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It was not in Jerusalem only, but in all the land of Judea. That this general darkness was not natural, is apparent: for our Saviour suffered at the time of the Jewish passover, when the moon was at full. But natural eclipses of the sun, as all know, happen at the time of new moon.

This remarkable darkness must have been very awful and affecting, reaching all over the land of Israel where Christ had preached, and wrought many miracles. It continued three hours, and manifestly denoted the divine displeasure against the Jewish people for an action in which they and their rulers were guilty. Indeed, the main body of the nation was now assembled at Jerusalem, where Jesus suffered; and they could not but know for whose sake this darkness happened. However, that it might be the more observable, it was universal, over all the land of Judea, and for three hours; which was a remarkable testimony to the innocence and the dignity of the Lord Jesus.

III. The next extraordinary thing is the rending the veil of the temple.

At the fifty-first verse of this chapter: "And behold the veil of the temple was rent in two from the top to the bottom." So likewise Mark xv. 38, "And the veil of the temple was rent from the top to the bottom." And Luke xxiii. 45," And the sun was darkened. And the veil of the temple was rent in the midst."

There were two veils at the temple; one at the entrance into the holy place; the other between the holy place, or the sanctuary, and the most holy, or the holy of holies, called the inner veil, and the second veil, in the epistle to the Hebrews, ch. ix. 3. It is particularly described, Exod. xxvi. 31-33; that is the veil here intended. It was of the strongest contexture, as well as of the richest materials, and the finest workmanship.

It has been thought by some, that the high priest might now, at this very time, be present in the temple, performing the solemn act of burning incense before the veil. There can be no doubt that many of the Jewish priests saw the veil after it was rent, and they must have been as fully convinced of the reality of this extraordinary event, as if they had been present when it happened.

It has been supposed by some, that this rending of the veil denoted and foresignified the sudden destruction of the temple, and the speedy abolition of the rites of the Mosaic law. But without relying too much upon any conjectural speculations, it may be reckoned certain, that it must have greatly surprised the Jewish priests, who entered into the

holy place; and it gave ground to believe that the Divine Being was displeased with the Jewish nation. And upon a little reflection and consideration they might know the reason of the divine displeasure.

IV. At the same time there was an earthquake at Jerusalem, but especially at mount Calvary, where our Lord was crucified.

So this is expressed by St. Matthew very briefly, yet fully, ver. 51: "And the earth did quake, and the rocks were rent." How this extraordinary event was then understood, and how it ought to be still understood by us, appears from what is added at ver. 54," Now when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God."

V. The fifth and last particular, is that in the text which may be reckoned a difficult portion of scripture, and the more so for being singular, without any parallel place. The words in connection are these, ver. 50-53: "Jesus, when he had cried with a loud voice, yielded up the ghost. And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent; and the graves," or tombs, "were opened; and many bodies of saints, which slept, arose, and came out of the graves after his resurrection, and went into the holy city (meaning Jerusalem, so called, Matt. iv. 5. comp. Luke iv. 9,) and appeared unto many."

Here it will be proper to consider several queries. 1. The place where this resurrection happened. 2. Who were raised. 3. The time when they were raised. 4. To whom they appeared. 5. Whether they soon after ascended up to heaven, or died again. 6. The truth of this history. 7. The use of this extraordinary event.

First, The place of this resurrection. Some have thought it might be done in several parts of Judea. But, upon due consideration, I believe it will be reckoned more probable, that the tombs here spoken of were near to Jerusalem, the holy city, into which these saints went soon after their resurrection. There was an earthquake at mount Calvary, where our Lord was crucified. There the rocks were rent. And by that concussion the doors of many tombs upon that mount and near it were thrown open.

It is well known to have been the custom of the ancients to bury without the walls of their cities. Here, upon mount Calvary, and near it, were many tombs; it being a rock, it was a suitable place. We perceive as much from the evan

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gelists; Matt. xxvii. 58-60," Joseph, a rich man of Arimathea, begged of Pilate the body of Jesus-and laid it in his own new tomb, which he had hewn out in the rock." John xix. 41, " Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, wherein was never man laid. There laid they Jesus." Compare Mark xv. 43-46; and Luke xxiii. 50-53. So eminent a person as Joseph of Arimathea had a sepulchre in this place. It may be inferred, that there were other tombs there, and some of persons of distinction. Out of those tombs, now opened, came the bodies of the saints here mentioned.

Secondly, Who were now raised? Some have imagined that the persons here intended were the most eminent patriarchs and prophets of the Old Testament; but that opinion is without foundation. The tombs now opened, and out of which these saints came, as has been already argued, were near Jerusalem. But the patriarchs and ancient prophets could not be all interred in this place, or near it; nor could they at this time have any known tombs remaining. And there is an argument insisted on by St. Peter, after our Lord's ascension, which may be reckoned to overthrow this supposition. Having largely cited the sixteenth psalm, he says to the company then present at Jerusalem: "Men and brethren, let me freely speak unto you concerning the patriarch David; that he is both dead and buried, and his sepulchre is with us unto this day," Acts iii. 25-31. But if any of the ancient patriarchs had been now raised, in order to be assumed up to heaven, it might be reasonable to think that David would have been one of them.

Without offering any more arguments against that opinion, we may reckon it to be more probable, that the saints now raised up were good men, who had died lately, a few years, or rather perhaps not many weeks or days before, who upon going into Jerusalem would be well known to their friends still living. The miracle is more evident in the resurrection of such than of any others who had been dead and buried long ago, so as to be known by face to none then living on this earth.

The evangelist calls them saints; which word in the New Testament often denotes disciples of Jesus, who believed in him as the Christ. Acts ix. 13, " Then Ananias answered, Lord, I have heard by many of this man, how much evil he has done to thy saints at Jerusalem." Compare xxvi. 10, and ch. ix. 32, "And it came to pass, as Peter passed through all quarters, he came down also to the saints which

dwelt at Lydda." And see there ver. 41, and Rom. xv. 25, 26, and 2 Cor. i. 1; and other places. It is very likely therefore that the persons here intended by St. Matthew are disciples, or believers in Jesus, who had died not long ago.

Thirdly, We are to consider the time when these saints were raised. Were they raised when our Saviour expired? or, were they not restored to life until after his resurrection? The words of the evangelist are: "And the graves were opened, and many bodies of saints which slept arose and came out of the graves after his resurrection." They did not come out of their graves till after Christ's resurrection; consequently I think they were not restored to life before he had risen. When our Lord expired, the rocks were rent by the earthquake, and the doors of the tombs were shaken and loosed and flew open. Nevertheless the bodies of these persons still rested there. We are therefore led to think, that when Christ arose from the dead, or soon after, these saints were restored to life; and then they came out of their tombs and went to Jerusalem early in the morning of the first day of the week.

Fourthly, To whom did they appear?

The text says, to many. We have already argued, that the saints, now raised, were persons who had not been long dead. It is likely, that they first went to their friends and acquaintance. To them they appeared; to them they were manifested to be the same persons, whom they knew to have lately died. They were known to them by their shape, their features, their discourse, their action. Thus they were known to their friends and relatives at their return to them. They therefore, who had been before acquainted with them, and knew that they had been dead and buried, were now fully persuaded, that they had been raised from the dead. When these had been satisfied about their resurrection, they might be seen also by others, who, upon serious inquiries, were likewise persuaded of the wonderful work which God had wrought upon them.

Fifthly, What became of the persons, who were now raised? Were they soon after this assumed up to heaven? or did they die after their resurrection?

I answer, that there is no account of their ascending, or being assumed up to heaven. Which is so important a thing, that I think it could not have been omitted, if it had been done. It is more probable therefore, that they died afterwards, as Lazarus did; whom our Lord, in a very signal manner, called forth out of his grave after he had been dead four days. They behaved here among their friends and

acquaintance with great modesty and humility; showing little relish of the delights and entertainments of this life. Having been for a while examples of undissembled piety in this world, God gave them a comfortable and placid exit out of it.

In the sixth place, let us observe the truth of this his

tory.

Its being related Each one of the himself, not men

There can be no reason to doubt of it. by one evangelist only, is no objection. evangelists has some things peculiar to tioned by any of the rest. Nor is that at all strange, considering the copiousness of the subject. St. John, who had seen and read the first three evangelists, before he wrote, has confirmed their histories, and has also added divers things omitted by them. And yet he assures us, that there were still" many other signs" done by Jesus, John xx. 30, and that they were too numerous to be all written, and that those recorded are sufficient.

However, some judicious commentators have been of opinion, that this very resurrection is intended, and foretold by our Lord, in those words, recorded in John v. 25, "Verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." And indeed our Lord does afterwards speak of the general resurrection, as a distinct thing from what is there mentioned. For he says, at ver. 28, 29: "Marvel not at this. For the hour is coming, when all that are in their graves shall hear his voice, and come forth." Seventhly, and lastly, we are to observe the uses of this miracle.

Doubtless, it was of advantage to some; though the resurrection of these persons, like that of Lazarus, might be without effect to others. But to their pious relatives, and divers others, who were serious and attentive, their return to life was matter of great joy, and an additional confirmation of their faith now, and all their days. They were hereby confirmed in the persuasion, that Jesus was the Christ, and in the belief of all the truths of his religion. And they were strengthened and animated for the trials and difficulties, which they might meet with in the profession of his name. Of such use was the resurrection of these persons to those who attended to it, as well as other miracles of Jesus, and the extraordinary appearances in his favour.

We will now make some reflections, suited to this argu

ment.

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