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 superstitious 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 superstitions; 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 circumstance, 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 pass 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 pass 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 circumstance 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.
