thing 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 have been 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. 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 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 no loss of blood or strength when he is awake. Now to apply this to the present subject.

1

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 deteit? 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? 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 themselves? 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 under

take 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.

CHAPTER IV.

On the Evidence from Prophecy.

1. THE 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

was to come.

who consulted his oracles, dubious and hovering in what sense to understand them. God alone could instruct the prophets to foretell 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 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 inquire, 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. From hence he 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, St. Austin 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."

But above all, his death and passion (the substance of the Gospel) is most exquisitely drawn with the lines of his own blood. Daniel foretells the time, Dan. ix. 26. Zechariah, as if present at the execrable contract between Judas and the highpriests, tells us exactly the price of the treason, Zech. xi. 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 stood at the foot of the cross in the hour of his suffering, relates the manner of them, in the person of our crucified Redeemer, Psalm xxii. "They pierced my hands and my feet" then the disjointing of his parts by the torture, "I may tell all my bones: they look and stare upon me:" his hanging naked on the cross, "They part my garments among them, and cast lots upon my vesture:" the bitter draught they offered him, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink :" the blas