any one rose from thence, he must be the person. The tomb was hewn out in a rock, so that there could be no secret conveyance of the body from thence by a subterraneous passage. To prevent a clandestine removal of the body, which the priests and Pharisees pretended to fear; a stone was rolled to the mouth of the grave, a seal was put upon it, and a party of soldiers set to guard it. Notwithstanding these precautions, the tomb on the third day was found empty. The body was not there. That it could not be stolen away by the disciples, was evident from the precautions taken to prevent it, as well as from the circumstances of the disciples, who were then dispersed by fear. It must, therefore, have been raised by a miracle. And this the soldiers confessed. Early on the first day of the week, there was an earthquake; an angel descended in a glorious form, and in the presence of the guards, rolled away the stone, and sat upon it. The soldiers, affrighted at the vision, hastened into the city, and reported to the priests what they had seen. priests, convinced of the fact, but unwilling it should be believed, bribed the soldiers to report an inconsistent story, that the body was stolen away while they were asleep. After his resurrection, he repeatedly appeared to, and conversed with those, who having intimately known him before, could not be deceived in his person; and they uniformly testified to his resurrection, and persisted in their testimony to the death.

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This miracle is an incontestible evidence of the truth of the Christian religion; and particularly an evidence of the great doctrine of the resurrection of the body and a future life, and of the efficacy of Christ's 'blood to expiate the guilt of our sins.

The Apostle says, Christ was raised from the dead "by the working of God's mighty power." The Heathens "thought it a thing incredible, that God should raise the dead." They did not conceive it pos.

sible, that a body once dead should be again restored to life. But they erred, not knowing the power of God." To remove all doubts concerning the possibility of a resurrection, God has placed before us this plain, sensible fact; and if we believe, that Jesus died and rose again, we must believe that the same mighty power, which wrought in him, can also work in us to raise us from the dead. The same glorious Saviour, who taught the doctrine of the resurrection, has given a demonstration of it in his own resurrection, by which he became the first fruits of them who sleep.

We are begotten to a lively hope by the resurrection of Christ from the dead. Believers united to him are represented as being already raised up in him. To express the certainty of the event the Apostle says, "God hath quickened and raised us up with Christ."

II. The next step of Christ's exaltation is his ascension to heaven and session at God's right hand. "God hath set him at his own right hand in heavenly places."

After Jesus had risen from the grave, and shewed himself alive to his disciples by many infallible proofs, being seen of them forty days, and speaking to them of the things pertaining to the kingdom of God he repaired to Bethany, where he had commanded them to assemble; and there, in the presence of more than five hundred brethren, he visibly rose into the air, blessing them as he departed from them, and was received into a cloud; probably such a bright, resplendant cloud, as that which formerly rested on the tabernacle, and which appeared on the mount at the transfiguration; and on this cloud he ascended out of their sight into the glorious heavens, where, it is said "he sat down on the right hand of God."

By this phrase the scriptures often express Christ's state in the world above. As God is a Spirit, he can have neither right hand nor left. Bodily parts are aseribed to him figuratively, to denote those qualities,

which in us are exercised by the means of such corporeal members. As the hand is the chief instrument of exerting strength, it is applied to God to signify his mighty power. The right hand is among men the usual place of honor and respect; and therefore denotes, in our, text, superior dignity. Sitting, in the case before us, intends not any posture of body, but the things implied in that posture. The prophet describes a state of peace and security, by every man's sitting under his own vine. In allusion to this use of the metaphor, Christ is said to sit on God's right hand, to signify that he has ceased from his labors and sufferings, and entered into a state of repose and joy. Sitting also denotes continuance in the same place. Christ is therefore said to sit on God's right hand, to signify that the heavens have received him, until the time of the restitution or completion of all things. It farther imports authority and power; and is hence applied to Christ to express his dominion over the natural and moral world.

Christ is exalted to the right hand of God, not only as a ruler, but also as an intercessor. "He has entered into the holy place to appear in the presence of God for us." In the character of an advocate, he is described as being on God's right hand to signify his nearness to God, and the prevalence of his intercession. "Who is he that condemneth? It is Christ that died; yea rather, that is risen again; who is even at the right hand of God; who also maketh intercescion for us." But it is observable, that the scripture, when it speaks of Christ as interceding, or acting in behalf of believers, describes him, not as sitting, but as being, or standing on God's right hand, to signify his gracious attention to their exigencies and wants. Paul says, "He is at the right hand of God, making intercession." When Stephen called on Jesus to receive his spirit, he said, "I see the heavens opened, and the Son of man standing on the right hand of God.' VOL. III.

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John says, "In the midst of the throne and of the elders, there stood a Lamb, as it had been slain."

So wonderfully the scripture condescends to our manner of conceiving and speaking, that it may encourage our faith and hope. Sitting is a posture of dignity and repose: Standing is a posture of attention and earnestness. Christ is exhibited to us in the latter attitude, to signify how graciously he regards our necessities-how readily he affords us help in the time of need-how fervently he intercedes for us, when we draw near to God in his name. And he is said to be on God's right hand, to signify his power to grant us whatever our wants require, and his interest with the Father to obtain for us an answer to our humble requests. When faith beholds the divine Saviour in this powerful state, and in this interceding attitude, Will it not encourage us to prayer, animate us to duty, fortify us against fear, and comfort us in death? Let us seek the things which are above, where Christ sitteth on the right hand of God; and set our affections on things above, and not on things which are on the earth; for our life is hidden with Christ in God.

III. The Apostle farther instructs us, that "God has set Jesus Christ in heavenly places, far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under his feet." In like manner he describes Christ's glorified state, in his epistle to the Philippians. "Being found in fashion, as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and every tongue should confess, that he is Lord to the Glory of God the Father."

It is the doctrine of this Apostle, that Jesus Christ is" the image of the invisible God, the first born," i. e. the heir, or the Lord," of the whole creation; for by him all things were created in heaven and earth, whether they be thrones, or dominions, or principalities, or powers; and he is before all things, and by him all things consist." As the divine creator, he is naturally and essentially possessed of supreme domin- ion over all creatures. When he became flesh and dwelt among men, the Apostle says, "He made himself of no reputation; he took on him the form of a servant; he humbled himself, and was obedient to the death." In reward of this humiliation and obedience, he is highly exalted above all principality and power, and is made head over all things. Though his essential kingdom is coeternal with himself, yet there is a mediatorial kingdom, to which he was exalted in time and in consequence of his mediatorship. This kingdom had a beginning, and will have an end. It commenced with the covenant of grace; it was solemnly announced in its full extent, at the time of his ascension; and it will terminate at the final judgment, when he will deliver it up to the Father.

The Apostle describes this kingdom, as extending to all creatures in heaven, on earth, and under the earth. All the angels of God worship him; they are subject to his authority, devoted to his pleasure, and employed in his service. The government of the natural world is in his hands; he guides the wheels of Providence; he directs and overrules all events according to the scheme of the divine counsel. He is represented in the revelation, as receiving from the right hand of him who sits on the throne, the book which contains the decrees and purposes of Providence, and as breaking the seals, and opening the leaves of this book in their successive order. When he received the book, the whole consistory of saints and angels fell down before him, saying, "Thou art