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miracle is a work that exceeds all the known powers of nature. It is true we do not know what secret virtues there may be in plants and minerals, but we can be assured, that mere words can possess no innate efficiency to cure diseases or to raise the dead. It is also true, that the imagination has often a great effect in a dangerous illness; but it is certain that a dead man can have no such imagination. When, therefore, miracles are performed which we thus plainly see to be beyond the reach of fancy, as well as above the powers of nature, they may be considered as infallible proofs of an inspired authority. And such were the miracles of our Saviour and his Apostles; performed, too, before numbers both of friends and enemies. Since, then, the truth of these never was doubted, it is evident that no rational exception could be made to them.

If it be pretended that these wonderful effects were produced by the power of an evil spirit, it may be answered, this objection acknowledges both the truth of the relation and the fact being supernatural. But besides, though it be true that evil spirits may have such a power, still no evil spirit would perform a miracle for the purpose of advancing an authority opposed to his own, and even of overthrowing his own power. For," the kingdom of Satan could not stand, if he were thus divided against himself."

(Matt. xii. 25.) This is the argument of our Saviour, and it is quite unanswerable.

Further, the doctrine which they preached leads to the same conclusion. Its rules of morality were pure and good, they tended to make men merciful and charitable, and fixed their actions on the noblest motives. The worship of God, too, was pure and simple, free from absurd costliness as well as idolatrous rites, and had in it all the characters becoming the purity of the Divine mind. Such a religion could not be the production of fraud or delusion.

(4.) These facts were admitted by persons prejudiced against them; which can only be accounted for by their truth. The Jews were prejudiced both against the person and the doctrine of Christ. The one contradicted their expectation of a conquering Messiah, and the other superseded the law to which they were so much attached, and admitted the Gentiles into a share of their privileges. The philosophers, on the other hand, despised inspiration and ridiculed all miraculous interference, while the vulgar Gentiles loved pomp and show in their religious rites. Thus was Christianity opposed to the prejudices of all men, still it overcame those prejudices, by the naked force of truth.

a

See Paley's Evidences, p. 2. c. 9, and Jortin's Disc. on the Christian Religion, p. 91.

2. The Gospel history is genuine.

For the universal reception of it precluded the possibility of its being corrupted. In the first century these writings were in all men's hands, and were copied out freely by every one that desired it. Within a hundred years after this, we learn from Justin Martyr, Irenæus, Clemens Romanus, Ignatius and Polycarp, that their authority was early received and submitted to; that they began soon to be read at the religious meetings of the Christians, and were esteemed as a most sacred trust by the Churches with which they were lodged. Under these circumstances, it would have been impossible to introduce any material alterations or corruptions into the text, when it was so carefully and so universally guarded against any such variation.

2d. We proposed to consider the arguments which prove the truth of the Gospel narration, with respect to the resurrection and ascension.

For the Apostles who attested them are competent witnesses, since they were neither deceived themselves, nor intended to deceive others.

1. They were not deceived themselves.

(1.) With respect to the resurrection, the numbers who saw it preclude the possibility of so general a delusion. The Apostles saw Christ fre

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. * 'The testimony of these writers may be found in Dr. Lardner's Works, v. 2. pp. 119, 153, 87, and 270, and v. 11. p. 224.

quently after he had risen from the dead; they heard him speak and argue with them; so that they felt their hearts burn within them, while he opened to them the Scriptures, even before they were aware it was with him they were conversing. And on one occasion they met him together with a company of five hundred persons. It is impossible so great a multitude could have concurred in the same delusion.

(2.) The fact was opposed to their own previous impressions. They did not at first expect his resurrection, and even refused to believe those who reported he had risen. They made all due inquiry, and some of them went beyond all reasonable bounds in their doubting. These circumstances show they were not inclined to credulity or enthusiasm."

2. They did not intend to deceive others."

(1.) They had no temptations to contrive such an imposture. When men engage in endeavouring to put an imposition on the world, they generally have in view, either the aggrandizement of themselves and their families or the acquirement of renown. On the contrary, we have

a He was seen at least on nine different occasions after his resurrection; by some this number has been extended to eleven. Compare Matt. xxviii. 9, 16. Mark xvi. 12, 14. John, xx. 26, and xxi. 1. and 1 Cor. xv. 5, et seq.

b See Graves' Essay on the Character of the Apostles, p. 35. See Paley's Works, v. 3. o. 8. p. 89. Ed. Lond. 1821.

seen that the early Christians, far from gaining emolument by their religion, were always exposed to violent sufferings in consequence of it.

(2.) The particular circumstances of the case show the impossibility of any such fraud. Great numbers had been engaged in compassing our Saviour's death; both the Sanhedrim and the people, who were therefore called upon to examine the event. He was buried in a new sepulchre, to which there could be no secret passage; a watch was set; the moon was at the full, and great crowds being then in Jerusalem, it is natural to suppose many were walking in the the fields at various hours of the night. In order to any imposture, therefore, it was necessary to overpower the guard; to effect this, too, without the least alarm, to dispose of Christ's body in some new tomb, where it would not be searched for, as the wounds inflicted on it would, if found, at once discover its identity. Such an attempt at least required union and mutual confidence in those who undertook it. The disciples, on the contrary, could not feel that confidence. One of their number had just betrayed Christ; another had denied him, and all had forsaken him. Yet these persons are supposed suddenly to become so united, as to venture on the most daring thing that ever was undertaken by men, when not a circumstance could be found out to

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