in endeavouring to fave the stubborn Jews, that the ben does for the faving her young, then no means of conviction could have been withheld from them. Befides, these declarations, viz. that no fign fhould be given to that generation, are abundantly contradicted in the hiftories of Chrift's life and miniftry; where we have an account of the many figns that were given to that generation, both before and after thofe declarations were made; and these having been given in vain, gave occafion for thofe woes, which were pronounced on Chorazin, Bethfaida, and Capernaum. And when it was told Christ, that Herod would kill him; he said, go ye, and tell that Fox, behold I caft out Devils, and I do cures to-day, and to-morrow, and the third day I fhall be perfected, Luke xiii. 31, 32. So that the aforefaid declaration, and feemingly hasty refolution, that no fign should be given to that wicked and adulterous generation, but that of Jonas the Prophet, was not only contrary to the very end and purpose of Chrift's coming into the world, but also contrary to plain fact; and therefore, furely, could not come from the mouth of the compaffionate Saviour of mankind. Again, in the above declarations

there

there is a prediction and promise, viz. that the fign of the Prophet Jonas Should be given to that generation, by which fign is understood the refurrection of Christ; but then, this prediction was not fulfilled, nor this promise made good; for tho' Chrift did rife from the dead, yet he did not publickly appear and fhew himfelf to that generation, and therefore, his refurrection could not be a figntothem. From what I have here observed, (without taking notice that not one of Christ's difciples knew any thing of this matter) I think, it appears, that the fuppofition of Christ's not having made the above declarations, is much more fuitable to, and agreeable with his character and conduct, than the fuppofition that he did; and, confequently, there is a probability, at least, that he did not.

PERHAPS, it may be faid, had Christ made fuch a publick appearance as the cafe is here fuppofed to require; then it would have rendered faith much too eafy and cheap, and might, poffibly, have forced conviction from those obftinate unbelievers, who are altogether unworthy of God's favour: whereas the Deity acted more cautiously, and left room for obftinate men to perfist in

their infidelity. An inftance of like kind we had at the restoration, tho' the produce of human wisdom only; the conforming clergy, to whofe care and prudence the affairs of religion were committed, those men carefully and cautiously let fome grounds of non-conformity remain, and thereby made the door of the church fo ftrait as that those obftinate fchifmaticks, the confcientious diffenters, might not come in .and share in the power, the dignities, and the revenues thereof; these being fuch worldly good things of which thofe Schifmaticks were not worthy. In like manner, tho' Christ did rise from the dead; yet the Deity prudently let fome grounds of infidelity remain, least obftinate Infidels fhould believe and be faved. Upon which I obferve, that if Christ rofe from the dead on purpose clearly to evince both the poffibility and certainty of a refurrection to life eternal; then, furely, it was intended to work the conviction of those obftinate unbelievers before mentioned. For, as to the credulous multitude, who can believe (in their way of believing) as well without evidence as with it, and even against evidence, by following the common cry, clearly to evince to them is altogether

together unnecessary, seeing the end, can as well be answered without it; and therefore, clearly to evince must be in order to produce conviction or faith in fuch men as cannot affent but upon proper evidence, and in proportion to it's firength, which are the perjons, the Infidels, the obftinate unbelievers our faithmongers make fuch an outcry about. And if faith be neceffary to the falvation of those obftinate unbelievers; then their stubbornness renders them fo much the more the proper objects of the divine concern, as their future fafety is rendered fo much the more hazardous thereby; and therefore, the common and compaffionate parent of mankind, who pitieth every pitiable object, will most certainly confider their cafe, and will afford them fuch means of conviction as it requires, whatever hard or unkind usage they may meet with from their fellow-creatures; tho', I am fenfible, that benignity and every other moral excellency in the Deity must be eclipfed, when the religious system in vogue requires it so to be. And,

As the nature of the thing feems, at least, to require, that the refurrection of Christ should have been as publick and notorious, as evident and certain as it could be,

fuppofing

fuppofing it was intended clearly to evince the poffibility and certainty of a future refurrection to life eternal, because otherwise the means would be disproportionate to the end proposed to be obtained by it; fo the reverse to this seems to have been the cafe, in every circumstance. But here I beg leave to observe, that the prefent question is not whether Chrift did really rife from the dead? that may have been the cafe, tho' he made no personal appearance upon earth afterward; and, confequently, tho' there were no evidence to prove it: but the prefent question is, whether the evidence produced affords a proper foundation of credit, with regard to that fact? That Chrift did not rife from the dead, is a negative that cannot poffibly be proved; and therefore, the only question is, whether we have proper proof that he did? This being remarked, I obferve first, that Christ appeared, after his refurrection, but a few times. St. Matthew mentions but twice; St. Mark three times; St. Luke three times; St. John * four times;

and

* The two last times that St. John mentions of Chrift's appearing, after his refurrection, feem to be of doubtful authority; because they are faid to take place after the giving the commiffion to the difciples; whereas,

according