What is meant by witnesses chosen before of God? Certainly nothing more than persons expressly, and by particular designation, intended to be the witnesses of this event. Others might see him if they pleased: but these were not the people, to whom God shewed him openly: this particular designation was confined to the "chosen witnesses."--And is there any thing more in this, than we see daily in all legal proceedings! Does not every body wish to have the fact, about which he is concerned, authenticated by indubitable records; or by living testimony, if it can be had? Do we not procure the hands of witnesses, appointed to this purpose, in all our deeds and writings? Let us not, however, answer the objection by an arbitrary explanation of the text; but let us compare this explanation with the matter of fact.

On the morning of the resurrection, the apostles, who ran to the sepulchre to make themselves acquainted with what they had heard, received a message from their master, enjoining them to meet him in Galilee. It does not appear, that this message was conveyed with any secrecy; it is rather probable it wasnot; and that the disciples told it to as many as they met. The women, it is expressly said, told it " to the eleven, and all the rest." Who the rest were does not appear: but it is plain, from the sequel, that the thing was generally known; and that as many as chose either to satisfy their faith, or gratify their curiosity, repaired for that purpose to Galilee. And thus we find St. Peter making a distinction between the voluntary and the chosen witnesses-between those "who had companied with the apostles all the time that the Lord Jesus went in and out among them, from his baptism till his ascension," and those who "were ordained to be the witnesses of his resurrection*."

St. Paul goes farther, and in express words tells us, "that Christ was seent after his resurrection of above five hundred brethren at once:" and it is probable, from the expression, "at once," that he was seen, at different times, by many more.

If then Christ thus appeared in Galilee to as many as chose to see him; or even if he appeared only to five hundred people, of whom St. Paul tells us the greatest part were still alive, when he wrote this epistle, *Acts, i. 21.

there can surely be no reasonable cause of offence at his appearing, besides these, to a few of his chosen companions, who attended by express appointment, as persons designed to record the event.

In fact, if the same method be pursued in this inquiry, which is usual in all others, the evidence of these chosen companions is all that is necessary. Here are twelve men produced (in general three or four men are thought sufficient) on whose evidence the fact depends. Are they com. petent witnesses? Have they those marks about them which characterize men of integrity? Can they be challenged on any one ground of rational exception? If not, their evidence is as strictly legel, as full, and as satisfactory, as any reasonable man can require. But in this great cause, we see the evidence is carried still farther. Here are five hundred persons waiting without, ready to add their testimony, if any one should require it, to what has already been more than legally proved. So that the argument even addresses itself to that absurd distinction, which we often find in the cavils of infidelity, between rem certam and rem certissimam.

Upon the whole, then, we may affirm boldly, that this great event of the resurrection of Christ is founded upon evidence equal to the importance of it. If we expect still more, our answer is upon record: "If ye believe not Moses and the prophets," God's ordinary means of salvation, "neither will ye be persuaded, though one rose from the dead." There must be bounds in all human evidence; and he who will believe nothing, unless he have every possible mode of proof, must be an infidel in almost every transaction of life. With such persons there is no reasoning. They who are not satisfied because Christ did not appear in open parade at Jerusalem; would farther have asked, if he had appeared in the manner they expected, why did he not appear to every nation upon earth? Or, perhaps, why he did not shew himself to every individual?

To these objections may be added a scruple, taken from a passage of Scripture, in which it is said, that "Christ should lie three days and three nights in the heart of the earth :" whereas, in fact, he only lay two nights, one whole day, and a part of two others.

But no figure in speech is more com

† 1. Cor. xv.

§ 103. Creed continued-Christ's Ascension-Belief in the Holy Ghost.

We believe farther that Christ" ascended into heaven, and sitteth on the right hand of God."

Christ's ascension into heaven rests on the same kind of proof, as his resurrection. Both of them are events, which the apostles were "ordained to witness." But though their testimony in this case, as weli as in the resurrection, is certainly the most legal, and authentic proof, and fully sufficient for any reasonable man; yet this does not exclude the voluntary testimony of others. It is evident that the apostles were not the sole eye-witnesses of this event: for when St. Peter called together the first assembly of the church to choose a successor to Judas Iscariot, he tells them, they must necessarily choose one, out of those men who had been witnesses of all that Christ did, from his baptism, "till his ascension:" and we find, there were in that meeting an hundred and twenty persons, thus qualified.

66

Be it however as it will, if this article should rest on a less formal proof, than the resurrection, it is of no great consequence: for if the resurrection be fully proved, nobody can well deny the ascension. If the testimony of the evangelists be allowed to prove the one; their word be taken to establish the other.

may

With regard to "the right hand of God," it is a scriptural expression used merely in conformity to our gross conceptions; and it is not intended to imply any distinction of parts, but merely the idea of pre-eminence.

We believe farther, that "Christ shall come to judge the quick and the dead."

This article contains the most serious truth that ever was revealed to mankind. In part it was an article of the heathen creed. To unenlightened nature it seemed probable, that, as we had reason given us

* See Acts, i. 15.

for a guide, we should hereafter be açcountable for its abuse: and the poets, who were the prophets of early days, and durst deliver those truths under the veil of fable, which the philosopher kept more to himself, give us many traits of the popular belief on this subject t. But the gospel alone threw a full light upon this awful truth.

riosity of human nature, ever delighting In examining this great article, the cuto explore unbeaten regions, hath often been tempted beyond its limits, into fruitless inquiries; scrutinizing the time of this event; and settling, with vain precision, the circumstances of it. All curiosity of this kind is idle at least, if not presumptuous. When the Almighty hath thrown a veil over any part of his dispensation, it is the folly of man to endeavour to draw it aside.

Let us then leave all fruitless inquiries about this great event; and employ our thoughts chiefly upon such circumstances of it as most concern us-Let us animate our hopes with the soothing reflection, that we have our sentence, in a manner, in our own power-that the same gracious gospel which directs our lives, shall direct the judgment we receive-that the same gracious person shall be our judge, who died for our sins-and that his goodness, we are assured, will still operate towards us; and make the kindest allowances for all our infirmities.

But lest our hopes should be too buoyant, let us consider, on the other hand, what an awful detail against us will then appear. The subject of that grand inquiry will be all our transgressions of known duty-all our omissions of knowing better-our secret intentions-our indulged evil thoughts -the bad motives which often accompany our most plausible actions-and we are told, even our idle words." He that hath ears to hear, let him hear."-Then shall it be known, whether we have answered the great ends of life?-Whether we have made this world subservient to a better?Whether we have prepared ourselves for a state of happiness in heaven, by endeavouring to communicate happiness to our fellow-creatures upon earth? Whether we have restrained our appetites, and passions; and reduced them within the bounds of reason and religion? Or, whether we have

given ourselves up to pleasure, gain, or ambition; and formed such attachments to this world, as fit us for nothing else; and leave us no hopes either of gaining, or of enjoying a better? It will be happy for us, if, on all these heads of inquiry, we can answer without dismay.--Worldly distinctions, we know, will then be of no avail. The proudest of them will be then confounded. "Naked came we into the world; and naked must we return." We can carry nothing beyond the grave, but our virtues, and our vices.

I shall conclude what hath been said on the last judgment with a collection of passages on this head from Scripture; where only our ideas of it can be obtained. And though most of these passages are figurative; yet as figures are intended to illustrate realities, and are indeed the only illustrations of which this subject is capable, we may take it for granted, that these figurative expressions are intended to convey a just idea of the truth.-With a view to make the more impression upon you, I shall place these passages in a regular series, though collected from various parts.

"The Lord himself shall descend from heaven with his holy angels.-The trumpet shall sound; and all that are in the grave shall hear his voice, and come forthThen shall he sit upon the throne of his glory; and all nations shall be gathered before him-the books shall be opened; and men shall be judged according to their works. They who have sinned without law, shall perish (that is, be judged) with out law; and they who have sinned in the law, shall be judged by the law.-Unto whomsoever much is given, of him shall be much required.-Then shall he say to them on his right hand, Come, ye blessed, inherit the kingdom prepared for you. And to them on his left, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.-Then shall the righteous shine forth in the presence of their Father; while the wicked shall go into everlasting punishment: there shall be wailing and gnashing of teeth.-- What manner of persons ought we then to be in all holy conversation, and godliness? looking for, and hastening unto, the day of our Lord; when the Heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat.-Wherefore, beloved, seeing that we look for such things,

let us be diligent, that we may be found of him in peace, without spot, and blame. less; that each of us may receive that blessed sentence, Well done, thou good and faithful servant: thou hast been faithful over a little, enter thou into the joy of thy Lord.”

We believe, farther, in "the Holy Ghost;" that is, we believe every thing which the Scriptures tell us of the Holy Spirit of God.-We inquire not into the nature of its union with the Godhead. We take it for granted, that the Father, the Son, and the Holy Ghost, have some kind of union, and some kind of distinction; because both this union and this distinction are plainly pointed out in Scripture; but how they exist we inquire not; concluding here, as in other points of difficulty, that if a clearer information had been necessary, it would have been afforded.

With regard to the operations of the Holy Spirit of God, (besides which, little more on this head is revealed) we believe, that it directed the apostles, and enabled them to propagate the gospel-and that it will assist all good men in the conscientious discharge of a pious life.

The Scripture doctrine with regard to the assistance we receive from the Holy Spirit of God (which is the most essential part of this article) is briefly this:

Our best endeavours are insufficient. We are unprofitable servants, after all; and cannot please God, unless sanctified, and assisted by the Holy Spirit. Hence the life of a good man hath been sometimes called a standing miracle; something beyond the common course of nature. To attain any degree of goodness, we must be supernaturally assisted.

At the same time we are assured of this assistance, if we strive to obtain it by fervent prayer, and a pious life. If we trust in ourselves, we shall fail. If we trust in God without doing all we can ourselves, we shall fail likewise. And if we continue obstinate in our perverseness, we may at length totally incapacitate ourselves from being the temples of the Holy Ghost.

And indeed what is there in all this, which common life does not daily illustrate? Is any thing more common, than for the intellect of one man to assist that of another? Is not the whole scheme of education an infusion of knowledge and virtue not our own? Is it not evident too that nothing of this kind can be commu

nicated without application on the part of the learner? Are not the efforts of the teacher in a manner necessarily proportioned to this application? If the learner becomes languid in his pursuits, are not the endeavours of the teacher of course discouraged? And will they not at length wholly fail, if it be found in the end they answer no purpose?-In a manner analogous to this, the Holy Spirit of God co-operates with the endeavours of man. Our endeavours are necessary to obtain God's assistance: and the more earnestly these endeavours are exerted, the measure of his grace will of course be greater. But on the other hand, if these endeavours languish, the assistance of Heaven will lessen in proportion; and if we behave with obstinate perverseness, it will by degrees wholly fail. It will not always strive with man; but will leave him a melancholy prey to his own vicious inclinations.

As to the manner in which this spiritual assistance is conveyed, we make no inquiry. We can as little comprehend it, as we can the action of our souls upon our bodies. We are sensible, that our souls do act upon our bodies; and it is a belief equally consonant to reason, that the divine influence may act upon our souls. The advocate for natural religion need not be reminded, that among the heathens a divine influence was a received opinion. The priests of every oracle were supposed to be inspired by their gods; and the heroes of antiquity were universally believed to act under the influence of a supernatural assist ance; by which it was conceived they performed actions beyond human power. This shews, at least, that there is nothing in this doctrine repugnant to reason.

Gilpin.

call no particular society of Christians a holy catholic church; but believe, that all true and sincere Christians, of whatever communion, or particular opinion, shall be the objects of God's mercy. The patriarchal covenant was confined to a few. The Jewish church stood also on a very narrow basis. But the Christian church, we believe, is truly catholic: its gracious offers are made to all mankind; and God through Christ will take out of every nation such as shall be saved.

The "communion of saints," is an expression equally obscure: and whatever might have been the original meaning of it, it certainly does not resolve itself into a very obvious one to us. If we say we mean by it, that good Christians living together on earth, should exercise all offices of charity among themselves, no one will contradict the article; but many perhaps may ask, Why is it made an article of faith? It relates not so much to faith, as to practice: and the ten commandments might just as well be introduced as articles of our belief.

To this I can only suggest, that it may have a place among the articles of our creed, as a test of our enlarged ideas of Christianity, and as opposed to the narrowmindedness of some Christians, who harbour very uncharitable opinions against all who are not of their own church; and scruple not to show their opinions by uncharitable actions. The papists, particularly, deny salvation to any but those of their own communion, and persecute those of other persuasions where they have the power. In opposition to this, we profess our belief of the great Christian law of charity. We believe we ought to think charitably of good Christians of all denominations; and ought to practise a free and unrestrained communion of

charitable offices towards them.

In this light the second part of the article depends upon the first. By the "holy catholic church," we mean all sincere Christians, of whatever church, or peculiarity of opinion; and by "the communion of saints," a kind and charitable behaviour towards them.

Though it is probable this was not the original meaning of the article, yet as the reformers of the liturgy did not think it proper to make an alteration, we are led to seek such a sense as appears most consistent with scripture. We are assured,