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tians. On the certainty of Christ's resurrection depend all hopes of our own. On this article, therefore, we shall be more large.

And, in the first place, what is there in it that need shock our reason? It was a wonderful event: but is not nature full of wonderful events? When we seriously weigh the matter, is it less strange, that a grain of corn thrown into the ground should die, and rise again with new vegetation, than that a human body, in the same circumstances, should assume new life? The commonness of the former makes it familiar to us, but not in any degree less unaccountable. Are we at all more acquainted with the manner in which grain germinates, than with the manner in which a body is raised from the dead? And is it not obviously striking, that the same power which can effect the one, may effect the other also?-But analogy, though it tend to convince, is no proof. Let us proceed then to matter of fact.

That the body was dead, and safely lodged in the tomb, and afterwards conveyed out of it, was agreed on, both by those who opposed, and by those who favoured the resurrection. In the circumstances of the latter fact, they differ widely.

The disciples tell their story-a very plain and simple one-that, scarce expecting the event, notwithstanding their master had himself foretold it, they were surprised with an account that the body was gone-that they found afterwards, to their great astonishment, that their master was again alive-that they had been several times with him; and appealed for the truth of what they said to great numbers, who, as well as themselves, had seen him after his resurrection.

The chief priests, on the other side, declared the whole to be a forgery; assert ing, that the plain matter of fact was, the disciples came by night, and stole the body away, while the soldiers slept.

Such a tale, unsupported by evidence, would be listened to in no court of justice. It has not even the air of probability. Can it be supposed, that the disciples, who had fled with terror when they might have rescued their master's life, would venture in the face of an armed guard, to carry off his dead body?-Or is it more probable, that they found the whole guard asleep; when we know, that the vigilance of cen

tinels is secured by the strictest discipline?

Besides, what advantage could arise from such an attempt? If they miscarried, it was certain ruin, both to them and their cause. If they succeeded, it is difficult to say what use they could make of their success. Unless they could have produced their dead body alive, the second error would be worse than the first. Their mas ter's prophecy of his own resurrection was an unhappy circumstance; yet still it was wrapped in a veil of obscurity. But if his disciples endeavoured to prove its completion, it was their business to look well to the event. A detection would be such a comment upon their master's text as would never be forgotten-When a cause depends on falsehood, every body knows, the less it is moved the better.

This was the case of the other side. Obscurity there was wanted. If the chief priests had any proof, why did they not produce it? Why were not the disciples taken up and examined upon the fact? They never absconded. Why were they not judicially tried? Why was not the trial made public? and why were not au thentic memorials of the fraud handed down to posterity; as authentic_memorials were of the fact, recorded at the very time and place, where it happened? Christianity never wanted enemies to propagate its disparagement.-But nothing of this kind was done. No proof was at tempted-except indeed the testimony of men asleep. The disciples were never questioned upon the fact; and the chief priests rested satisfied with spreading an inconsistent rumour among the people, impressed merely by their own autho rity.

Whatever records of heathen origin remain, evince the truth of the resurrection. One is very remarkable. Pontius Pilate sent the emperor Tiberius a relation of the death and resurrection of Christ; which were recorded at Rome, as usual, among other provincial matters. This intelli gence made so great an impression, it seems, upon the emperor, that he referred it to the senate, whether Jesus Christ of Judea should not be taken into the number of the Roman gods?-Our belief of this fact is chiefly founded upon the testimony of Justin Martyr, and Tertullian, two learned heathens, in the age succeeding Christ, who became Christians from this very evidence, among others, in favour of

Christi

Christianity. In their apologies*, still extant, one of which was made to the senate of Rome, the other to a Roman governor, they both appeal to these records of Pontius Pilate, as then generally known; which we cannot conceive such able apologists would have done, if no such records had ever existedt.

Having seen what was of old objected to the resurrection of Christ, it may be proper also to see the objections of modern disbelievers.

And, first, we have the stale objection, that nothing is more common among the propagators of every new religion, than to delude their ignorant proselytes with idle stories. What a variety of inconsistent tales did the votaries of heathenism believe! What absurdities are adopted into the Mahometan creed! To what strange facts do the vulgar papists give credit! And can we suppose better of the resurrection of Christ, than that it was one of those pious frauds, intended merely to impose upon the people, and advance the credit of the new sect?

This is just as easily said, as that his disciples stole him away, while the guard slept. Both are assertions without proof. Others have objected Christ's partial discovery of himself, after his resurrection. If he had boldly shewn himself to the chief priests; or publicly to all the people; we might have had a more rational foundation for our belief. But as he had only for his witnesses, upon this occasion, a few of his chosen companions, the thing has certainly a more secret appearance than might be wished.

This insinuation is founded upon a passage in the Acts of the Apostles, in which it is said, that "God shewed him openly, not to all the people, but unto witnesses chosen before of God." The question is, What is meant by witnesses chosen before of God? Certainly nothing more than persons expressly, and by particular designation, intended to be the witnesses of this event. Others might see him if they

pleased: but these were not the people, to whom God shewed him openly: this par ticular designation was confined to the "chosen witnesses."-And is there any thing more in this, than we see daily in all legal proceedings? Does not every body wish to have the fact, about which he is concerned, authenticated by indubitable records; or by living testimony, if it can be had? Do we not procure the hands of witnesses, appointed to this purpose, in all our deeds and writings? Let us not, however, answer the objection by an arbitrary explanation of the text; but let us compare this explanation with the matter of fact.

On the morning of the resurrection, the apostles, who ran to the sepulchre to make themselves acquainted with what they had heard, received a message from their mas ter, enjoining them to meet him in Galilee. It does not appear, that this message was conveyed with any secrecy; it is rather probable it was not; and that the disciples told it to as many as they met. The women, it is expressly said, told it "to the eleven, and all the rest." Who the rest were does not appear: but it is plain, from the sequel, that the thing was generally known; and that as many as chose either to satisfy their faith, or gratify their curiosity, repaired for that purpose to Galilee. And thus we find St. Peter making a distinction between the voluntary and the chosen witnesses-between those "who' had companied with the apostles all the time that the Lord Jesus went in and out among them, from his baptism till his ascension," and those who were ordained to be the witnesses of his resurrection‡.”

St. Paul goes farther, and in express words tells us, "that Christ was seen after his resurrection of above five hun dred brethren at once:" and it is probable, from the expression, " at once," that he was seen, at different times, by many more.

If then Christ thus appeared in Galilee to as many as chose to see him; or even

reason, that I Probable they But here the reader wishes

Just Mart. Apol. ad Anton. P.-Tertull. Apol. cap. 15. + The acts of Pilate, as they are called, are often treated with contempt; for no know. I never met with any thing against them of more authority than a sneer. certainly were; and a bare probability, when nothing opposes it, has its weight. probability is strengthened by no small degree of positive evidence; which, if the to see collected in one point of view, I refer him to the article of Christ's suffering under Pon tius Pilate," in Bishop Pearson's Exposition of the Creed,

Among other authorities, that of the learned commentator on Eusebius, is worth remarking; "Fuere genuina Pilati acta; ad quæ provocabant primi Christiani, tanquam ad certissima fidei

mgoumenta."

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if he appeared only to five hundred people, of whom St. Paul tells us the greatest part were still alive, when he wrote this epistle, there can surely be no reasonable cause of offence at his appearing, besides these, to a few of his chosen companions, who attended by express appointment, as persons designed to record the event.

In fact, if the same method be pursued in this inquiry, which is usual in all others, the evidence of these chosen companions is all that is necessary. Here are twelve men produced (in general three or four men are thought sufficient) on whose evidence the fact depends. Are they competent witnesses? Have they those marks about them which characterize men of integrity? Can they be challenged on any one ground of rational exception? If not, their evidence is as strictly legal, as full, and as satisfactory, as any reasonable man can require. But in this great cause, we see the evidence is carried still farther. Here are five hundred persons waiting without, ready to add their testimony, if any one should require it, to what has already been more than legally proved. So that the argument even addresses itself to that absurd distinction, which we often find in the cavils of infidelity, between rem certam, and rem certissimam.

Upon the whole, then, we may affirm boldly, that this great event of the resurrection of Christ is founded upon evidence equal to the importance of it. If we expect still more, our answer is upon record: "If ye believe not Moses and the prophets," God's ordinary means of salvation, "neither will ye be persuaded, though one rose from the dead." There must be bounds in all human evidence; and he who will believe nothing, unless he have every possible mode of proof, must be an infidel in almost every transaction of life. With such persons there is no reasoning. They who are not satisfied because Christ did not appear in open parade at Jerusalem; would farther have asked, if he had appeared in the manner they expected, why did he not appear to every nation upon earth? Or, perhaps, why he did not shew himself to every individual?

To these objections may be added a scruple, taken from a passage of Scripture, in which it is said, that "Christ should lie three days and three nights in

the heart of the earth :" whereas, in fact, he only lay two nights, one whole day, and a part of two others.

But no figure in speech is more common than that of putting a part for the whole. In the Hebrew language, perhaps this license is more admissible than in any other. A day and a night complete one whole day: and as our Saviour lay in the ground a part of every one of these three portions of time, he might be said, by an easy liberty of speech, to have lain the whole. Gilpin.

$155. Creed continued-Christ's Ascension-Belief in the Holy Ghost.

We believe farther, that Christ "ascended into heaven, and sitteth on the right hand of God."

Christ's ascension into heaven rests on the same kind of proof, as his resurrection. Both of them are events, which the apostles were " ordained to witness." But though their testimony in this case, as well as in the resurrection, is certainly the most legal, and authentic proof, and fully sufficient for any reasonable man; yet this does not exclude the voluntary testimony of others. It is evident that the apostles were not the sole eye-witnesses of this event for when St. Peter called together the first assembly of the church to choose a successor to Judas Iscariot, he tells them, they must necessarily choose one, out of those men who had been witnesses of all that Christ did, from his baptism, "till his ascension:" and we find, there were in that meeting an hundred and twenty persons*, thus qualified.

Be it however as it will, if this article should rest on a less formal proof, than the resurrection, it is of no great consequence: for if the resurrection be fully proved, nobody can well deny the ascension. If the testimony of the evangelists be allowed to prove the one; their word may be taken

to establish the other.

With regard to "the right hand of God," it is a scriptural expression used merely in conformity to our gross conceptions; and is not intended to imply any distinction of parts, but merely the idea of pre-eminence.

We believe farther, that "Christ shall come to judge the quick and the dead." This article contains the most serious

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truth that ever was revealed to mankind. In part it was an article of the heathen creed. To unenlightened nature it seemed probable, that, as we had reason given us for a guide, we should hereafter be accountable for its abuse: and the poets, who were the prophets of early days, and durst deliver those truths under the veil of fible, which the philosopher kept more to himself, give us many traits of the popular belief on this subject. But the gospel alone threw a full light upon this awful

truth.

In examining this great article, the curiosity of human nature, ever delighting to explore unbeaten regions, hath often been tempted, beyond its limits, into fruit less inquiries; scrutinizing the time of this event; and settling, with vain precision, the circumstances of it. All curicsity of this kind is idle at least, if not presumptuous. When the Almighty hath thrown a veil over any part of his dispensation, it is the folly of man to endeavour

to draw it aside.

Let us then leave all fruitless inquiries about this great event; and employ our thoughts chiefly upon such circumstances of it as most concerns us-Let us animate our hopes with the soothing reflection, that we have our sentence, in a manner, in our own power-that the same gracious gospel which directs our lives, shall direct the judgment we receive that the same gracious person shall be our judge, who died for our sins-and that his goodness, we are assured, will still operate towards us; and make the kindest allowances for all

our infirmities.

have restrained our appetites, and passions; and reduced them within the bounds of reason and religion? Or, whether we have given ourselves up to pleasure, gain, or ambition; and formed such attachments to this world, as fit us for nothing else; and leave us no hopes either of gaining, or of enjoying a better? It will be happy for us, if on all these heads of inquiry, we can answer without dismay.-Worldly distinctions, we know, will then be of no avail. The proudest of them will be then confounded. "Naked came we into the world; and naked must we return." We can carry nothing beyond the grave, but our virtues, and our vices.

But lest our hopes should be too buoyant, let us consider, on the other hand, what an awful detail against us will then appear.

all our

I shall conclude what hath been said on the last judgment with a collection of pas sages on this head from Scripture; where only our ideas of it can be obtained. And though most of these passages are figurative; yet as figures are intended to illustrate realities, and are indeed the only illustrations of which this subject is capable, we may take it for granted, that these figurative expressions are intended to convey a just idea of the truth.-With a view to make the more impression upon you, I shall place these passages in a regular series, though collected from various parts.

"The Lord himself shall descend from

heaven with his holy angels-The trumpet shall sound; and all that are in the grave shall hear his voice, and come forthThen shall he sit upon the throne of his glory; and all nations shall be gathered before him-the books shall be opened; and men shall be judged according to their works. They who have sinned without law, shall perish (that is, be judged) without law; and they who have sinned in the

The subject of that grand inquiry will be law, shall be judged by the law.-Unto transgressions of known duty-all whomsoever much is given, of him shall Our omissions of knowing better-our sebe much required.-Then shall he say to cret intentions-our indulged evil thoughts them on his right hand, Come, ye blessed, -the bad motives which often accompany inherit the kingdom prepared for you. plausible actions--and we are And to them on his left, Depart from me, told, even our idle words. ---“He that hath ye cursed, into everlasting fire, prepared be known, whether we have answered the the righteous shine forth in the presence of cars to hear, let him hear."-Then shall it for the devil and his angels. Then shall great ends of life?Whether we have their Father; while the wicked shall go made this world subservient to a better?- into everlasting punishment: there shall

Our most

Whether we have prepared ourselves for a be wailing and gnashing of teeth.-What

state of happiness in heaven, by endeavour- manner of persons ought we then to be in ing to communicate happiness to our fel- all holy conversation, and godliness? looklow-creatures upon earth? Whether we ing for, and hastening unto, the day of our

* See particularly the 6th Book of Virgil's En.

Lord;

Lord; when the Heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat.-Wherefore, beloved, seeing that we look for such things, let us be diligent, that we may be found of him in peace, without spot, and blameless; that each of us may receive that blessed sentence, "Well done, thou good and faithful servant: thou hast been faithful over a little, enter thou into the joy of thy Lord."

We believe, farther, in "the Holy Ghost," that is, we believe every thing which the Scriptures tell us of the Holy Spirit of God. We inquire not into the nature of its union with the Godhead. We take for it granted, that the Father, the Son, and the Holy Ghost, have some kind of union, and some kind of distinc tion; because both this union and this distinction are plainly pointed out in Scripture; but how they exist we inquire not; concluding here, as in other points of difficulty, that if a clearer information had been necessary, it would have been afforded. With regard to the operations of the Holy Spirit of God, (besides which, little more on this head is revealed) we believe, that it directed the apostles, and enabled them to propagate the gospel-and that it will assist all good men in the conscientious discharge of a pious life.

The Scripture doctrine with regard to the assistance we receive from the Holy Spirit of God (which is the most essential part of this article) is briefly this:

Our best endeavours are insufficient. We are unprofitable servants, after all; and cannot please God, unless sanctified, and assisted by the Holy Spirit. Hence the life of a good man hath been sometimes called a standing miracle; something beyond the common course of nature. To attain any degree of goodness, we must be supernaturally assisted.

At the same time we are assured of this assistance, if we strive to obtain it by fervent prayer, and a pious life. If we trust in ourselves, we shall fail. If we trust in God without doing all we can ourselves, we shall fail likewise. And if we continue obstinate in our perverseness, we may at length totally incapacitate ourselves from being the temples of the Holy Ghost.

And indeed what is there in all this, which common life does not daily illustrate? Is any thing more common, than for the intellect of one man to assist that of another? Is not the whole scheme of

education an infusion of knowledge and virtue not our own? Is it not evident too that nothing of this kind can be communicated without application on the part of the learner? Are not the efforts of the teacher in a manner necessarily proportioned to this application? If the learner becomes languid in his pursuits, are not the endeavours of the teacher of course discouraged? And will they not at length wholly fail, if it be found in the end they answer no purpose?-In a manner analogous to this, the Holy Spirit of God co-operates with the endeavours of man. Our endeavours are necessary to obtain God's assistance: and the more earnestly these endeavours are exerted, the measure of his grace will of course be greater. But on the other hand, if these endeavours languish, the assistance of Heaven will lessen in proportion; and if we behave with obstinate perverseness, it will by degrees wholly fail. It will not always strive with man; but will leave him a melancholy prey to his own vicious inclinations.

As to the manner in which this spiritual assistance is conveyed, we make no inquiry. We can as little comprehend it, as we can the action of our souls upon our bodies. We are sensible, that our souls do act upon our bodies; and it is a belief equally consonant to reason, that the divine influence may act upon our souls. The advocate for natural religion need not be reminded, that among the heathens a divine influence was a received opinion. The priests of every oracle were supposed to be inspired by their gods; and the heroes of antiquity were universally believed to act under the influence of a supernatural assistance; by which it was conceived they performed actions beyond human power.This shews, at least, that there is nothing in this doctrine repugnant to reason.

156.

Gilpin.

Creed continued-The Holy Catholic Church, &c.

We believe, further, in the "holy ca tholic church," and the "communion of saints"

"I believe in the holy catholic church," is certainly a very obscure expression to a Protestant; as it is very capable of a popish construction, implying our trust in the infallibility of the church; whereas we attribute_infallibility to no church upon earth. The most obvious sense, therefore,

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