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V.

Witneffes have the proper Qualifications SERM. neceflary for Evidences in this Cafe. And in order to that, let us examine what Qualifications are neceffary in Affairs of this Nature. Now in all Matters of Fact, and more especially in this, 'tis neceffary that the Witnesses should have fo much Knowledge as to understand when they fee or hear a Thing, Sc. 'Tis neceffary alfo that the Witnesses should give Testimony according to their own Knowledge, as Eye-Witneffes, or Ear-Witneffes, according to the Nature of the Fact; and then 'tis farther neceffary that they be Perfons of Sincerity, in order to give a faithful Relation of what they know. Now that the Apostles, who were more immediately fet apart to teftify this Fact, had this firft Qualification, i. e. had Knowledge enough for a Thing of this Nature, is plain, because the Jews themfelves never objected their Want of it. They look'd upon them indeed as ignorant Men; by which they did not mean that they were void of all Understanding (as is plain from the original Word) but that they were Men of no Learning, which was not all necessary to testify a plain Matter of Fact. A Man may not be a Scholar, and yet he may have common Senfe; he may not be a Philofopher, M 2

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SERM. and yet he may know what he hears or V. fees. But how indifferently foever the Jews might think of them, yet those that have argued their Caufe for them, of late, have made Amends for that by fuppofing them to be crafty, defigning Men. That they had the fecond Qualification, and gave Teftimony according to Knowledge, is plain from hence, that their very Enemies, whose Business it was, and who undoubtedly did look into their Lives, and would certainly have detected them, had they been guilty of any Crimes, did not lay the leaft Immorality to their Charge. The Hope and Refurrection of the Dead they might be accused of, but for any thing elfe, we find no Charge against them. Nay, St Paul, when he was brought before Felix, in his excellent Speech that he made in his own Defence, challenges his Accufers to object, if they had ought against him, except it were for this one Voice, that he cried ftanding among them, Concerning the Refurrection of the Dead I am accufed by you this Day. The Silence of their Adverfaries then in a Cafe, where there is no Probability that they would have been filent, could they have accus'd them of any thing, is a ftrong Argument that they did not think

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them to be wicked, nay, they were so far SERM, from that, that the Exemplariness of their V. Lives, and Purity of their Doctrine, brought Multitudes over to the Christian Religion

In the next Place let us fee, fuppofing this to be a Cheat, what Motives they could have to contrive and carry it on. People don't use to cheat, unless it be to get by it: But this they could not propose to themfelves ; for all the Advantages lay on the other Side: Nay, they were so far from getting any thing by it, that they were fure to meet with nothing but Scorn and Contempt, and to bring themselves into a great deal of Danger by it. Now 'tis highly improbable to fuppofe that People would run. themselves into Danger, and get the Hatred of the World by propagating a Cheat, knowing it to be fuch. To carry on a Cheat, when there is not only no Profit nor Advantage, but a great deal of Inconvenience, Hazard, and Disadvantage attending it, which might be fo eafily avoided only by telling the plain Truth, is too monftrous to be believ'd, especially of Men who had no Crime laid to their Charge. But, on the contrary, the greater the Advantages were which they renounced, the ftronger Argument it is of their Sincerity, and Goodness

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SERM. of their Caufe. But they not only underwent many Disadvantages and Perfecutions, but laid down their very Lives for it too, which is the laft and strongest Proof of a Man's Sincerity. And indeed if the Sincerity of the Apostles had not been well establish'd in the World, 'tis hard to account why so many should voluntarily undergo the fame Hardships, and fucceed in the fame Dangers, by taking upon them theChriftian Profeffion, in the Room of those who had been perfecuted for it before. But, to put the Matter out of all Donbt, God was pleafed to justify their Sincerity by giving them a Power of working Miracles, which the Jews themselves could not deny.

Thus you fee what Evidence we have, and how well the Matter of Fact is proved. Let us now see what Evidence there is on the other Side; and, if any, whether they be rightly qualified to give Testimony in this Matter. Now the only Evidence on the other Side, is the Watch that was set to guard the Sepulchre, which is no Evidence at all; neither indeed will the Nature of the Thing admit of any. For the Evidence of a Man, who can fay nothing, but that he did not fee another after he was rifen from the Dead, can't by any means be admitted

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as a good Evidence, nor have the leaft SERM. Weight in leffening the Teftimony of one who did fee him. My not feeing a Perfon after his Refurrection from the Dead, can certainly be no Argument that no one elfe did. They might have been direct Evidences indeed, had the Fact been false; had he not rifen, but remain'd still in the Sepulchre. But, inftead of that, they are Evidences for the other Side: For when the Angel came and roll'd away the Stone from the Door of the Sepulchre, and told the Women who went there to seek the Lord, that he was not there, but was rifen, they were aftonifhed, and went and fhew'd the High Priefts all the Things that were done. As to their Qualifications for giving Testimony in this Matter, they are very indifferent; for we find, after they had been brib'd, they said, the Difciples came by Night and ftole him away. How inconfiftent is this, when we are affur'd they hid themselves for fear of the Jews! But how is it poffible to steal a Body when there is a Guard fet to watch it? This does not seem to be well contriv'd at all. Why to this it is anfwer'd, That it was done while they were afleep. Something, it seems, must be said; but any thing would have done better than

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