body of Christ was raised by divine power: thus the apostle says, This Jesus hath God raised up, Acts ii. 32. and, when he mentions it elsewhere, he makes use of a phrase that is uncommonly emphatical; he wants words to express it, when he speaks of the exceeding greatness of his power which he wrought in Christ, when he raised him from the dead.[232]

2. Since the Father, Son, and Holy Ghost, are God, as has been observed under a foregoing answer,[233] it follows, that this infinite power belongs equally and alike to them all, and therefore all these divine Persons may be said to have raised Christ’s body from the dead. That the Father raised him, no one denies that speaks of the resurrection; and the apostle expressly says, that he was raised up from the dead by the glory of the Father, Rom. vi. 4. And it is farther said, that he raised himself from the dead: thus he tells the Jews, speaking of the temple of his body, destroy this temple, and in three days I will raise it up, John ii. 19. And that the Holy Ghost raised him, seems to be implied in that expression, in which it is said, He was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Rom. i. 4. that is, the Spirit, by this act of divine power, declared him to have been the Son of God, and to have finished the work he came about; and elsewhere he is said to be quickened by the Spirit, 1 Pet. iii. 18.

3. Christ, by raising himself by his own power, declared that he was the Son of God, that is, not only a divine Person, which his Sonship always implies, but his mission and authority to act as Mediator; and also that he had accomplished the work that he came into the world about.

As to what our Saviour says, concerning his raising himself by his own power; the Socinians apprehending this to be an argument tending to overthrow the scheme they lay down, who deny his divinity, are forced to make use of a very sorry evasion, when they pretend to give the sense of that scripture before mentioned, Destroy this temple, and after three days I will raise it up. They suppose, that the meaning is only this, that the Father put life into his dead body, and united it to the soul, and, after that, he lifted himself up out of the grave, which is certainly a very jejune and empty sense of the words: Is it so great a matter for a Person, who was quickened by divine power, to lift up himself from the grave, in which he lay? In this sense, any one may be said to raise himself up, as well as Christ, or any one might raise the dead after this, by taking him by the hand, and lifting him up from the ground. This shews how much men are sometimes put to it to support a cause that is destitute of solid arguments for its defence. According to this method of reasoning, the whole world may be said to raise themselves at the last day, when God has put life into their dead bodies: but certainly more than this is implied in Christ’s raising himself up, inasmuch as it is opposed to his body’s being destroyed, or the frame of nature’s being dissolved in death; therefore he certainly intends that he would exert divine power, in raising himself from the dead, and hereby declare himself to be a divine Person, or the Son of God.

VII. We are next to consider the effects of Christ’s resurrection, either as they respect himself or his people.

1. As to what concerns himself. This was a demonstrative evidence that he had fully satisfied the justice of God, or paid the whole price of redemption, which he had undertaken to do; for hereby he was released out of the prison of the grave, not only by the power, but the justice of God, and received a full discharge; and accordingly was, in this respect, justified, and a full proof given that the work of redemption was brought to perfection.

It is also observed, that hereby he conquered death, and destroyed him, that had the power of it, to wit, the devil, Heb. ii. 14. and so procured to himself a right to be acknowledged as the Lord both of the dead and the living, Rom. xiv. 9. This is, in some respects, different from that universal dominion which he had over all things, as God, which was the result of his being the Creator of all things and was not purchased or conferred upon him, as the consequence of his performing the work which he came into the world about: I say, this dominion, which we are considering, is what belongs to him as Mediator; and it includes in it a peculiar right which he has, as Mediator, to confer on his people those blessings which accompany salvation; and his right to give laws to his church, defend them from their spiritual enemies, and bestow all the blessings on them, which were promised to them in the covenant of grace, and also in his ordering all the affairs of providence to be subservient thereunto. Had he not designed to redeem any of the race of mankind, he would have had a dominion over the world, as God, the Judge of all; a right to condemn and banish his enemies from his presence: but he could not be said to exercise dominion in such a way, as it is displayed, with respect to the heirs of salvation; for that would have been inconsistent with his divine perfections. Had he not died, and rose again, he would, indeed, have had a right to have done what he would with his creatures; but as he could not, without this have redeemed any, so he could not confer, upon a peculiar people, that possession, which he is said hereby to have purchased.

2. The effects of Christ’s resurrection, which respect his people, consist more especially in four things.

(1.) Their justification is owing hereunto. And we are said sometimes to be justified by his death, or by his blood, Rom. v. 9. so elsewhere we are said to be justified, both by his death and resurrection, in different respects, Who is he that condemneth? it is Christ that died, yea, rather that is risen again, chap. viii. 34. by which some understand, that Christ, by his death paid the debt, which we had contracted, to the justice of God; and, by his resurrection, he received a discharge, or acquittance, in their behalf, for whom he died, and rose again; so that when he was discharged, his people might be said to be discharged in him, as their public Head and Representative. This is well expressed in our large English Annotations,[234] viz. that “our justification, which was begun in his death, was perfected in his resurrection. Christ did meritoriously work our justification and salvation, by his death and passion; but the efficacy and perfection thereof, with respect to us, dependeth on his resurrection. By his death, he paid our debt; in his resurrection, he received our acquittance, Isa. liii. 8. Being taken from prison, and from judgment. When he was discharged, we, in him, and together with him, received our discharge from the guilt and punishment of all our sins;” which is very agreeable to what is said in this answer, that he did all this as a public Person, the Head of his church. Nevertheless, there is another notion of our justification, which consists in our apprehending, receiving, or applying his righteousness by faith, which, as will be observed in its proper place,[235] cannot, from the nature of the thing, be said to be before we believe.

(2.) Another effect of Christ’s resurrection, is our quickening in grace; as it is said, When we were dead in sins, he hath quickened us together with Christ, Eph. ii. 5. This implies either that his death, being the procuring cause of all inherent grace begun in regeneration, and carried on in sanctification; his was the first step taken in order to his applying what he had purchased; and that afterwards we are raised, as the consequence thereof, from the death of sin, to a spiritual life of holiness; or else it denotes that communion which believers have with Christ in his resurrection, as well as his death, as he is the Head and they the members; which is agreeable to that peculiar mode of speaking, often used by the apostle Paul, who, in several places of his epistles, speaks of believers, as crucified, dead, and buried, risen, and ascended into heaven, and sitting at God’s right hand, in heavenly places, in, or with Christ.[236]

(3.) This is also a means for our support against our enemies, whose utmost rage can extend itself no farther than the grave. They, for whom Christ died, and rose again, shall obtain a glorious resurrection and eternal life with him; and therefore he advises his people not to be afraid of them that kill the body, and, after that have no more power that they can do, Luke xii. 4. which will farther appear, if we consider another effect of Christ’s resurrection, viz.

(4.) That they are hereby assured of their resurrection from the dead at the last day. Christ’s resurrection is, as it were, the exemplar and pledge of their’s; as hereby he conquered death in his own Person, so he gives them ground to conclude, that this last enemy, which stands in the way of their complete blessedness, shall be destroyed, 1 Cor. xv. 26. accordingly it is said, that he is risen from the dead, and become the first fruits of them that slept, ver. 20. But this will be farther considered, under a following answer.[237]

Footnote 230:

This observation is of use for the explaining the sense of several scriptures, which contain a seeming contradiction between them: thus, in Luke ix. 28. it is said, About eight days after these sayings, Jesus took Peter and John and James, and went up into a mountain to pray; whereas Mark says, in chap. ix. 2. that this was done after six days, Luke speaks of the eight days, inclusive of the first and last. Mark speaks of eight days, exclusive of them both, which is but six days.

Footnote 231:

This they call νυχθημερον.

Footnote 232:

Eph. i. 19, 20. υπερβαλλον μεγεθος της δυναμεως αυτου, power that is great, even to an hyperbole.

Footnote 233:

See Quest. IX, XI.

Footnote 234:

See the notes on Rom. iv. 25.

Footnote 235:

See Quest. LXX, LXXII.

Footnote 236:

See Page 182, ante.

Footnote 237:

See Quest. LXXXVII.