substance but circumstances, their deposition is very credible. Now the apostles exactly agreed in their testimony, as appears by the several gospels, in which, although wrote in divers times and places, yet there is an admirable harmony not only as to the fact itself, but the least particularities.

(2.) The agreement of so many, proves it was no illusion that depended on fancy for its existence; for deceptions of the brain are not common to many at once as visible bodies are, but singular, because of the variety of fancies. If he had only appeared to some persons separately, carnal reason, which is ingenious to deceive itself, might object that it was only the effect of a distempered fancy, and no real object of sense. But after he had shown himself to some of the disciples apart, and that holy company was met together, uniting the several sparks, to encourage their hopes of his resurrection, he came to them all together, and for many days conversed with them. Now who can believe that so many should be obstructed with melancholy for so long time, so as constantly to remain under the power of a delusion? Besides, he afterwards appeared to "five hundred" at once: and how could such a number of different ages, sexes, temperaments be at the same time struck with the same imagination?

Add further, if a strong imagination had deceived them by melancholy, there would have been some discoveries of that humour in their actions. For it is impossible that the mind so indisposed, should for a long time act regularly. But in the whole course of their lives not the least extravagancy appears. Their zeal was tempered with prudence, their innocence was without folly, their conversation was becoming their great office. And of this we have unquestionable evidence: for otherwise so many persons of excellent wisdom had never been persuaded by them to embrace christianity; neither had their enemies so furiously persecuted them: for it is beyond belief that they had so far extinguished the sentiments of humanity, as to treat the apostles as the most guilty criminals, whom they knew to be distracted, and therefore worthy of compassion rather than hatred.

But if it be objected, that it might be a phantasm, or solid body formed according to the likeness of Christ, that abused the apostles, and after some time withdrew itself; the vanity of the objection is very apparent: for such an effect could not be without the operation of a spiritual cause. Now the good angels

cannot be guilty of falsehood, of which they had been in that representation: for he that appeared declared himself to be Jesus that suffered; neither would the evil use such an artifice. The old serpent was too wise to promote the belief of Christ's resurrection, which is the foundation of christianity: an institution most holy, that would destroy his altars, discredit his oracles, bring glory to God, and happiness to man, to both which he is eternally opposite. By all which it appears there was no deceit in the subject nor object.

They sealed it with their blood. This last proof confirms all the other. If a person of clear fame assert a thing, which he is ready to maintain with the loss of his life, there is no reason to doubt of the truth of his deposition. It is no wonder that Philostratus, a bold Grecian, to show his art, painted Apollonius Tyanæus as a demi-god, exempted from death, and clothed with immortality. But if he had been drawn from his study, where he dressed that idol of iniquity, to appear before the magistrates to give an account of the truth of his relation, he certainly would have renounced his pretended hero rather than have given his life for a lie. Now the apostles endured the most cruel death, to confirm the truth of their testimony. And what could possibly induce them to it, if they had not been certain of his resurrection? Could love to their dead master animate them to suffer for the honour of his name? This is inconceivable: for he promised that he would rise the third day, and ascend to heaven, and make them partakers of his glory: so that if he had lain in the rottenness of the grave, what charm, what stupidity was able to make them preserve so high a veneration for a deceiver? Nothing could remain in them but the memory and indignation of his imposture. Now if it be the dictate of natural reason, that the concurrent testimony of two or three credible persons, not weakened by any exception, is sufficient to decide any cause of the greatest moment, that respects life, honour and estate; how much more should the attestation of the apostles put this great truth beyond all doubt, since they parted with their lives, the most precious possession in this world, for it? and which is infinitely more, if deceivers, they would certainly be deprived of eternal life in the next? In short, since the creation, never was a testimony so clear and authentic, the divine providence so ordering the circumstances, that the evidence

should be above all suspicion. Neither did it ever happen, that any thing affirmed by so many, and such worthy persons, was ever suspected, much less found to be false. It is the most unreasonable stiffness not to yield an entire assent to it. For there would be no secure foundation of determining innumerable weighty cases, if we should doubt of things reported by the most credible circumspect persons, since we can be certified by our senses but of a few objects.

I shall only add, that the apostles did many and great miracles in the name of Christ, which was the strongest demonstration that he was raised to a glorious life. They were invested by the Spirit with the habits of various tongues. This kind of miracle was necessary for the universal preaching of the gospel: for how difficult and obstructive had it been to their work, if they must have returned to their infant-state, to learn the signification of foreign languages, to pronounce the words in their original sound, and the accents proper to their country? Therefore the Holy Spirit, according to the promise of Christ, descended upon them, and became their master, and in a moment impressed on their memories the forms of discoursing, and on their tongues the manner of expressing them. Wherever the doctrine of Jesus was preached, "God bare them witness both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will." When St. Peter passed through the streets, filled with persons diseased and half dead, he caused an universal resurrection, by touching them with his reviving shadow. They tamed serpents, and quenched the malignity of their poison; they commanded death to leave its prey, and life to return to its mansion that was not habitable for it. And that miraculous power continued in their successors so long as was requisite for the conviction of the world. Justin Martyr, Irenæus, Tertullian, Origen, Cyprian, mention divers miracles performed by christians in those times. Tertullian offers to the emperor, to whom he addressed his admirable apology, to compel the devils that possessed human bodies to confess themselves to be evil spirits, and thereby constrain the prince of darkness to enlighten his own slaves. And Cyprian assures the governor of Africa that he would force the devils to come out of the bodies they tormented, lamenting their ejection. Now we cannot imagine they would so far discredit their doctrine and reputation, as

to pretend to such a power without they had it. In short, to deny the miracles wrought by the primitive christians, were as great rashness, as to deny that Cæsar conquered Pompey, or that Titus succeeded Vespasian. For we have the concurrent testimony of the gravest and best men, of understanding and conscience, who were eye-witnesses, and which was not contradicted by those of the same age. Briefly, there are such clear characters of the divine hand to

render the gospel authentic, that to deny it to be true, is to make God a liar.

The conclusion is this, we see how reasonable it is to give an entire assent to the truth of christianity. The nature of the doctrine that is perfectly divine, declares its original. It is confirmed by supernatural testimonies. The doctrine distinguishes the miracles from all false wonders, the illusions of satan, and the miracles confirm the doctrine. What doubt can there be after the full deposition of the Spirit in raising Christ from the grave; in qualifying the apostles, who were rude and ignorant, with knowledge, zeal, courage, charity, and all the graces requisite for their great enterprise, and in converting the world by their ministry and miracles? If we believe not so clear a revelation, our infidelity is desperate. When our Saviour was upon the earth, the meanness and poverty of his appearance lessened their crime, who did not acknowledge and honour him in the disguise of a servant: therefore they were capable of favour. Many of his bloody persecutors were converted and saved by the preaching of the apostles. But since the Holy Ghost hath convinced the world by so strong a light of sin, righteousness and judgment, viz. that Jesus, whom the Jews most unworthily crucified, was the Son of God; that in dying, he purchased the pardon of sin; since he is risen and received to glory, "that all power in heaven and earth is given to him," the effect of which is most visible for spiritual wickednesses trembled at his name, were expelled from their dominions, and sent to their old prison to suffer the chains and flames due to them to refuse his testimony, is a degree of obstinacy not far distant from the malice of the devils, and puts men without the reserves of pardoning mercy. And it is not a slight, superficial belief of this great truth that is sufficient, but that which is powerful in making us universally obedient to our glorified Redeemer, who will distribute crowns to all his faithful servants. We cannot truly believe

his resurrection without believing his doctrine, nor believe his doctrine without unfeigned desires after the eternal felicity it promises, nor desire that felicity without a sincere compliance to his commands in order to the obtaining it. In short, it is infidelity approaching madness, not to believe the truth of the gospel; but it is madness of an higher kind and more prodigious, to pretend to believe it, and yet to live in disobedience to its precepts, in contempt of its promises and threatenings, as if it were a mere fable.

CHAP. XXIII.

The honour of God's truth with

spect to the legal threatening, was preserved in the death of Christ, The divine truth with respect to the promises and types of Christ under the law, was justified in his coming, and the accomplishment of our redemption by him. Some special predictions considered that respect the time of his coming. The particular circumstances that respect the Messiah, are verified in Jesus Christ, The consequences of the Messiah's coming, foretold by the prophets, are all come to pass. The types of the law are complete in Christ. A particular consideration of manna, the rock, and the brazen serpent, as they referred to him. The paschal lamb considered. A short parallel between Melchizedec and Christ. The divinity of the gospel proved, by comparing the ancient figures with the present truth, and predictions with the events. The happiness of christians above the Jews, in the clear revelation of our Saviour to them. From the accomplishment of prophecies concerning the first coming of Christ, our faith should be confirmed in the promise of his second.

THE original law given to man in paradise had a severe penalty annexed, that upon the first breach of it he should die. The end of the threatening was to preserve in him a constant reverence of the command. After his disobedience, the honour of the divine truth was concerned as to the inflicting the punish