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And as

any harvest, our toil would overwhelm us our seed would be sown in vain. But now having the promise, that if we are planted in the likeness af Christ's death, we shall be also in the likeness of his resurrection; in the certainty of the latter we receive fresh consolation and support to go on from faith to faith, through the righteousness of God that is revealed unto us. it was absolutely necessary to establish the certainty of Christ's death, in the former Lecture, in order to prove the reality of his resurrection; so in this, unless we obtain a full confidence in that act of his divine power, our preaching is vain, and your faith vain also ; i. e. it will profit us nothing, that Christ died, unless we believe he is risen again ; for if Christ be not raised, ye are in your sins. But as this is our faith (my brethren), that Christ in due time died for the ungodly (a character the very best deserve, when brought to the pattern of their work), so have we now obtained a lively hope, by the resurrection of Jesus from the dead, that we shall have power also thereby to triumph over our enemies in the flesh, and attain to the resurrection of eternal life, through the gift of the Spirit preparing us for the inheritance of the saints in light. A prospect of such ravishing delight must furnish the most pleasing task to examine and dwell upon.

The subject of my present inquiry con cerning the particulars of this article of our Creed, will consist principally of two parts:

First, The scriptural account as to the reality of the fact, which sets forth the great importance of our being fully satisfied respecting every circumstance of the relation, both from prophecy and positive testimony;

Secondly, The value of the fact, as being the first fruits of holiness. And,

Thirdly, I shall conclude with a short application of this most gracious doctrine.

Now the former circumstance, viz. the death of our Lord, may be considered as the distinguished seal of our faith; the latter (his resurrection), the earnest of our hope: for though they both unite to assure us of the greatest happiness that human nature can arrive at, yet they differ as to that part of us, on which they operate. The seal, or proof, refers especially to the understanding; the earnest, to our affections. Though the seal assures us, yet it is no part of the inheritance; whereas the earnest so assures us, that it gives a part of the inheritance itself; it works that joy in the true Christian's heart, which is a foretaste of heaven, and with which the saints are filled above. But as we are recommended by the Apostle (1 Pet. iii. 15), to be always ready to give a reason of the hope that is in us, we naturally begin with the information of our understanding; for it is necessary that should be convinced, in order to render our religion a reasonable service.

St. Luke prefaces his Gospel with this authority—that he had a good understandig of all the things concerning which he was writing, and mentions even the benefit of relating them in ORDER : that is to say, he was clear as to the truth of what he related, from the conviction of his understanding. And St. Paul justly exalts the riches of the full assurance of understanding (Col. ii. 2), as contributing even to the comfort of the heart.

First, then, let us inform and strengthen our minds with the Scripture account of these things. I shall follow the method I have hitherto adopted, in affording you a substantial information on the subject in question ; first, by producing the types and prophecies of the Old Testament, and then by referring to the positive testimony of the Evangelists and Apostles concerning the fact. This article, indeed, is so essential to the establishing of the Christian faith, that nothing of it should be omitted ; and the doctrine is so clearly conveyed in these few words, that nothing need be added. It consists of three particulars : 1. The action itself-Christ rose again : 2. The truth, reality, and propriety of it-he rose from the dead : 3. The circumstance of time or distance from his death to his rising again—THE THIRD DAY,

Now, as to the types or signs, they are very significant of our Lord's death and resurrection. 1. Let us observe, that the person of Joseph, who was ordained to save his brethren from death, who would have slain him, doth plainly prefigure the Son of God, who was slain for us, and yet dying, saved us. His being in the dungeon, was the type of Christ's death; his delivery from it represents his resurrection; and his being raised to power, even next to Pharaoh, signifies Christ's sitting at the right hand of God.-Isaac is another type of Christ's condemnation to death, and resurrection ; for Isaac was to be sacrificed by the command of God, and the intention of Abraham, but was yet saved, to show that Christ should truly live again ; for Abraham's faith thus led him to offer up his son, accounting that God was able to raise him again even from the dead, from whence also he received him in a figure; his own age, and Sarah's time of life, rendering his very birth a miracle. That which was the purpose of our father Abraham, though not performed, was the resolution of our heavenly Father, and fulfilled. And thus the resurrection of our Saviour was represented by types, and by them was it shown Christ was to rise from the dead.

Let us now attend to the prophecies relating to this fact.

As the Messias was to be the Son of David according to the flesh, so was he not only particularly typified by David, but promised to him. In Psalm ii. 2, he is foretold and described in these words, which express David's own case in a worldly sense—The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against his anointed; meaning his Christ. And with this you may observe the Apostle's account (Acts, iv. 27, 28) doth exactly agree: For hence it came to pass, that against the holy child Jesus, whom God had anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, to do whatsoever the hand and counsel of the Lord determined beforehand to be done. But, notwithstanding all this persecution, it was further spoken of David, and foretold of the Son of David, in the second Psalm (vi. 7), Yet have I set my King upon my holy hill of Sion: I will declare the decree the Lord hath said unto me, Thou art my Son, this day have I begotten thee. The comparison therefore holds just-for, as David's troubles were followed by God's establishing him in his kingdom; so, as the persecution of the Messias ended in death, his exaltation mentioned in the prophecy, denotes his resurrection, because he who rises from the dead, begins, as it were, another life; therefore, when God said of his Anointed, Thou art my Son, this

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