Trial of the Witnesses of the Resurrection of Jesus Part 4

Thus the fact stands in the original record. Now, the council for Woolston maintains, that the story reported by the soldiers, after they had been bribed by the chief priests, contains the true account of this pretended resurrection.

The Gentleman was sensible of a difficulty in his way, to account for the credit which the Jews gave to the prediction of Christ; for if, as he pretends, they knew him to be an impostor, what reason had they to take any notion of his prediction? And therefore, that very caution in this case betrayed their concern, and shewed, that they were not satisfied that his pretensions were groundless. To obviate this, he says, That they had discovered before, one great cheat in the case of Lazarus, and therefore were suspicious of another in this case. He was answered, That the discovery of a cheat in the case before mentioned, ought rather to have set them at ease, and made them quite secure as to the event of the prediction. In reply he says, That the chief priests, however satisfied of the cheat themselves, had found that it prevailed among the people; and, to secure the people from being further imposed on, they used the caution they did.

This is the substance of the argument on both sides.

I must observe to you, that this reasoning from the case of Lazarus has no foundation in history. There is no pretence for saying, that the Jews in this whole affair had any particular regard to the raising of Lazarus. And if they had any such just suspicion, why was it not mentioned at the trial of Christ? There was then an opportunity of opening the whole fraud, and undeceiving the people. The Jews had a plain law for punis.h.i.+ng a false prophet; and what could be a stronger conviction, than such a cheat made manifest? Why then was this advantage lost?

The Gentleman builds this observation on these words, So the last error shall be worse than the first. But is there here anything said about Lazarus? No. The words are a proverbial form of speech, and probably were used without relation to any particular case. But if a particular meaning must be a.s.signed, it is more probable, that the words being used to Pilate, contained a reason applicable to him. Now, Pilate had been drawn in to consent to the crucifixion, for fear the Jews should set up Jesus to be their King in opposition to Caesar; therefore say the chief priests to him, If once the people believe him to be risen from the dead, the last error will be worse than the first; i.e. they will be more inclined and encouraged to rebel against the Romans than ever. This is a natural sense of the words, as they are used to move the Roman governor to allow them a guard. Whether Lazarus were dead or alive; whether Christ came to destroy the Law and the Prophets, or to establish or confirm them, was of little moment to Pilate. It is plain, he was touched by none of these considerations; and refused to be concerned in the affair of Christ, till he was alarmed with the suggestions of danger to the Roman state. This was the first fear that moved him; must not therefore the second now suggested to him be of the same kind?

The next circ.u.mstance to be considered, is that of the seal upon the stone of the sepulchre. The council for Woolston supposes an agreement between the Jews and disciples about setting this seal. But for this agreement there is no evidence; nay, to suppose it, contradicts the whole series of the history, as the Gentleman on the other side observed. I will not enter into the particulars of this debate; for it is needless. The plain natural account given of this matter, shuts out all other suppositions. Mr. B. observed to you, that the Jews having a guard, set the seal to prevent any combination among the guards to deceive them: which seems a plain and satisfactory account. The council for W. replies, Let the use of the seals be what they will, it is plain they were broken; and if they were used as a check upon the Roman soldiers, then probably they consented to the fraud: and then it is easily understood how the body was removed.

I must observe to you here, that this suspicion agrees neither with the account given by the evangelist, nor with the story set about by the Jews; so that it is utterly unsupported by any evidence.

Nor has it any probability in it. For what could move Pilate, and the Roman soldiers, to propagate such a cheat? He had crucified Christ, for no other reason, but for fear the people would revolt from the Romans; perhaps too he consented to place a guard upon the sepulchre, to put an end to the people's hope in Jesus: and is it likely at last that he was consenting to a cheat, to make the people believe him risen from the dead; the thing, of all others, which he was obliged, as his apprehensions were, to prevent?

The next circ.u.mstance insisted on as a proof of the fraud, is, that Jesus rose from the dead before the time he had appointed. Mr. A.

supposes that the disciples hastened the plot, for fear of falling in with mult.i.tudes, who waited only for the appointed time to be at the sepulchre, and to see with their own eyes. He was answered, That the disciples were not, could not be concerned, or be present at moving the body; that they were dispersed, and lay concealed for fear of the Jews: that hastening the plot, was of no use; for the resurrection happened whilst the guards were at the sepulchre; who were probably enow to prevent violence; certainly enow to discover it, if any were used.

This difficulty then rests merely upon the reckoning of the time.

Christ died on Friday, rose early on Sunday. The question is, Whether this was rising the third day, according to the prediction? I will refer the authorities made use of in this case to your memory, and add only one observation, to shew that it was indeed the third day, according as the people of the country reckoned. When Christ talked with the two disciples who knew him not, they gave him an account of his own crucifixion, and their disappointment; and tell him, Today is the third day since these things were done [Luke24:21]. Now, this conversation was on the very day of the resurrection. And the disciples thought of nothing less than answering an objection against the resurrection, which as yet they did not believe. They recount only a matter of fact, and reckon the time according to the usage of their country, and call the day of the resurrection the third day from the crucifixion; which is a plain evidence, in what manner the Jews reckoned in this and like cases.

As the objections in this case are founded upon the story reported by the Jews, and the Roman soldiers, Mr. B. in his answer, endeavored to shew, from some historical pa.s.sages, that the Jews themselves did not believe the story.

His first argument was, That the Jews never questioned the disciples for this cheat, and the share they had in it, when they had them in their power. And yet who sees not that it was very much in their purpose so to do? To this there is no reply.

The second argument was from the treatment St. Paul had from King Agrippa, and his saying to St. Paul, Almost thou persuadest me to be a Christian: A speech which he reckons could not be made by a prince, to one concerned in carrying out a known cheat. To this the Gentleman replies, That Agrippa never did become a Christian; and that no great stress is to be laid upon his compliance to his prisoner. But allowing that there was something of humanity and civility in the expression, yet such civility could hardly be paid to a known impostor. There is a propriety even in civility. A prince may be civil to a rebel; but he will hardly compliment him for his loyalty: he may be civil to a poor sectary; but if he knows him to be a cheat, he will scarcely compliment him with hopes that he will be of his party.

The third argument was from the advice given by Gamaliel to the council of the Jews, to let the apostles alone, for fear they themselves should be found to fight against G.o.d: A supposition which the Gentleman thinks absolutely inconsistent with his, or the council's being persuaded, that the apostles were guilty of any fraud in managing the resurrection of Christ.

The Gentleman replies, That Gamaliel's advice respected only the numbers of people deceived; and was a declaration of his opinion, that it was not prudent to come to extremities till the people were in a better temper. This deserves consideration.

First, I observe, that Gamaliel's words are express, Lest ye be found to fight against G.o.d; which reason respects G.o.d, and not the people. And the suppostion is, that the hand of G.o.d might possibly be in this work: A saying which could not have come from him, or have been received by the council, if they had believed the resurrection to have been a cheat.

Secondly, It is remarkable, that the miracles wrought by the apostles after the death of Christ, those especially which occasioned the calling of this council, had a much greater effect upon the Jews, than even the miracles of Christ himself. They held out against all the wonders of Christ, and were perpetually plotting his death, not doubting but that would put an end to all their trouble: but when, after his death, they saw the same powers continue with the apostles, they saw no end of the affair, but began to think in earnest there might be more in it than they were willing to believe. And, upon the report made to them of the apostle's works, they make serious reflexion, and doubted whereunto this would grow. And though in their anger and vexation of heart they thought of desperate remedies, and were for killing the apostles also; yet they hearkened willing to Gamaliel's advice; which at another time might have been dangerous to the adviser. So that it appears from the history, that the whole council had the same doubt that Gamaliel had, that possibly the hand of G.o.d might be in this thing. And could the Jews, if they had manifestly discovered the cheat of the resurrection a little time before, have entertained such a suspicion?

The last period commences at the resurrection, and takes in the evidence upon which the credit of this fact stands.

The council for Woolston, among other difficulties, started one, which, if well grounded, excludes all evidence out of this case. The resurrection being a thing out of the course of nature, he thinks the testimony of nature, held forth to us in her constant method of working, a stronger evidence against the possibility of a resurrection, than any human evidence can be for the reality of one.

In answer to this, it is said, on the other side,

First, That a resurrection is a thing to be judged of by mens senses; and this cannot be doubted. We all know when a man is dead; and should he come to life again, we might judge whether he was alive or no, by the very same means by which we judge those about us to be living men.

Secondly, That the notion of a resurrection, contradicts no one principle of right reason, interferes with no law of nature: and that whoever admits that G.o.d gave man life at first, cannot possibly doubt of his power to restore it when lost.

Thirdly, That appealing to the settled course of nature, is referring the matter in dispute, not to rules or maxims of reason and true philosophy, but to the prejudices and mistakes of men; which are various and infinite, and differ sometimes according to the climate men live in; because men form a notion of nature from what they see: and therefore in cold countries all men judge it to be according to the course of nature for water to freeze; in warm countries they judge it to be unnatural. Consequently, that it is not enough to prove anything to be contrary to the laws of nature, to say that it is usually, or constantly, to our observation, otherwise. And therefore, though men in the ordinary course die, and do not rise again, (which is certainly a prejudice against the belief of a resurrection); yet is it not an argument against the possibility of a resurrection?

Another objection was against the reality of the body of Christ after it came from the grave. These objections are founded upon such pa.s.sages as report his appearing or disappearing to the eyes of his disciples at pleasure; his coming in among them when the doors were shut; his forbidding some to touch him, his inviting others to do it; his having the very wounds whereof he died, fresh and open in his body, and the like. Hence the council concluded, that it was no real body, which was sometimes visible, sometimes invisible; sometimes capable of being touched, sometimes incapable.

On the other side it was answered, That many of these objections are founded on a mistaken belief of the pa.s.sages referred to; particularly of the pa.s.sage in which Christ is thought to forbid Mary Magdalene to touch him; of another, in which he calls to Thomas to examine his wounds; and probably of a third, relating to Christ's conversation with his disciples on the road, without being known by them.

As to other pa.s.sages which relate his appearing and disappearing, and coming in when the doors were shut, it is said, that no conclusion can be drawn from them against the reality of Christ's body: that these things might happen many ways, and yet the body be real; which is the only point to which the present objection extends: that there might be in this, and probably was, something miraculous; but nothing more wonderful than what happened on another occasion in his lifetime, where the Gentleman who makes the objection allows him to have had a real body.

I mention these things but briefly, just to bring the course of the argument to your remembrance.

The next objection is taken from hence, That Christ did not appear publickly to the people, and particularly to the chief priests and rulers of the Jews. It is said, that his commission related to them in an especial manner; and that it appears strange, that the main proof of his mission, the resurrection, should not be laid before them; but that witnesses should be picked and culled to see this mighty wonder. This is the force of the objection.

To which it is answered, First, That the particular commission to the Jews expired at the death of Christ; and therefore the Jews had, on this account, no claim for any particular evidence. And it is insisted, that Christ, before his death, declared, the Jews should not see him, till they were better disposed to receive him.

Secondly, That as the whole world had a concern in the resurrection of Christ, it was necessary to prepare a proper evidence for the whole world; which was not to be done by any particular satisfaction given to the people of the Jews, or their rulers.

Thirdly, That as to the chosen witnesses, it is a mistake to think that they were chosen as the only persons to see Christ after the resurrection; and that in truth many others did see him: but that the witnesses were chosen as proper persons to bear testimony to all people; an office to which many others who did see Christ, were not particularly commissioned. That making choice of proper and credible witnesses, was so far from being a ground of just suspicion, that it is in all cases the most proper way to exclude suspicion..

The next objection is pointed against the evidence of the angels, and the women. It is said, That history reports, that the women saw young men at the sepulchre; that they were advanced into angels, merely through the fear and superst.i.tion of the women: that, at the best, this is but a story of an apparition; a thing in times of ignorance much talked of, but in the days of knowledge never heard of.

In answer to this, it is said, That the angels are not properly reckoned among the witnesses of the resurrection; they were not in the number of the chosen witnesses, or sent to bear testimony in the world: that they were indeed ministers of G.o.d appointed to attend the resurrection: that G.o.d has such ministers, cannot be reasonably doubted; nor can it be objected, that they were improperly employed, or below their dignity, in attending on the resurrection of Christ: that we believe them to be angels, not on the report of the women, but upon the credit of the evangelist who affirms it: that what is said of apparitions on this occasion, may pa.s.s for wit and ridicule, but yields not reason or argument.

The objection to the women was, I think, only that they were women; which was strengthened by calling them silly women.

It was answered, That women have eyes and ears as well as men, and can tell what they see and hear. And it happened in this case, that the women were so far from being credulous, that they believed not the angels, and hardly believed their own report. However, that the women are none of the chosen witnesses; and if they were, the evidence of the men cannot be set aside, because women saw what they saw..

This is the substance of the objections and the answers.

The council for the apostles insisted further, That they gave the greatest a.s.surance to the world that possibly could be given, of their sincere dealing, by suffering all kinds of hards.h.i.+p, and at last death itself, in confirmation of the truth of their evidence.

The council for Woolston, in reply to this, told you, That all religions, whether true or false, had had their martyrs; that no opinion, however absurd, can be named, but some have been content to die for it; and then concluded, that suffering is no evidence of the truth of the opinions for which men suffer.

To clear this matter to you, I must observe how this case stands.

You have heard often, in the course of this argument, that the apostles were witnesses chosen to bear testimony to the resurrection; and, for that reason, had the fullest evidence themselves of the truth of it; not merely by seeing Christ once or twice after his death, but by frequent conversations with him for forty days together, before his ascension. That this was their proper business, appears plainly from history; where we find, that to ordain an apostle, was the same thing as ordaining one to be a witness of the resurrection.[Acts 1:22] If you look further, to the preaching of the apostles, you will find this was the great article insisted on [Acts 2:22, 3:15, 4:10, 5:30]. And St. Paul knew the weight of this article, and the necessity of teaching it, when he said, If Christ be not risen, our faith is vain. You see, then, that the thing which the apostles testified, and the thing for which they suffered, was the truth of the resurrection; which is a mere matter of fact.

Consider now how the objection stands. The council for Woolston tells you, that it is common for men to die for false opinions; and he tells you nothing but the truth. But even in those cases their suffering is an evidence of their sincerity; and it would be very hard to charge men who die for the doctrine they profess, with insincerity in the profession. Mistaken they may be; but every mistaken man is not a cheat. Now, if you will allow the suffering of the apostles to prove their sincerity, which you cannot well disallow; and consider that they died for the truth of a matter of fact which they had seen themselves, you will perceive how strong the evidence is in this case. In doctrines, and matters of opinion, men mistake perpetually; and it is no reason for me to take up with another man's opinion, because I am persuaded he is sincere in it. But when a man reports to me an uncommon fact, yet such an one as in its own nature is a plain object of sense; if I believe him not, it is not because I suspect his eyes, or his sense of feeling, but merely because I suspect his sincerity: for if I was to see the same thing myself, I should believe myself; and therefore my suspicion does not arise from the inability of human senses to judge in the case, but from a doubt of the sincerity of the reporter. In such cases, therefore, there wants nothing to be proved, but only the sincerity of the reporter: and since voluntary sufferings for the truth, is at least a proof of sincerity; the sufferings of the apostles for the truth of the resurrection, is a full and unexceptionable proof.

The council for Woolston was sensible of this difference; and therefore he added, that there are many instances of men's suffering and dying in an obstinate denial of the truth of facts plainly proved.

This observation is also true. I remember a story of a man who endured with great constancy all the tortures of the rack, denying the fact with which he was charged. When he was asked afterwards, how he could hold out against all the tortures? He answered, I had painted a gallows upon the toe of my shoe, and when the rack stretched me, I looked on the gallows, and bore the pain, to save my life. This man denied a plain fact, under great torture; but you see a reason for it. In other cases, when criminals persist in denying their crimes, they often do it, and there is a reason to suspect they do it always, in hopes of a pardon or reprieve. But what are these instances to the present purpose? All these men suffer against their will, and for their crimes; and their obstinacy is built on the hope of escaping, by moving the compa.s.sion of the government. Can the Gentleman give any instances of persons who died willingly in attestation of a false fact? We have had in England some weak enough to die for the Pope's supremacy; but do you think a man could be found to die in proof of the Pope's being actually on the throne of England?

Now, the apostles died in a.s.serting the truth of Christ's resurrection. It was always in their power to quit their evidence and save their lives. Even their bitterest enemies, the Jews, required no more of them than to be silent. [Acts 4:17, 5:28] Others have denied facts, or a.s.serted facts, in hopes of saving their lives, when they were under sentence of death: but these men attested a fact at the expence of their lives, which they might have saved by denying the truth. So that between criminals dying, and denying plain facts, and the apostles dying for their testimony, there is this material difference: criminals deny the truth in hopes of saving their lives; the apostles willingly parted with their lives, rather than deny the truth.

We are come now to the last, and indeed the most weighty consideration.

The council for the apostles having in the course of the argument allowed, that more evidence is required to support the credit of the resurrection, it being a very extraordinary event, than is necessary in common cases, in the latter part of his defence sets forth the extraordinary evidence upon which this fact stands. That is, the evidence of the Spirit, the Spirit of wisdom and power, which was given to the apostles, to enable them to confirm their testimony by signs and wonders, and mighty works. This part of the argument was well argued by the Gentleman, and I need not repeat all he said.

The council for Woolston, in his reply, made two objections to this evidence.

The first was this: That the resurrection having all along been pleaded to be a matter of fact, and an object of sense, to recur to miracles for the proof of it, is to take it out of its proper evidence, the evidence of sense; and to rest it upon a proof which cannot be applied to it: for seeing one miracle, he says, is no evidence that another miracle was wrought before it; as healing a sick man, is no evidence that a dead man was raised to life.

To clear this difficulty, you must consider by what train of reasoning miracles come to be proofs in any case. A miracle of itself proves nothing, unless this only, that there is a cause equal to the producing the effect we see. Suppose you should see a man raise one from the dead, and he should go away and say nothing to you, you would not find that any fact, or any proposition, was proved or disproved by this miracle. But should he declare to you, in the name of him, by whose power the miracle was wrought, that image-wors.h.i.+p was unlawful, you would then be possessed of a proof against image-wors.h.i.+p. But how?

Not because the miracle proves anything as to the point itself, but because the man's declaration is authorised by him who wrought the miracle in confirmation of his doctrine; and therefore miracles are directly a proof of the authority of persons, and not of the truth of things.

To apply this to the present case: If the apostles had wrought miracles, and said nothing of the resurrection, the miracles would have proved nothing about the resurrection one way or another. But when as eye-witnesses they attested the truth of the resurrection, and wrought miracles to confirm their authority; the miracles did not directly prove the resurrection; but they confirmed and established beyond all suspicion the proper evidence, the evidence of eye-witnesses. So that here is no change of the evidence from proper to improper; the fact still rests upon the evidence of sense, confirmed and strengthened by the authority of the Spirit. If a witness calls in his neighbors to attest his veracity, they prove nothing as to the fact in question, but only confirm the evidence of the witness. The case here is the same; though between the authorities brought in confirmation of the evidence, there is no comparison.