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being in a trance in the temple at Jerusalem, he saw Christ and talked with him. Whether St. Paul in this trance was taken up into heaven, as mentioned above, and so this was the same thing ; tho' this is not unlikely, yet, as it is not declared to be the same, we will consider it as if it were not so. What it is to be in a trance, may, perhaps, be inconceivable to all those who have never been trancified. However, when things are said to be seen by one in a trance, I think, one or other of these must be the case, viz. either the material objects must be brought before, and be seen by the bodily eyes of the person trancified, or else the images of these must (some how or other) be presented to, and be pictured on his mind, exclusive of such external appearances, the latter of which seems to be the case. For, when St. Peter was in a trance, Aets x. it is not to be supposed that a material sheet, knit at the four corners, containing in it all manner of four-footed beasts, and wild beasts, and creeping things, and fowls of the air, was then let down from heaven upon the top of the house where Peter was praying ; because such a colleЕtion of living creatures was not necessary, as the images of these be

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ing pictured upon the mind, was sufficient for the then present purpose. And if St. Paul, when in a trance, did not see Christ's mate. rial body, but only the image of it was pictured upon his mind; then, neither from this instance can be be a proper evidence of the resurrection of Christ. And, supposing St. Paul did see Christ's material body; yet, as it may well be presumed the body in which Christ appears, as feated on God's right hand, is greatly glorified, and thereby makes a greatly different appearance from what it did both before and after his crucifixion, whilst he was upon earth; so, St. Paul's feeing Christ's glorified body, could not make him a proper judge of the identity or sameness of that body with the body which had been crucified, and therefore he could not be a proper evidence of the truth of Christ's resurrection. This, I say, seems to be the case, except we suppose Christ to have sifted his bodily or external form, as men shift their apparel; sometimes appearing in a glorified, and at other times in an unglorified body. Besides, as Christ is afcended into heaven, and feated at the right hand of God; so, I apprehend, he is there to remain until he comes again to judge the

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world, and which is therefore called his second coming : and not that he has, or is to descend in the mean time, to work the conversion of St. Paul, or upon any other errand. Upon the whole, I think, it

appears, that St. Paul's evidence to prove the truth and certainty of Christ's resurrection can be but of little weight. As to the other supernumerary witnesses, viz. that Christ was seen of above five bundred brethren at once, this account seems greatly to exceed the bounds of credit. Suppole it should be recorded, in some history, that, about forty years ago, the French invaded, and attempted to make themselves masters of the Isle of Wight ; and that the Inbabitants of that isle assembled themselves together, to the number of one hundred thou-. land men, and forced the French to retriat ; and suppose, when the Ifle of Wight is fullest of inhabitants, they never exceed forty thousand men; then, the forementioned piece of history would be fo very extravagant as to be past belief, and that no authority, even that of an angel from heaven, would be sufficient to support it's credit. In like manner, suppose the disciples and friends of Christ, who went up with him to Yerul

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falem, to keep the Pasover, who attended him in his sufferings, to whom he appeared after his resurrection, was with him at his ascension, and who, by his direction, tarried at Jerusalem, waiting for the promise of the father, do not appear, from the hiftories, to be above twenty, or, perhaps, at the utmost, not more than twenty-five ; then, St. Paul's account of Christ's being seen by above five hundred at once, is so very extravagant, that not any authority, even that of St. Paul, would be sufficient to support it's credit : and that twenty-five is the greatest number that can be fairly supposed, in the present case, is, I think, fufficiently justified by the histories themselves, which have given an account of this affair ; and of which the history of the Asts of the Apostles is very particular. For, when the author of that history (As i.) had given an account of the ascension of Christ, and of the return of the disciples from mount Olivet to Jerusalem, and of their going into an upper room, he then gives a particular account who those disciples and friends of Christ were ; viz.the eleven, whom he mentioned by name, who (faid he) continued (or remained a didinct body or society from the rest of the

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people in Jerusalem) with one accord, (or by mutual confent and agreement) in prayer and supplication, with the women, and Mary the mother of Jesus, and his brethren ; these were that body of disciples and friends who attended Christ in the exercise of his ministry, who went up with him to Jerusalem at the feast, who attended him in his sufferings, and to whom he appeared (or some of them at least) after his resurrection, And these, I thiuk, it may fairly be presumed, were all that body of disciples and friends of Christ, who waited at Jerusalem until they were endowed with power from or bigh; for, as to the rest of the Jews who went up to Jerusalem to keep the passover, they may fairly be presumed to have returned home, when the feast was over, whether we consider them to have been believers in Christ, or not; seeing his crucifixion had put an end to all their farther expectations with respect to him ; and tho' Christ was risen from the dead, yet he had appeared to none but those fele&t friends before-mentioned, according to the accounts which all the historians have given, touching this matter. I am sensible, that, in St. Luke's gof. pel, chap. x. we have an account of seventy

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