That the apostles were proper, powerful, and successful witnesses of the resurrection of Christ. And I conceive all that is necessary, at least all that can conveniently be offered in a discourse of this nature, will fall within the proof of this single point.

It should however be previously observed, that the raising a person from the dead is a fact capable of being performed; as there is no impossibility, no contradiction in the nature of the thing, and as there is a Power in being able to effect it. It must be observed further, that the restoration of a dead person to life again is a matter capable of being attested; since as good evidence may be given, that the same person who died is alive again, as that he ever lived at all. Both these points may be easily proved, or are rather so evident, that they can scarce be proved by any thing plainer than themselves; and he who denies them does not so much want the faith of a Christian, as the reason of a man. Allowing then that the resurrection of a dead man is a matter possible to be performed, and capable of being attested, the way is open for us to examine the evidence brought for that of Jesus Christ. And that the apostles were proper and credible witnesses in this happy event, will soon appear, if we do but seriously attend to the known qualifications of witnesses in any case, viz. their own certainty of the fact, and their sincerity in reporting it to others. It therefore remains to be proved, that the apostles were certain of, and consequently not deceived in the point of Christ's resurrection; and likewise sincere in their relation of it, without any design to deceive us.

With reference to the first point, if the apostles were deceived as to the fact of Christ's resurrection,

it is either because our senses deceive us in all cases, or because there was something particular in this to occasion such a deception. He who can seriously maintain that our senses always deceive us, is not an adversary to dispute with in this place. He must first be convinced, by a chain of natural consequences, of the infinite perfections of our Creator; that he is not a malevolent or a capricious Being, who delights in the errors, or sports himself with the delusions of his creatures, but of infinite goodness and veracity; and that therefore he could never impart to us faculties, which should inevitably mislead us, and be the eternal sources of error and disorder. We then, who esteem ourselves the workmanship of a good and gracious God, may be fully assured that the senses he has given us may be credited. And if so, how could the witnesses of Christ's resurrection be deceived in it? They had sensible evidence, as good as can be desired; or supposing the fact real, as clear and incontestable as could be afforded; their ears, and eyes, and hands, convinced them that it was their Master. They saw and felt, they eat and drank with him; and a conversation continued for forty days must needs afford them full satisfaction, that it was the same person whom they had attended in his lifetime.

It must be remembered, as a very advantageous circumstance in their favour, that as they were far from expecting this event before it happened, so they were as slow and backward in believing it after. They treated the first news of it as idle tales, and looked upon the first appearances as mere illusions;

e Luke xxiv. 11.

they were terrified and affrighted, and supposed that they had seen a spirit. It cannot therefore be imagined, but that men, who had once entertained these suspicions, would take all possible care and precaution not to be finally imposed on. To this purpose they had all imaginable opportunities allowed them; their Master condescended with the greatest goodness to appeal to all their senses; Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. But while they yet believed not for joy, and wondered, rather than gave a calm dispassionate assent, at once to give them time to recollect themselves, and to shew the most undoubted signs of real life, he called for meat, and did eat before them. This conversation with them seems entirely to have removed all their scruples; only one of their number, being absent from the assembly, was still unbelieving. But his unbelief turned at last to the more confirmation of the faith, as he soon received such evidence and conviction as he was no longer able to resist. After this, we hear no more of their suspicions; they as little questioned the truth of his resurrection, as of any action of his life before he suffered; and had the same infallible proofs of his being then alive, as that he ever was alive at all. In short, their doubts were so entirely vanished, that their old hopes of temporal dominion began again to revive; and they seem to have expected, that he would immediately restore again the kingdom to Israels. In the height of these hopes they were again disconcerted by his ascension. The angel

d Luke xxiv. 37.

f Luke xxiv. 43.

e Luke xxiv. 39.

g Acts i. 6.

mildly reproves their surprise and astonishment upon this occasion; but as the nature of Christ's kingdom was one of the things which they were not yet able to bear, he adapts his discourse to their prepossessions, and tells them, that this same Jesus, which was taken up into heaven, should so come in like manner as they had seen him go into heaven. It is plain this discourse would leave them in full hopes of seeing him again; and perhaps they expected to see him shortly return with legions of angels, in order to assert his right to the throne of his father David. Lest they should be too forward in any attempts or reports of this kind, he himself had commanded them to tarry at Jerusalem in expectation of the promise he had made them, which they would doubtless interpret agreeably to their own preconceived opinions. Here therefore they continued in great suspense for the event, till the day of Pentecost was fully come, and then all was cleared up to them by the descent of the Holy Ghost.

Here now arises a distinct kind of evidence, in which it was not possible for them to be deceived. Their Master's promise of sending the Spirit of truth, who should guide them into all truth, was now effectually made good; in consequence whereof they immediately found and felt themselves very different men from what they were before. Their notions and their views were altered and exalted, and their minds supernaturally supplied with all that courage and conduct, that resolution and wisdom, which were necessary to plant a new religion. To this it must be added, that they found themselves

h Acts i. 11.

i John xvi. 7. 13.

enabled to speak all languages, and to work all miracles, even that of raising the dead. How then could they avoid being certain of their Lord's resurrection, when they were conscious to themselves of this witness, and of these effects of it? They had as it were an internal sensation, and intimate consciousness of it; and over and above that sensible evidence, (the certainty and sufficiency of which was never doubted, but by the wildest enthusiasts, or the most extravagant sceptics,) they had an intimate knowledge and feeling of this fact, and were assured that their Master was risen, by what was transacted in their own minds. Upon the whole then, the apostles could not be deceived as to the point of Christ's resurrection; they had better evidence for the reality of it than of any external object in nature, and were equally certain of it as of their own existence.

It may now therefore be justly suspected, that we shall be called upon to alter the state of the question, and to consider the apostles, not as persons who were themselves deceived, but as men who designed to deceive the world. But they who offer suggestions of this nature ought to tell us distinctly, what ends the apostles proposed to serve by this imposture, and what inducements could prevail with them to persist in it, in opposition to all the discouragements which they met with. Sensible persons are not apt to engage in affairs of moment without any views or designs at all; much less against all the motives in the world, against reason and interest, against honour and conscience, against their happiness here and hereafter. It will appear at first sight, that the love of fame, or an ambition to distinguish themselves as the founders of a new religion, will