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 pass, 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 assembled 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 ambassador 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 circumcision; 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 passionate 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 passage, as recorded by St.
Matthew and St. Luke, twice over, is determined, by the circumstances, 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.
