mist, in words clearly prophetical of our Saviour," My heart is glad, and my glory rejoiceth, moreover also my flesh shall rest in hope: for thou wilt not leave my soul in hell, (i. e. in Hades, in the place or state of departed spirits), neither wilt thou suffer thine Holy One to see corruption."

As to the third. We cannot believe that Christ was a prisoner in the abodes of sin and Satan, during the time between his death and resurrection: first, because we know he said just before his dissolution to the penitent thief upon the cross, Verily I say unto you, to-day shalt thou be with me in paradise." Now surely we cannot call paradise the abode of accursed spirits! Secondly, because it was impossible that Christ could feel the torments of the damned, inasmuch as those torments include a sense of shame and guilt, a harrowing up of the soul, and ceaseless remorse for offences committed, together with despair on account of the interminable nature of the sentence passed upon them. Whereas, in the place of shame and remorse, our blessed Lord could only feel exultation at the consciousness of having freely delivered himself up a spotless sacrifice for the sins of others. Instead of despair, our Saviour could experience

⚫ Psalm xvi. 9, 10.

d Luke xxiii. 43.

only an abiding assurance of future glory in store for him, when, having fulfilled all prophecy, he re-ascended to those mansions of ever-during peace and joy, which for a time he had left, to return with fresh honour to the bosom of his Father.

Q. Are there any other points which require explanation connected with the subject of this section.

A. There are many curious and difficult questions which have at various times been agitated with relation to the nature and locality of the place (called in our Creed, hell) in which our Saviour's soul remained during the interval between his death and resurrection. But where Scripture is silent, and here it is so, we must be content to remain in ignorance; leaving all such abstruse disquisitions for futurity to unravel. Well assured, that whatever is revealed, is for our good. Whatever is unrevealed, is so for the wisest of purposes.

• De intermedio statu curiosius inquirere neque fas est, neque expedit. Valde se torquent multi disputando. Atqui stultum et temerarium est, de rebus incognitis altius inquirere quàm Deus nobis scire permittit. Calvin Inst. lib. iii. cap. xxv. § 6.

SECTION II.

The third day he rose again from the dead.

Q. On what authority does the truth of the resurrection of Christ rest?

A. It rests on the authority of the Apostles, and others, who were eye witnesses to the facts which they record concerning it.

Q. But might not these persons invent a falsehood?

A. Hear what Dr. Whitby says on that head. "Christ's resurrection being a matter of fact, must be proved by the testimony of eye witnesses, who, if they be honest men, and such as suffer the greatest prejudices in fortune, reputation and life for this testimony, we have the greatest reason to believe it; for their honesty must make them unwilling to testify a falsehood; their interest and prudence would not suffer them, without any necessity laid upon them, to testify a lie, much more to testify the grossest falsehood to their utmost damage, and without any prospect of advantage. But further, if they confirm this testimony by all kinds of signs, miracles and wondrous powers exercised by themselves and others who embraced their testimony: if this was done in all places, on all kinds of

persons, for a whole age or ages, this renders it impossible they should thus attest a lie.

Q. What is the account which the Scriptures give of the resurrection?

A. They state very fully the fact of the resurrection, the manner of its taking place, and also the time. St. Matthew says, "In the end of the Sabbath, (i. e. when the Sabbath was past, Mark xvi. 1.) as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulchre. And behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. And the angel said unto the women, fear not ye, for I know that ye seek Jesus, which was crucified. He is not here: for he is risen."-Nothing surely, if we believe in Scripture, can be stronger than this the testimony of angels.

Q. What farther description do the Evangelists give?

A. They go on to say. Now when Jesus was risen, early the first day of the week, he appeared first to Mary Magdalene. After that he

f Whitby's Notes on Luke xxiv. 48. See also what Barrow says on this point. Vol. ii. serm. xxix. p. 411. 421. * Matt. xxviii. 1-9.

66

appeared unto two of his disciples as they were going to a village called Emmaus, and expounded unto them in all the Scriptures the things concerning himself. Afterward he appeared unto the eleven as they sat at meat. But as Thomas, one of the Apostles, was not with them when Jesus came, when he heard of it, he doubted, and said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." And after eight days again his Disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, " Peace be unto you. Then said he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing." And Thomas then knew and believed, that he was the very Christ, who had risen from the dead. Again Jesus appeared to his disciples at the sea of Tiberias. After that he was seen of above 500 brethren at once; satisfying them of his resurrection by many infallible proofs". To this we may add the testimony of his very enemies,

h Mark xvi. 9-14. Luke xxiv. 13. John xx. 24. xxi. 1. 1 Cor. xv. 6. Acts i. 3.