gree, without having all the others; so it is evident they were adorned with all moral virtues. For their lives were above the least reproach and charge of their implacable enemies: so that they were fain to make express laws against their profession, to render them guilty in appearance. Besides, the circumstances of their testimony make it very valuable.

1. It was not built on the report of others. Mere hear-say is very deceitful, and often like a contagion passes from ear to ear, and blasts the reputation of the innocent with easy and credulous persons. But a testimony from sight makes impression on the belief of wise considering men. Now we have undoubted assu→ rance of Christ's resurrection from the clear and concurrent de-. position of their senses: "What we heard, and what we have seen with our eyes, and what we have handled of the word of life,” saith the apostle John.

2. The uniformity of their testimony renders it convincing. If any material contradiction be between witnesses, it is an infallible mark of their forgery. But the apostles agreed not only in the substance, but in the particularity of the fact. In vain Porphiry and Julian racked their wits to find some contrariety in their relations. An impartial inquirer must acknowledge all their objections to be mere cavils, and effects of malice.

3. There were no motives to corrupt them. For the human will is naturally moved either by attraction of some good, or aversion from some evil. A fiction is not maintained for pure love of itself, but with respect to either of those objects whether real or in appearance. The Roman histories report that Julius Proculus solemnly swore that he saw Romulus ascend to heaven: but the motive of his imposture is visible; for it was to prevent a great disorder among the people. But it is very evident that nothing desirable in the world had the least influence upon the apostles. Nay on the contrary, whatever was terrible to nature, discouraged them. They suffered all temporal evils, even death itself, for this testimony. And this last proof confirms all the others; they are called martyrs by way of excellency, who have sealed the truth with their blood. Now what can be added to give us full and entire faith in their testimony? In great and difficult cases, suspected persons are put to torture for the discovery of truth, The apostles were tried by the sharpest sufferings, yet declared

the resurrection of their divine master with unfainting perseverance. What shadow of doubt can remain after such clear evidence of their sincerity? Let sober reason judge: whether the matter is capable of proof more strong and convincing? If it be said they were deceived with an illusion, either being distempered or in a dream; both the pretences are most absurd and incredible. For the operations of the external senses may be infallibly discerned by their proper characters from those of the imaginations. Indeed, if the mind be in disorder, either from some more fixed and tenacious cause, or from sleep, the influences of reason are suspended, or only some faint rays appear, and are suddenly extinguished, so that it can make no true judgment of things. In this state, the imagination draws all the vigour of the soul to itself, and the phantasms are made so bright by the heat of the spirits in the brain, that those painted scenes seem to be as real as the substantial objects, we see, hear and touch. But sound reason can reflect upon itself, and extend its view to the operations of all the other faculties, and observe the just and certain difference between chimeras in the imagination, and things really existent. It comprehends distinctly and with assurance, that it is not disturbed, and that the internal and external senses are disposed for their regular operations. It considers that the pageants of fancy moving in a dream vanish in a moment upon waking. But real effects perceived by the senses in their full exercise are more constant and durable. One may be wounded in a dream, yet feel not loss of blood or strength when he is awake. But the wounds received in a combat are sometimes rebellious against the most potent remedies. Now to apply this to the present subject.

Is it in the least degree probable that a vain shadow in a dream should make an indelible impression on the memories of the apostles, and their waking thoughts should not discover the deceit? Nay that it should inspire them with invincible courage to assert that Christ was truly risen? Or who can with the least colour of reason accuse the apostles of simplicity or any disorder of mind, when such an equal, uniform, and strong light shines in all their writings? Whereas the discourses of fools or distracted persons are unshaped abortions of the mind, beginnings without a regular progress, or if there be any coherence it is short, and

always attended with some notable extravagance. Besides, the constant order of their lives and actions was a certain proof of the composedness and wisdom of their minds.

To sum up briefly what is convincing that the apostles were sincere and certain in their testimony. How could they be deceived when they saw him do miracles, or by his power did the like? Did they all dream in a night, that they saw him appear after his resurrection? What could impress on them such a strong belief of that, of which the senses were the proper judges? Or could they conspire to invent such a falsehood, and so easily to be convinced, with the least rational hope that the world should believe them? How was it likely, considering the variable humours of men, but that some of themselves either by violent fears, or attractive hopes, should be prevailed on to discover the fiction, and leave their party? What could inspire them with such a false security, to despise the greatest dangers, and such a foolish presumption, to undertake the greatest difficulties? How could they expect to induce the world to believe in and worship one ignominiously put to death? After such a convincing evidence, what can reason, nay suspicion object with any colour to weaken their testimony? The motives of credibility are so strong that we may be as truly satisfied of the reality of the things related by the apostles, as if we had been spectators of them ourselves.

CHAP. IV.

The accomplishment of prophecies concerning the Messiah, in Jesus of Nazareth, is an unanswerable proof that be was sent from God to redeem the world. The circumstances of his birth, the actions of his life, his sufferings and death clearly foretold. The irreparable destruction of the state of the Jews was foretold as the just punishment for their rejecting of the Messiah. That terrible event is a continual proof that Jesus Christ was what he declared himself to be, the Son of God. The converting of the Gentile world to the knowledge and service of the true God by the Messiah was foretold in the scriptures; and is visibly fulfilled. The accomplishment of this prophecy by the most unlikely means, against the strongest opposition, is manifestly the effect of divine power, and is sufficient to convince the Jewish and heathen infidelity of the truth of christianity.

THE

HE accomplishment of prophecies concerning the Messiah, his coming into the world, the work he should do, his sufferings, and the consequences of them, afford undeniable proof that Jesus of Nazareth came from God for our salvation. Prescience of things to come, and independent on the settled course and order of natural causes, is an incommunicable prerogative of God. His eye only can pierce the thick veil of futurity. He has an open unconfined prospect of all things that were, are, and shall be. Such perfection of knowledge transcends angelical minds. It is more easy for the devil by an adventurous imitation to counterfeit miracles, than to give a clear and distinct prediction of things to come that depend on free agents. From hence it was that he gave responsals ambiguously, to conceal his ignorance of future events, and left those who consulted his oracles dubious and hovering in what sense to understand them. God alone could instruct the prophets to foretel things at such a distance, especially considering some of them are supernatural, and others contingent from the wavering of second causes. Now the several prophecies of Jesus Christ if united together, make such an entire description of him, that they seem rather historical narratives of what is past, than predictions of what was to come. According to the prophecies, he was born of a virgin, a branch of the almost extinguished family of David, born in Bethlehem, ushered in by a forerunner, meek, lowly, just, and a worker of miracles.

Therefore when John the Baptist sent some of his disciples to iuquire whether he was the Messiah that should come, our Saviour gave no direct answer in words, but referred them to his works, that gave a full and real testimony concerning him, "Go tell John the things which ye do hear and see; the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached to them:" that comparing his miraculous operations for the recovery of human bodies, with the prophecies, there being a perfect agreement between them, and both undoubtedly from God, they might by that clear and certain character acknowledge him to be the promised Messiah. It is an observation of St. Austin, *that the Son of God foreseeing the perverse interpretations that his enemies would make use of to darken the lustre of his miracles, accusing him as a solemn magician that wrought by the force of enchantment, that such a false persuasion might not prevail, sent the prophets before his coming into the world. hence the saint argues to repress those impious calumnies: if by magical arts he did such wonders as to conciliate divine honour to him even since his death, was he a magician before he was born? And did he know the succession of all things in his life before he lived, that by an impossible miracle he predicted them to Moses, David, Isaiah, Daniel, and others? Having thus argued, the saint turns himself to those infidels, as Christ, to the "pharisees, looking round about on them with anger, being grieved for the hardness of their hearts," and said, O dead wretch, hear the prophets.

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But above all, his death and passion (the substance of the gospel) is most exquisitely drawn with the lines of his own blood. Daniel foretels the time; Dan. 9. 26. Zachary as if present at the execrable contract between Judas and the high-priests, tells us exactly the price of the treason, Zech. 11. 12. and then as if transported to Calvary, he saw his side opened with the spear, and notes it in these words, "they shall look on him whom they have pierced." David, as if he had stood at the foot of the cross in the hour of his

* Prævidens dominus Jesus impios quosdam futuros, qui miraculis ejus ca lumnientur, magicis artibus tribuendo, prophetas ante præmisit. Numquid si magus erat, & magicis artibus fecit, ut coleretur & mortuus, magus erat antequam natus ? › O homo mortue & vermiscendo calumniose, prophetas audi, prophetas lege. Tract in Joan..