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persons of unimpeachable integrity, who were possessed of compe tent knowledge of the person of Christ, to prevent misapprehension or mistake. They had been his companions before his death, and they saw him under such circumstances after his resurrection, as rendered it impossible that they should be deceived. He was with them at intervals for the space of forty days,-he ate, drank, and conversed with them,-he taught the reality of his existence-he wrought miracles, and instructed them in the principles of his religion. They had the same kind of evidence, that he was alive after his passion, which they had of each others' existence. This was the evidence of sense. The fact of his resurrection, supported by such a number of witnesses, stands upon a firm basis. His resurrection is explicitly taught in the Acts of the Apostles, and in various connections in the Epistles. The Apostle Paul, though not of the number of the twelve, in his first Epistle to the Corinthians saith, "I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day, according to the scriptures."

Such is some of the scriptural evidence of the truth of Christ's resurrection. The importance of this truth will appear from several considerations.

It was necessary, to vindicate the rectitude of his character, and divine commission.

He had expressly declared, that he would rise from the dead. He had foretold the time that he should remain under the power of death. These declarations were known both to his enemies and friends. As we have seen, they prompted his enemies to place a guard round the sepulchre until the third day. "Their language was, we remember, that that deceiver said, while he was yet alive, after three days I will rise again." The repeated declarations of Christ had fixed his resurrection, as an event to take place on the third day. In these, his veracity was pledged; on his resurrection it was suspended. Had he not risen, his enemies would have triumphed in their allegations, that he was a deceiver and impostor. His veracity would have been impeached, and his claims to the Messiah would have appeared unworthy of credit. His resurrection, as a fulfilment of his own declarations, was indispensable, both to the veracity of his character, and the divinity of his mission. It also of importance, as a fulfilment of predictions in the Jewish scriptures.

Ancient Prophets were inspired to foretel his resurrection. David, speaking in the person of Christ saith, "Thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption." In his sermon on the day of Pentecost, Peter, in application of this prophecy to the resurrection of Christ, saith ;-" he seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption." In the second Psalm, we find this prediction; "The Lord hath said unto me, Thou art my son, this day have I begotten thee." The apostle Paul, speaking of Christ, saith he was declared "to be the Son of

God by the resurrection from the dead;" plainly implying, that the prophecy was fulfilled in his resurrection. In the predictions of the Jewish scriptures, the sufferings, death and resurrection of Christ are frequently connected, so that all these are events necessary to their fulfilment. The resurrection was rendered as certain as the death of Christ, and had his death taken place, and not his resurrection, the predictions would have been only in part fulfilled. After his resurrection, when instructing his disciples, he saith, "Thus it is written, and thus it behoved Christ to suffer and to rise from the dead on the third day." His resurrection was then of importance in confirming the divine authority of the Jewish scriptures, and shewing that the Prophets wrote " as they were moved by the Holy Ghost."

It was of importance in illustration of the power of Christ over death and the grave.

He says, in prospect of his death, may take it again; no man taketh it from me; I have power to lay "I lay down my life, that I it down and I have power to take it again." he calls himself" the resurrection and the life." In another connection is a divine work. Christ displayed his almighty power, before his To raise the dead passion, in raising several dead persons to life. To rise from the dead himself afforded a similar exhibition of power. It was an expression of energy none other than divine. This is ascribed to Christ in his own resurrection-as in the following expressions, "After I am risen again, I will go before you into Galilee. Now when Jesus was risen, early, the first day of the week, he appeared first to Mary Magdelen. The Lord hath risen indeed and hath appeared unto Simon. When therefore he was risen from the dead. Now is Christ risen." Such phraseology clearly ascribes to Christ the glory of his resurrection. It represents it, as the result of his own choice and power, and not as a change in relation to him, as a passive subject. It affords proof, therefore, of his omnipotence and all-sufficiency. In his resurrection, he demonstrates his superiority to death and the grave, and exhibits to the view of the universe, that he is able to subdue all things unto himself, and to accomplish all that he hath promised.

Again. The resurrection of Christ shews the Father's acceptance of his atonement for sin, and his approbation of him in the office of Mediator.

The same acts are sometimes ascribed both to the Father and the Son. They are represented as possessed of the same power, and intimately joined in operation. Saith Christ himself" As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will ;-for as the Father hath life in himself, so hath he given to the Son to have life in himself." The resurrection of Christ is ascribed to the Father as well as to Christ himself. Peter speaking of this event saith," whom God hath raised up, because it was not possible that he should be holden of death." Again, "this Jesus hath God raised up; therefore know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." Saith Paul, "That like as Christ was raised up from the

dead, by the glory of the Father, even so we also should walk in newness of life, through the faith of the operation of God, who raised him from the dead." Such are some of the scriptures, in which his resurrection is ascribed to the Father; and which of course teach, that it was in accordance with the pleasure of the Father, as well as an act of approbation of what Christ had done, and a pledge, that his atonement was accepted. In this view, the resurrection is a proof, that the Father is well pleased with his righteousness, and will give him the reward of his sufferings and death. Accordingly, in second Psalm, in the prophecy in which God the Father speaks to Christ in reference to his resurrection, "Thou art my Son; this day have I begotten thee," it is added, " Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." The expression of the Father's approbation, given in his resurrection, shews the prevalence of his intercession, as high Priest in the temple above, and his right to the mediatorial throne.

Again, the resurrection of Christ affords an argument in proof of a general resurrection.

The resurrection of the dead is taught to some extent in the Jewish Scriptures. The belief of this truth was prevalent among the Jews, at the period of Christ's ministry. It was a truth explicitly taught by Christ himself." Marvel not," said he; "the hour is coming in the which all that are in the graves shall hear the voice of the Son of God and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." The apostle deduces an argument on this subject from the resurrection of Christ. It appears that some denied the doctrine of the resurrection: for saith the apostle, "Now if Christ be preached, that he rose from the dead, how say some among you that there is no resurrection of the dead?" To refute this class of unbelievers, he refers directly to the resurrection of Christ."-" If there be no resurrection of the dead, as some affirm, then, saith he," is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith also is vain ; yea, and we are found false witnesses of God: because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the dead rise not." Thus, on the truth of Christ's resurrection, were suspended, in the view of the apostle, the truth of their preaching, the correctness of their testimony, and the divinity of the Gospel. If his resurrection were not a fact, their belief was vain, and their hope of life and immortality, inspired by the gospel, was also vain. The apostle continues to allege the fact of Christ's resurrection. "Now is Christ 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. But every man in his own order; Christ the first fruits; afterward they that are Christ's at his coming." Such is his reasoning concerning the resurrection from that of Christ. In part, the argument seems to be confined to the resurrection of believers, and in part to be extended to that

of the dead universally. In another section of the same chapter, he vindicates the resurrection from objections, which objections he resolves, by shewing, that the manner of it will be according to the sovereign pleasure of God. We are then to consider the resurrection of Christ, as evidence of the resurrection of those whom he came to redeem from sin and the grave, and likewise of all mankind, in relation to whom he acts, as mediator. This subject leads us, I. To form an high estimate of Christianity.

No system of philosophy devised by the wisest heathen, revealed any thing, as certain beyond the grave. The highest attainment of the most enlightened heathen, on the subject of the soul's immortality, amounted merely to probability. The whole heathen world stood trembling in prospect of death, unable to penetrate the darkness of the grave, and unsatisfied in respect to the soul's immortality. The resurrection of the dead is not to be found in any system of Pagan philosophy, nor in any scheme of false religion. Deism does not embrace it, unless in a form borrowed from revelation. This truth forms one of the particulars in which christianity transcends all false religions. With the gospel in our hands, we may commit our own bodies to the dust, in the certain prospect, that they will hereafter be restored to life; and soul and body be reunited, whose reunion will be forever. We are furnished with similar hope concerning our departed friends. Life and immortality are brought to light in the gospel. Christ hath despoiled the grave of its power, and death of his dominion! How transcendantly excellent is the gospel in the hopes and consolations which it inspires! how 'powerful are its sanctions-how glorious its rewards!-Never let us be insensible to the value of christianity, nor dare to filch from it any of its glory! If the deist sneer, or if the infidel, with an unholy hand, blot from the sacred pages portions of the divine testimony; or if the bold latitudinarian garble the inspired volume, let the christian stand unshaken in his belief of the divine excellence of christianity; and let him adhere to this, as the polar-star to direct his course, on the tempestuous sea of life!

II. From this subject, we learn the high destination of believers. In the resurrection of Christ, they may contemplate the glory of their own resurrection. Their bodies, when restored from the dominion of the grave, will be fashioned like unto his glorious body. The apostle, contrasting the mortal body with the resurrection body, saith," It is sown in corruption, it is raised in incorruption,-it is sown in dishonor, 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-For this corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying, that is written ;-Death is swallowed up in victory; oh death, where is thy sting! oh grave, where is thy victory! Thanks be to God, who giveth us the victory through our Lord, Jesus Christ!" Such is the apostle's sublime exclamation in prospect of the resurrection! His holy soul was transported above its ordinary level, and poured forth its grateful

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emotions in the highest strain of thanksgiving. Saith another apostle, Beloved, it doth not yet appear what we shall be; but we know, that, when he shall appear, we shall be like him, for we shall see him as he is." Believers are to be conformed to Christ, both in the perfection of their souls and bodies. "Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself." Such are the grounds of consolation for believers: they are inspired with a hope of a glorious resurrection-a resurrection to life everlasting; a resurrection involving a likeness to Christ, and introductory to his state of glory. When they are called to put off their mortal bodies, and to rest from their labours, they rest in hope for when Christ, who is their life, shall appear, when he shall descend in his glory and in the glory of the Father, to be admired in all them that believe, they will lift up their heads and rejoice, beholding their redemption drawing nigh! What glory does that redemption promise! The body redeemed from the grave; the soul from sin; soul and body reunited, and forever blessed in a perfect conformity to Christ, and in the full fruition of his love! III. This subject teaches the fearful and aggravated doom of the finally impenitent.

The resurrection of Christ has confirmed the truth of his religion, and evinced the omnipotence of his power. Living and dying in rejection of the overtures of salvation in the gospel, sinners will be raised from their graves to shame and everlasting contempt. The resurrection will serve to aggravate their doom, and will enhance their future sufferings. Better, far better for the finally impenitent, were there to be no resurrection. Their bodies, the instruments of sin and pollution in this world, will be raised to be instruments of their suffering and misery in the future world. In vain will they cry to the rocks and mountains to fall on them! In vain will they pray to remain in their graves, or seek to be annihilated. When the sound of the last trump shall vibrate through all the regions of the dead, their bodies will be reanimated, and an eternal union effected between their souls and bodies,-a union poignant with suffering a union, fitting them to experience the full import of the sentence Depart ye cursed, into everlasting fire, prepared for the devil and his angels!" T. Z. D.

CHRISTIAN PRACTICE.-No. I.

IT is a well known fact, that such as profess their belief in the Saviour, are greatly divided in their opinions respecting the nature of Christian practice. They differ widely concerning the extent of that obedience which is required in the gospel, and which will lead to the salvation of the soul. I apprehend that the chief cause of this almost infinite diversity of sentiment on this subject, among

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