Trial of the Witnesses of the Resurrection of Jesus Part 3

Trial of the Witnesses of the Resurrection of Jesus Part 3

Which translation is corrected in the margin of our Bibles thus: He ceased to be seen of them. And the original imports no more.

It is said in another place, that the disciples being together, and the doors shut, Jesus came and stood in the midst of them. How he came, is not said; much less is it said that he came through the door, or the keyhole; and for anything that is said to the contrary, he might come in at the door, though the disciples saw not the door open, nor him, till he was in the midst of them. But the Gentleman thinks these pa.s.sages prove that the disciples saw no real body, but an apparition. I am afraid that the Gentleman, after all his contempt of apparitions, and the superst.i.tion on which they are founded, has fallen into the snare himself, and is arguing upon no better principles than the common notions which the vulgar have of apparitions. Why else does he imagine these pa.s.sages to be inconsistent with the reality of Christ's body? Is there no way for a real body to disappear? Try the experiment now; do but put out the candles, we shall all disappear. If a man falls asleep in the day-time, all things disappear to him; his senses are all locked up; and yet all things about him continue to be real, and his senses continue perfect. As shutting out all rays of light would make all things disappear; so intercepting the rays of light from any particular body, would make that disappear. Perhaps something like this was the case; or perhaps something else, which we know not. But, be the case what it will, the Gentleman's conclusion is founded on no principle of true philosophy: for it does not follow that a body is not real because I lose sight of it suddenly. I shall be told, perhaps, that this way of accounting for the pa.s.sages is as wonderful, and as much out of the common course of things, as the other. Perhaps it is so; and what then? Surely the Gentleman does not expect, that, in order to prove the reality of the greatest miracle that ever was, I should shew that there was nothing miraculous in it, but that everything happened according to the ordinary course of things. My only concern is, to shew, that these pa.s.sages do not infer, that the body of Christ after the resurrection was no real body. I wonder the Gentleman did not carry his argument a little further, and prove, that Christ, before his death, had no real body; for we read, that when the mult.i.tude would have thrown him down a precipice, he went through the midst of them unseen. Now, nothing happened after his resurrection more unaccountable than this that happened before it; and if the argument be good at all, it will be good to prove, that there never was such a man as Jesus in the world. Perhaps the gentleman may think that this is a little too much to prove: and if he does, I hope he will quit the argument in one case as well as in the other; for difference there is none.

Hitherto we have been called upon to prove the reality of Christ's body, and that it was the same after the resurrection that was before: but the next objection complains, that the body was too much the same with that which was buried; for the Gentleman thinks that it had the same mortal wounds open and uncured of which he died. His observation is grounded upon the words which Christ uses to Thomas: [John 20:27] Reach hither thy finger, and behold my hands; and reach hither thy hand and thrust it into my side. Is it here affirmed that Thomas did actually put his hand into his side, or so much as see his wounds fresh and bleeding? Nothing like it: but it is supposed from the words of Christ; for if he had no wounds, he would not have invited Thomas to probe them. Now, the meaning of Christ will best appear by an account of the occasion he had to use this speech. He had appeared to his disciples, in the absence of Thomas, and shewn them his hands and feet, which still had the marks of his crucifixion: the disciples report this to Thomas: he thought the thing impossible, and expressed his unbelief, as men are apt to do when they are positive, in a very extravagant manner: You talk, says he, of the prints of the nails in his hands and feet; for my part, says he, I'll never believe this thing, except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side. Now, in the first place, here is nothing said of open wounds; Thomas talks only of putting his finger into the print, that is, the scar of the nails, and thrusting his hand into his side. And, in common speech, to thrust an hand into any one's side does not signify to thrust it through the side into the bowels. Upon this interpretation of the words, which is a plain and natural one, the Gentleman's objection is quite gone. But suppose Thomas to mean what the Gentleman means; in that case the words of Christ are manifestly a severe reproach to him for his infidelity: Here, says Christ, are my hands and my side; take the satisfaction you require; thrust your fingers into my hands, your hand into my side; repeating to him his own words, and calling him to his own conditions; which, to a man beginning to see his extravagance, is of all rebukes the severest. Such forms of speech are used on many occasions, and are never understood to import that the thing proposed is proper, or always practicable. When the Grecian women reproached their sons with cowardice, and called to them as they were flying from the enemy, to come and hide themselves, like children as they were, in their mothers' wombs; he would be ridiculous who had asked the question, Whether the women really thought they could take their sons into their wombs again?

I have now gone through the objections which were necessarily to be removed before I could state the evidence in this case. I am sensible I have taken up too much of your time; but I have this to say in my excuse, That objections built on popular notions and prejudices, are easily conveyed to the mind in few words; and so conveyed, make strong impressions: but whoever answers the objections, must encounter all the notions to which they are allied, and to which they owe their strength; and it is well if with many words he can find admittance.

I come now to consider the evidence on which our belief of the resurrection stands. And here I am stopped again. A general exception is taken to the evidence, that it is imperfect, unfair; and a question is asked, Why did not Christ appear publickly to all the people, especially to the magistrates? Why were some witnesses culled and chosen out, and others excluded ? It may be sufficient perhaps to say, that where there are witnesses enow, no judge, no jury complains for want of more; and therefore, if the witnesses we have are sufficient, it is no objection that we have not others, and more.

If three credible man attest a will, which are as many as the law requires, would any body ask, why all the town were not called to set their hands? But why were these witnesses culled and chosen out? Why?

For this reason, that they might be good ones. Does not every wise men chuse proper witnesses to his deed and to his will? and does not a good choice of witnesses give strength to every deed? How comes it to pa.s.s, then, that the very thing which shuts out all suspicion in other cases should in this case only be of all others the most suspicious thing itself?

What reason there is to make any complaints on the behalf of the Jews, may be judged, in part, from what has already appeared. Christ suffered openly in their sight; and they were so well apprised of his prediction, that he should rise again, that they set a guard on his sepulchre; and from their guards they learned the truth. Every soldier was to them a witness of the resurrection of their own chusing. After this they had not one apostle,(which the Gentleman observes was the case of other people), but all the apostles, and many other witnesses with them, and in their power. The apostles testified the resurrection to them; not only to the people, but to the elders of Israel a.s.sembled in Senate: to support their evidence they were enabled to work, and did work miracles openly in the name of Christ. These people therefore have the least reason to complain; and had of all others the fullest evidence; and in some respects such as none but themselves could have, for they only were keepers of the sepulchre.I believe, if the gentleman was to chuse an evidence to his own satisfaction in a like case, he would desire no more, than to keep the sepulchre, with a sufficient number of guards.

But the argument goes further. It is said, that Jesus was sent with a special commission to the Jews; that he was their Messias; and as his resurrection was his main credential, he ought to have appeared publickly to the rulers of the Jews after his resurrection: that in doing otherwise, he acted like an amba.s.sador pretending authority from his prince, but refusing to show his letters of credence.

I was afraid, when I suffered myself to be drawn into this argument, that I should be led into matters fitter to be decided by men of another profession, than by lawyers. But since there is no help now, I will lay before you what appears to me to be the natural and plain account of this matter; leaving it to others, who are better qualified, to give a fuller answer to the objection.

It appears to me, by the accounts we have of Jesus, that he had two distinct offices: one, as the Messias particularly promised to the Jews; another, as he was to be the great high priest of the world.

With respect to the first office, he is called [Heb. 3:1] the apostle of the Hebrews; the [Rom. 15:8] minister of the circ.u.mcision; and says himself, [Matt 15:24] I am not sent, but unto the lost sheep of the house of Isreal. Accordingly, when he sent out his Apostles in his lifetime to preach, he expressly forbids them to go to the Gentiles or Samaritans; but go, [Matt. 10:6] says he, to the lost sheep of the House of Israel. Christ continued in the discharge of this office during the time of his natural life, till he was finally rejected by the Jews. And it is observable, that the last time he spoke to the people according to St. Matthew's account, he solemnly took leave of them, and closed his commission. He had been long among them publishing glad tidings; but when all his preaching, all his miracles, had proved to be in vain, the last thing he did was, to denounce the woes they had brought on themselves. The 23d chapter of St. Matthew recites these woes; and at the end of them Christ takes this pa.s.sionate leave of Jerusalem: "Oh, Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." It is remarkable, that this pa.s.sage, as recorded by St.

Matthew and St. Luke, twice over, is determined, by the circ.u.mstances, to refer to the near approach of his own death, and the extreme hatred of the Jews to him: and therefore those words, Ye shall not see me henceforth, are to be dated from the time of his death, and manifestly point out the end of his particular mission to them. From the making this declaration, as it stands in St. Matthew, his discourses are to his disciples, and they chiefly relate to the miserable and wretched condition of the Jews, which was now decreed, and soon to be accomplished. Let me now ask, Whether, in this state of things, any farther credentials of Christ's commission to the Jews could be demanded or expected? He was rejected, his commission was determined, and with it the fate of the nation was determined also: what use then of more credentials? As to appearing to them after his resurrection, he could not do it consistently with his own prediction, Ye shall see me no more, till ye shall say, Blessed is he that cometh in the name of the Lord. The Jews were not in this disposition after the resurrection, nor are they in it yet.

The resurrection was the foundation of Christ's new commission, which extended to all the world. Then it was he declared, that all power was given unto him in heaven and in earth. Then he gave a new commission to his disciples, not restrained to the house of Israel, but to go and teach all nations. This prerogative the Jews had under this commission, that the gospel was every-where first offered to them; but in no other terms than it was offered to the rest of the world. Since then this commission, of which the resurrection was the foundation, extended to all the world alike; what ground is there to demand special and particular evidence to the Jews? The Emperor and the Senate of Rome were a much more considerable part of the world, than the chief priests and the synagogue; why does not the Gentleman object then, that Christ did not shew himself to Tiberius and his senate? And since all men have an equal right in this case, Why may not the same demand be made for every country; nay, for every age? And then the Gentleman may bring the question nearer home; and ask, Why Christ did not appear in England in King George's reign? There is, to my apprehension, nothing more unreasonable, than to neglect and despise plain and sufficient evidence before us, and to sit down to imagine what kind of evidence would have pleased us; and then to make the want of such evidence an objection to the truth; which yet, if well considered, would be found to be well established.

The observation I have made upon the resurrection of Christ, naturally leads to another; which will help to account for the nature of the evidence we have in this great point. As the resurrection was the opening a new commission, in which all the world had an interest; so the concern naturally was, to have a proper evidence to establish this truth, and which should be of equal weight to all. This did not depend upon the satisfaction given to private persons, whether they were magistrates or not magistrates; but upon the conviction of those, whose office it was to be, to bear testimony to this truth in the world. In this sense the Apostles were chosen to be witnesses of the resurrection, because they were chosen to bear testimony to it in the world; and not because they only were admitted to see Christ after his resurrection: for the fact is otherwise. The gospel indeed, concerned to shew the evidence on which the faith of the world was to rest, is very particular in setting forth the ocular demonstration which the apostles had of the resurrection; and mentions others, who saw Christ after his resurrection, only accidentally, and as the thread of the history led to it. But yet it is certain, there were many others, who had this satisfaction, as well as the apostles. St. Luke tells us, that when Christ appeared to the eleven apostles, there were others with them [Luke 24:33]; who they were, or how many there were, he says not. But it appears in the Acts, when an apostle was to be chosen in the room of Judas; and the chief qualification required was, that he should be one capable of being a witness of the resurrection; that there were present an hundred and twenty so qualified [Acts 1. Compare vv. 15,21,22 together]. And Saint Paul says, that Christ after his rising was seen by 500 at once, many of whom were living when he appealed to their evidence. So that the Gentleman is mistaken, when he imagines that a few only were chosen to see Christ after he came from the grave. The truth of the case is, that, out of those who saw him, some were chosen to bear testimony to the world; and for that reason had the fullest demonstration of the truth, that they might be the better able to give satisfaction to others. And what was there in this conduct to complain of? what to raise any jealousy or suspicion?

As to the witnesses themselves, the first the Gentleman takes notice of, are the angels and the women. The mention of angels led naturally to apparitions: and the women were called poor silly women; and there is an end to their evidence. But to speak seriously: will the Gentleman pretend to prove, that there are no intelligent beings between G.o.d and man; or that they are not ministers of G.o.d; or that they were improperly employed in this great and wonderful work, the resurrection of Christ? Till some of these points are disproved we may be at rest; for the angels were ministers, and not witnesses of the resurrection. And it is not upon the credit of the poor silly women that we believe angels were concerned, but upon the report of those who wrote the gospels, who deliver it as a truth known to themselves, and not merely as a report taken from the women.

But for the women what shall I say? Silly as they were, I hope at least they had eyes and ears, and could tell what they heard and saw.

In this case they tell no more. They report that the body was not in the sepulchre; but so far from reporting the resurrection; that they did not believe it, and were very anxious to find to what place the body was removed. Further they were not employed. For, I think, the Gentleman in another part observes rightly, that they were not sent to bear testimony to any people. But suppose them to be witnesses; suppose them to be improper ones; yet the evidence of the men surely is not the worse, because some wonen happened to see the same thing which they saw. And if men only must be admitted, of them we have enow to establish this truth.

I will not spend your time in enumerating these witnesses, or in setting forth the demonstration they had of the truth which they report. These things are well known. If you question their sincerity, they lived miserably, and died miserably, for the sake of this truth.

And what greater evidence of sincerity can man give or require? And what is still more, they were not deceived in their expectation of being ill treated; for he who employed them, told them beforehand that the world would hate them, and treat them with contempt and cruelty.

But, leaving these weighty and well known circ.u.mstances to your own reflexion, I beg leave to lay before you another evidence, pa.s.sed over in silence by the Gentleman on the other side. He took notice, that a resurrection was so extraordinary a thing, that no human evidence could support it. I am not sure that he is not in the right.

If twenty men were to come into England with such a report from a distant country, perhaps they might not find twenty more here to believe their story. And I rather think the Gentleman may be in the right, because in the present case I see clearly, that the credit of the resurrection of Christ was not trusted to mere human evidence. To what evidence it was trusted, we find by his own declaration: The Spirit of truth, which proceedeth from the Father, he shall testify of me. And ye also (speaking to his apostles) shall bear witness, because ye have been with me from the beginning [John 15:26,27]. And therefore, though the apostles had conversed with him forty days after his resurrection, and had received his commission to go teach all nations; yet he expressly forbids them entering upon the work, till they should receive powers from above [Acts 1:14] And St. Peter explains the evidence of the resurrection in this manner: We (the apostles) are his witnesses of these things; and so is also the Holy Ghost, whom G.o.d hath given to them who obey him [Acts 5:32].

Now, what were the powers received by the apostles? Where they not the powers of wisdom and courage, by which they were enabled to appear before rulers and princes in the name of Christ; the power of miracles, even of raising the dead to life; by which they convinced the world, that G.o.d was with them in what they said and did? With respect to this evidence, St. John says, If we receive the witness of men, the witness of G.o.d is greater. [I John 5:9] Add to this, that the apostles had a power to communicate these gifts to believers. Can you wonder that men believed the reality of those powers of which they were partakers, and became conscious to themselves? With respect to these communicated powers, I suppose, St. John speaks, when he says, He that believeth on the Son of G.o.d hath the witness in himself: [I John 5:10]

appealing, not to an inward testimony of the Spirit, in the sense of some modern enthusiasts; but to the powers of the Spirit, which believers received, and which were seen in the effects that followed.

It was objected, That the apostles separated themselves to the work of the ministry, and one went into one country, another to another; and, consequently, that the belief of the resurrection was originally received every where upon the testimony of one witness. I will not examine this fact. Suppose it to be so. But did this one witness go alone, when he was attended with the powers of heaven? Was not every blind man restored to sight, and every lame man to his feet, a new witness to the truth reported by the first? Besides, when the people of different countries came to compare notes, and found that they had all received the same account of Christ and of his doctrine; then surely the evidence of these distant witnesses thus united, became stronger than if they had told their story together: for twelve men separately examined form a much stronger proof for the truth of any fact, than twelve men agreeing together in one story.

If the same thing were to happen in our own time: if one or two were to come into England, and report that a man was raised from the dead; and, in consequence of it, teach nothing but that we ought to love G.o.d and our neighbors: if, to confirm their report, they should, before our eyes, cure the blind, the deaf, the lame, and even raise the dead to life: if, endued with all these powers, they should live in poverty and distress, and patiently submit to all that scorn, contempt, and malice could contrive to distress them; and at last sacrifice even their lives in justification of the truth of their report: if upon inquiry we should find, that all the countries in Europe had received the same account, supported by the same miraculous powers, attested in like manner by the sufferings, and confirmed by the blood of the witnesses: I would fain know what any reasonable man would do in this case? Would he despise such evidence? I think he would not. And whoever thinks otherwise, must say, that a resurrection, though in its own nature possible, is yet such a thing, in which we ought not to believe either G.o.d or man.

Judge. Have you done, Sir?

Mr. B. Yes, my Lord.

Judge. Go on, Mr. A., if you have anything to say in reply.

Mr. A. My Lord, I shall trouble you with very little. The objections and answers under this head, I shall leave to the judgment of the court; and beg leave only to make an observation or two upon the last part of the Gentleman's argument.

And first, with respect to the sufferings of the apostles and disciples of Jesus, and the argument drawn from thence for the truth of their doctrines and a.s.sertions, I beg leave to observe to you, that there is not a false religion or pretence in the world, but can produce the same authority, and show many instances of men who have suffered even to death for the truth of their several professions. If we consult only modern story we shall find Papists suffering for Popery, Protestants for their religion. And among Protestants every sect has had its martyrs; Puritans, Quakers, Fifth-monarchy men. In Henry VIII's time England saw both Popish and Protestant martyrs; in Queen Mary's reign the rage fell upon Protestants; in Queen Elizabeth's Papists and Puritans were called sometimes, though rarely, to this trial. In later times, sometimes churchmen, sometimes dissenters were persecuted. What must we say, then? All these sufferers had not truth with them; and yet, if there be any weight in this argument from suffering they have all the right to plead it.

But I may be told, perhaps, that men by their sufferings, though they do not prove their doctrines to be true, yet prove at least their own sincerity: as if it were a thing impossible for men to dissemble at the point of death. Alas! how many instances are there of men's denying facts plainly proved, a.s.serting facts plainly disproved, even with the rope around their necks? Must all such pa.s.s for innocent sufferers, sincere men? If not, it must be allowed, that a man's word at the point of death is not always to be relied on.

Another observation I would make, is with respect to the evidence of the Spirit, on which so much stress is laid. It has been hitherto insisted on, that the resurrection was a matter of fact, and such a fact as was capable and proper to be supported by the evidence of sense. How comes it about, that this evidence, this which is the proper evidence, is given up as insufficient, and a new improper evidence introduced? Is it not surprising, that one great miracle should want an hundred more to prove it? Every miracle is itself an appeal to sense, and therefore admits no evidence but that of sense.

And there is no connexion between a miracle done this year and last year. It does not follow, therefore, because Peter cured a lame man, (allowing the fact), that therefore Christ rose from the dead.

But allowing the Gentleman all he demands, what is to us? They who had the witness within them, did perhaps very well to consult, and to take his word; but how am I, or others, who have not this witness is us, the better for it? If the first ages of the church saw all the wonders related by the Gentleman, and believed, it shews at least, in his opinion, that this strong evidence was necessary to create the belief he requires; why then does he require this belief of us, who have not this strong evidence?

Judge. Very well. Gentlemen of the jury, You have heard the proofs and arguments on both sides, and it is now your part to give a verdict.

Here the Gentlemen whispered together, and the Foreman stood up.

Foreman. My Lord, The case has been long, and consists of several articles; therefore the jury hope you will give them your directions.

Judge.No, no; you are very able to judge without my help.

Mr. A.My Lord, Pray consider, you appointed this meeting and chose your office. Mr. B. and I have gone through our parts, and have some right on your doing your part.

Mr. B.I must join, Sir, in that request.

Judge. I have often heard, that all honour has a burden attending it; but I did not suspect it in this office, which I conferred upon myself. But, since it must be so, I will recollect, and lay before you, as well as I can, the substance of the debate.

Gentlemen of the jury, The question before you, is Whether the witnesses of the resurrection of Christ are guilty of giving false evidence, or no?

Two sorts of objections, or accusations, are brought against them. One charges fraud and deceit on the transaction itself; the other charges the evidence as forged, and insufficient to support the credit of so extraordinary an event.

There are also three periods of time to be considered.

The first takes in the ministry of Christ, and ends at his death.

During this period the fraud is supposed to be contrived.

The second reaches from his death to his resurrection. During this period the fraud is supposed to be executed.

The third begins from the resurrection, and takes in the whole ministry of the apostles. And here the evidence they gave the world for this fact is the main consideration.

As to the first period of time, and the fraud charged upon Jesus, I must observe to you, that this charge had no evidence to support it; all the facts reported of Jesus stand in full contradiction to it. To suppose, as the council did, that this fraud might possibly appear, if we had any Jewish books written at the time, is not to bring proof, but to wish for proof: for, as it was rightly observed on the other side, how does Mr. A. know there were any such books? And since they are lost, how does he know what was in them? Were such books extant, they might probably prove beyond dispute the facts recorded in the gospels.

You were told, that the Jews were a very superst.i.tious people, much addicted to prophecy; and particularly, that they had a strong expectation about the time that Christ appeared, to have a victorious prince rise among them. This is laid as the ground of suspicion; and, in fact, many imposters, you are told, set up upon these notions of the people; and thence it is inferred, that Christ built his scheme upon the strength of these popular prejudices. But when this fact came to be examined on the other side, it appeared, that Christ was so far from falling in with these notions, and abusing the credulity of the people, that it was his main point, to correct these prejudices, to oppose these superst.i.tions; and by these very means he fell into disgrace with his countrymen, and suffered as one who, in their opinion, destroyed the Law and the Prophets. With respect to temporal power, so far was he from aiming at it, that he refused it when offered: so far from giving any hopes of it to his disciples, that he invited men upon quite different terms: To take up the cross, and follow him. And it is observable, that, after he had foretold his death and resurrection, he continued to admonish his disciples of the evils they were to suffer; to tell them, that the world would hate them, and abuse them; which surely to common sense has no appearance that he was then contriving a cheat, or encouraging his disciples to execute it.

But as ill supported as this charge is, there was no avoiding it; it was necessity and not choice, which drove the Gentleman to it: for since Christ had foretold his resurrection, if the whole was a cheat, he certainly was conscious to it, and consequently the plot was laid in his own time. And yet the supposing Christ conscious to such a fraud in these circ.u.mstance, is contrary to all probability. It is very improbable, that he, or any man, should, without any temptation, contrive a cheat to take place after his death. And if this could be supposed, it is highly improbable that he should give publick notice of it, and thereby put all men on their guard; especially considering there were only a few women, and twelve men, of low fortunes, and mean education, to conduct the plot, and the whole power of the Jews and Romans to oppose it.

Mr. A. seemed sensible of these difficulties, and therefore would have varied the charge, and have made Christ an enthusiast, and his disciples only cheats. This was not properly moved, and therefore not debated; for which reason I shall pa.s.s it over with this short observation; that enthusiasm is as contrary to the whole character and conduct of Christ, as even fraud is. Besides, this imagination, if allowed, goes only to Christ's own part; and leaves the charge of fraud, in its full extent, upon the management from the time of his death; and therefore is of no use, unless the fraud afterwards be apparent. For if there really was a resurrection, it will sufficiently answer the charge of enthusiasm.

I pa.s.s on to the second period, to consider what happened between the death and resurrection of Christ. And here it agreed that Christ died, and was buried. So far then there was no fraud.

For the better understanding the charge here, we must recollect a material circ.u.mstance reported by one of the evangelists; which is this: After Christ was buried, the chief priests and Pharisees came to Pilate, the Roman governor, and informed him, that this deceiver (meaning Jesus) had in his lifetime foretold, that he would rise again after three days; that they suspected his disciples would steal away the body, and pretend a resurrection; and then the last error would be worse than the first. They therefore desire a guard to watch the sepulchre, to prevent all fraud. They had one granted; accordingly they placed a watch on the sepulchre, and sealed up the stone at the mouth of it.

What the event of this case was, the same writer tells us. The guards saw the stone removed by angels, and for fear they became as dead men: when they came to the city, they reported to the chief priests what had happened: a council is called, and a resolution taken to bribe the soldiers to say, that the body was stolen while they were asleep; and the council undertook to excuse the soldiers to Pilate, for their negligence in falling asleep when they were on duty.