oppofition which they met with, instead Jeffening, increafed theirnumbers. There is therefore, as good evidence of the exiftence of the chriftian religion, as of any fact or event of equal antiquity.. There is evidence that it began in the reign of Tiberius; and there is no evidence that it began fooner. Thus far the Roman and Chriftian hiftories-agree.

The books which are handed

down to us as the wirtings of the first difciples of Jefus Chrift, bear as evident marks of genuine antiquity as the books: of Tacitus, Suetonius, Pliny and other Roman hiftorians of the fame age. They give the chronology of the events which they relate; they tell us in whofe reign they happened, and who were Governours of the Roman Provinces, and they are found to agree in thefe circumstances with contemporary writers, as far at leaft, as those writers agree with each other.

3. If the evangelical hiftorians have teftified things which no other hiftorians have teftified, it was becaufe no other

historians had the fame opportunities and advantages to examine and be convinced of fuch facts. That fuch facts and events are poffible, no one who believes the wisdom and powerof God can doubt; and if they were real, and were tranfacted in fuch an age and fuch a part of the world as they are faid to have been, by what other, what better evidence could they have been fupported than the teftimony of perfons who were themfelves eye-witneffes of them ? If then, we give © any credit to ancient history; if we believe any facts or events of equal antiquity with the death and refurrection of Jefus Christ, how can we reject the evi1 ̈dence of these great and important facts without being chargeable with inconfiftency and folly ER

*The fame thing may be faid refpec ting the gospel, which Mofes faid concerning the law; Set your hearts to all the words which I teftify to you, for it is not a vain thing, it is your life." Our eternal life depends on the truth of the gospel of Jefus Chrift, of which the

grand decifive proof is, his refurrection from the dead. If Jefus be not rifen from the dead, then we have no other affurance of immortality than Socrates or Cicero had, whofe beft expectations were founded on conjecture and probability; and whofe hope extended no farther than to the future existence of the foul, in a state of feparation from the body, of which they had but vague and indiftinct conceptions. But, if Jefus be rifen, then " immortality is brought to light," we have a clear and definite idea of it, and a well grounded hope of its certainty in God's due time. To prepare us for the enjoyment of this bleffednefs, we must believe in this faviour, and our hearts and lives must be conformed to his precepts and example. Though we have not feen him, yet we may love him and follow him; and we fhall then partake of that bleffing, which he has pronounced on them" who have not feen and yet have believed."

Differtation VIIL

ON THE CONSEQUENCES OF THE RESURREC TION OF JESUS CHRIST, AND THE TRUTHS DEDUCIBLE FROM THE CERTAINTY

THAT EVENT.

OF

JESUS Chrift appealed to his refurrection as the decifive proof of his divine miffion and his apoftles followed his example. They were fo fure of the truth of this fact and fo fully perfuaded of its importance, that they fcrupled not to rifque the whole credit of their religion upon it. They believed it, on the best evidence; they exhibited that evidence to others; they required the belief of this extraordinary fact as a neceffary term of discipleship; and, they had such a view of the connection between this and the other doctrines of chriftianity, that they fcrupled not to allow, that if this were false, all the reft was not worthy of regard. If Christ be not rifen,

(faid Paul*) then is our preaching vain and your faith alfo is vain." Thefe words fairly imply that if the doctrine of the refurrection of Christ be true, then the preaching of the gofpel and the faith of christians are of the highest importance, connected with and conducive to our eternal falvation.

Having flated and vindicated the evidence of this illuftrious fact, let us attend to the confequences which follow from it.

I. If the doctrine of the refurrection of Jefus Chrift be true, then he was the promised Meffiah, the Saviour of the world.

In the fame books which contain the evidence of his refurrection, we have many of his difcourfes, in fome of which he declared in the most folemn manner, that his doctrine was not his own, but his who fent him; that he fpake to the world thofe things which he had heard of the father; that as the father had taught him fo he fpake; and in his laft