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; ac cordingly, 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 call VOL. II.

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ed, 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.* 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

* This observation is of use for the explaining the sense of several scriptures, which contain a seeming contradiction between them: thus, in Lake 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.

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 unlaw

ful 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 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 * This they call vux Japspor.

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.*

2. Since the Father, Son, and Holy Ghost, are God, as has been observed under a foregoing answer,t 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:

Eph. i. 19, 20, umpbannov payedos rus durauens avls, power that is great, epen to an hyperbole. See Quest. IX, XI.