more credible than if a fingle Perfon only was to declare them. Truths indeed are all equally true, but the Circumstances under which they are propofed to our Affent, are various both in Kind and Degree: Every Truth will not admit of Demonftration, nor the fame Truth be demonftrable to different Perfons. When therefore we have arriv'd at the best, provided it be a fufficient, Evidence, that the Nature of things will allow, we ought to rest satisfied with the Discovery, and give our Affent to the Truths thus proposed to us. Thefe Notions of Evidence and Affent are fo obvious, fo univerfally receiv'd in common Life, that Deviations from them would be conftrued the groffeft Abfurdities: To disbelieve that fuch Men as Authentick History informs us of, ever exifted, because we did not fee them, would be as ridiculous as to disbelieve the Exiftence of thofe Men ourselves have seen and been acquainted with; because the Teftimony concerning them is full and evincing, and indeed the only Proof we are able to procure; and tho' this Sort of Evidence does not

amount

amount to an abfolute Certainty; yet a moral indifputable Certainty it is, fuch as leaves no Room for Doubts and Scruples to any unprejudic'd Perfon, it being a Certainty which refults from the Teftimony of those, whofe Abilities and Sincerity we are fatisfied about, who could not themselves be impofed upon, and who would not impofe upon others. If we allow there may be a natural Poffibility of being deceiv'd, yet if fuch a bare Poffibility was always a fufficient Reason of Disbelieving, there would very few Circumstances of Life remain, which the Uncertainty of Diffidence would not cut off from the Pleasures and Advantages which a more implicit Faith fupplies us with All Hiftory of diftant Times and Regions would be fuperfluous and impertinent, if Belief were confined to the narrow Sphere of Sense; and human Intercourfe would foon be stopp'd, if the Principle of trufting to nothing less than Demonstration was to take place. The Sum of what has been faid amounts to thus much; Matters of Fact muft be proposed to our Affent two Ways, either VOL. I.

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by our Senfes, or by the Testimony of others Both thefe Kinds of Evidence are good and fatisfactory, and when either of them confirm the Truth of any Facts in the best manner, they ought entirely to be fubmitted to. Now to apply this to Religion: And here we need only confider the Matters of Fact which stand recorded in the History of our Blessed Saviour. If fenfible Demonftration was univerfally neceffary for Man's Belief of a crucified Saviour, the Advantages of fuch a Belief would, as Circumftances ftand now, be almoft univerfally deftroy'd, and the Benefit of his Paffion, and the Glories of his Refurrection, would require a more than daily Repetition of thofe mighty Tranfactions to procure their intended Effects: This Evidence was vouchfafed only to fome few Eyewitneffes, who miniftred to our Blessed Lord during his Life, and who faw and converfed with Him after his Refurrection; and upon their Teftimony we muft depend for the Truth and Certainty of those things wherein we have been nftructed. If we try their Evidence by Circum

Circumstances, which will make any Teftimony full and convincing, we shall find that as they had a perfect Understanding of all things from the very first, they could not be impos'd upon themfelves; fo likewife the Condition of those Witnesses, which doth evidently free them from any Sufpicion of Infincerity, muft oblige us to think that they did not impose upon the World; they were the Holy Jesus's conftant Attendants, and had not only Opportunities, but were even under a Neceffity of feeing all the ancient Prophecies actually fulfilled in Him; they heard his Inftructions and Prophecies; they faw his many and great Miracles: His Death and Suffering were too publick to be thought Forgeries; and the Truth of his Refurrection was confirmed by many infallible Signs and Proofs: He fhew'd himself alive again by being feen and felt, by eating and drinking, and converfing with them for forty Days together. Our Bleffed Saviour did not indeed fhew himfelf openly to all the People, but to chofen Witneffes only; and this is fo far from an Objection to

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the Matter of Fact, that it is no more than what common Prudence would direct: The Jews had fo obftinately withflood all the former Evidences our Bleffed Saviour had given of his Divine Miffion, that we have great Reason to think they would have refifted this Miracle alfo; and the fhewing himself alive would have added to their Condemnation rather than proved their Conviction: The Chief Priefts and Elders at least, were enough perfwaded of the Truth of Chrift's Refurrection from the Account the Soldiers had given them, and thought it worth their While to bribe them to vent a Forgery, in order to prejudice the Report of it afterwards; (but if our Bleffed Lord had appear'd publickly, the Jews would probably with the Rage of Difappointed Wickednefs have endeavoured to lay violent Hands upon Him; our Saviour would then certainly have vanifhed out of Sight: The Confequence of which must have been Matter of wondrous Triumph to his Enemies they would have term'd it Magick and Collufion, and drawn over abundance of People

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