Chapter II: Part 2

This evidence of the Roman soldiers, and the far stronger evidence arising from the clandestine method of breaking up the seals, are sufficient proofs of fraud.

But there is another circumstance in the case, of equal weight. Though the seals did not prevent the cheat entirely, yet they effectually falsified the prediction. According to the prediction, Jesus was to rise on the third day, or after the third day. At this time the chief priests intended to be present, and probably would have been attended by a great multitude. This made it impossible to play any tricks at that time; and therefore the apostles were forced the hasten the plot: and accordingly the resurrection happened a day before its time; for the body was buried on the Friday, and was gone early in the morning on Sunday.

These are plain facts; facts drawn from the accounts given to us by those who are friends to the belief of the resurrection. The Gentleman won't call these imaginations, or complain that I have given him schemes instead of evidence.

Mr. B. My Lord, I am now to consider that part of the argument upon which the Gentleman lays the greatest stress. He has given us his evidence; mere evidence, he says, unmixed, and clear of all schemes and imaginations. In one thing indeed he has been as good as his word; he has proved beyond contradiction, that Christ died, and was laid in the sepulchre: for, without doubt, when the Jews sealed the stone, they took care to see that the body was there; otherwise their precaution was useless. He has proved too, that the prediction of Christ concerning his own resurrection, was a thing publickly known in all Jerusalem; for he owns, that this gave occasion for all the care that was taken to prevent fraud. If this open prediction implies a fraudulent design, the evidence is strong with the Gentleman: but if it shall appear to be, what it really was, the greatest mark that could be given of sincerity and plain dealing in the whole affair, the evidence will still be as strong, but the weight of it will fall on the wrong side for the Gentleman's purpose.

In the next place, the Gentleman seems to be at a great loss to account for the credit which the chief priests gave to the prediction of the resurrection, by the care they took to prevent it. He thinks the thing in itself was too extravagant and absurd to deserve any regard; and that no one would have regarded such a prediction in any other time or place. I agree with the Gentleman entirely: but then I demand of him a reason why the chief priests were under any concern about this prediction. Was it because they had plainly discovered him to be a cheat and an imposter? It is impossible. This reason would have convinced them of the folly and presumption of the prediction. It must therefore necessarily be, that they had discovered something in the life and actions of Christ which raised this jealousy, and made them listen to a prophecy in his case, which in any other case they would have despised. And what could this be, but the secret conviction they were under, by his many miracles, of his extraordinary powers? This care therefore of the chief priests over his dead, helpless body, is a lasting testimony of the mighty works which Jesus did in his lifetime; for had the Jews been persuaded that he performed no wonders in his life, I think they would not have been afraid of seeing any done by him after his death.

But the Gentleman is of another mind. He says, they had discovered a plain cheat in the case of Lazarus, whom Christ had pretended to raise from the dead; and therefore they took all this care to guard against a like cheat.

I begin now to want evidence; I am forbid to call this imagination, what else to call it I know not. There is not the least intimation given from history, that there was any cheat in the case of Lazarus, or that any one suspected a cheat. Lazarus lived in the country after he was raised from the dead; and though his life was secretly and basely sought after, yet no body had the courage to call to a trial for his part in the cheat. It may be said, perhaps, the rulers were terrified. Very well: but they were not terrified when they had Christ in their possession, when they brought him to a trial; why did they not then object this cheat to Christ? It would have been much to their purpose. Instead of that, they accuse him of a design to pull down their temple, to destroy their law, and of blasphemy; but not one word of any fraud in the case of Lazarus, or any other case.

But not to enter into the merits of this cause, which has in it too many circumstances for your present consideration; let us take the case to be as the Gentleman states it, that the cheat in the case of Lazarus was detected; what consequence is to be expected? In all other cases, impostors, once discovered, grow odious and contemptible, and quite incapable of doing further mischief; so little are they regarded, that even when they tell the truth, they are neglected. Was it so in this case? No, says the Gentleman; the Jews were the more careful that Christ should not cheat them in his own resurrection. Surely this is a most singular case. When the people thought him a Prophet, the chief priests sought to kill him, and thought his death would put an end to his pretensions: when they and the people had discovered him to be a cheat, then they thought him not safe, even when he was dead, but were afraid he should prove a true Prophet, and, according to his own prediction, rise again. A needless, a preposterous fear!

In the next place, the Gentleman tells us how proper the care was that the chief priests took. I agree perfectly with him. Human policy could not invent a more proper method to guard against and prevent all fraud. They delivered the sepulchre, with the dead body in it, to a company of Roman soldiers, who had orders from their officer to watch the sepulchre. Their care went further still; they sealed the door of the sepulchre.

Upon this occasion, the Gentleman has explained the use of seals when applied to such purposes. They imply, he says, a covenant, that the things sealed up shall remain in the condition they are till the parties to the sealing agree to open them. I see no reason to enter into the learning about seals: let it be as the Gentleman has opened it; what then?

Why then, it seems, the apostles and chief priests were in a covenant that there should be no resurrection, at least no opening of the door, till they met together at an appointed time to view and unseal the door.

Your Lordship and the court will now consider the probability of this supposition. When Christ was seized and carried to his trial, his disciples fled, out of a just apprehension that they should, if apprehended, be sacrificed with their master. Peter indeed followed him; but his courage soon failed, and it is well known in what manner he denied him. After the death of Christ, his disciples were so far from being ready to engage for his resurrection, or to enter into terms and agreements for the manner in which it should be done, that they themselves did not believe it ever would be; they gave over all hopes and thoughts of it; and far from entering into engagements with the chief priests, their whole concern was, to keep themselves concealed from them. This is a well known case, and I will not trouble you with particular authorities to prove this truth. Can any man now in his right senses think, that the disciples under these circumstances entered into this covenant with the Jews? I believe the Gentleman don't think it, and for that reason says, that seals so used import a covenant without a special agreement. Be it so; and it must then be allowed, that the apostles were no more concerned in these seals, than every other man in the country, and no more answerable for them; for the covenant reached to every body as well as to them, since they were under no special contract.

But I beg pardon for spending your time unnecessarily, when the simple plain account of this matter will best answer all these jealousies and suspicions. The Jews, it is plain, were exceedingly solicitous about this event; for this reason they obtained a guard from Pilate; and when they had, they were still suspicious lest their guards should deceive them, and enter into combination against them. To secure this point, they sealed the door, and required of the guards to deliver up the sepulchre to them sealed as it was. This is the natural and true account of the matter. Do but consider it in a parallel case. Suppose a prince should set a guard at the door of his treasury, and the officer who placed the guard should seal the door, and say to the soldiers, You shall be answerable for the seal if I find it broken: would not all the world understand the seal to be fixed to guard against the soldiers, who might, though employed to keep off others, be ready enough to pilfer themselves? This is in all such cases but a necessary care; you may place guards, and when you do all is in their power: Et quis custodes custodiat ipsos?

But it seems, that, notwithstanding all this care, the seals were broken, and the body gone. If you complain of this, Sir, demand satisfaction of your guards; they only are responsible for it: the disciples had no more to do in it than you or I.

The guards, the Gentleman says, have confessed the truth, and owned that they were asleep, and that the disciples in the mean time stole away the body. I wish the guards were in court, I would ask them, how they came to be so punctual in relating what happened when they were asleep? what induced them to believe that the body was stolen at all? what, that it was stolen by the disciples; since by their own confession they were asleep and say nothing, saw no body? But since they are not to be had, I would desire to ask the Gentleman the same questions; and whether he has any authorities in point, to shew, that ever any man was admitted as an evidence in any court, to prove a fact which happened when he was asleep? I see the Gentleman is uneasy; I'll press the matter no further.

As this story has no evidence to support it, so neither has it any probability. The Gentleman has given you the character of the disciples; that they were weak, ignorant men, full of the popular prejudices and superstitions of their country,which stuck close to them notwithstanding their long acquaintance with their master. The apostles are not much wronged in this account; and is it likely that such men should engage in so desperate design, as to steal away the body, in opposition to the combined power of the Jews and Romans? What could tempt them to it? What good could the dead body do them? Or if it could have done them any, what hope had they to succeed in their attempt? A dead body is not to be removed by sleight of hand; it requires many hands to move it: besides, the great stone at the mouth of the sepulchre was to be removed; which could not be done silently, or by men walking on tip-toes to prevent discovery: so that if the guards had really been asleep, yet there was no encouragement to go on this enterprise; for it is hardly possible to suppose, but that rolling away the stone, moving the body, the hurry and confusion of carrying it off, must awaken them.

But supposing the thing was practicable, yet the attempt was such as the disciples consistently with their own notions could not undertake. The Gentleman says, they continued all their master's lifetime to expect to see him a temporal prince; and a friend of the Gentleman's has observed, what is equally true, that they had the same expectation after his death. Consider now their case. Their master was dead; and they are to contrive to steal away his body. For what? Did they expect to make a King of the dead body, if they could get it into their power? Or did they think, if they had it, they could raise it to life again? If they trusted so far to their master's prediction, as to expect his resurrection, (which I think is evident they did not), could they yet think the resurrection depended on their having the dead body? It is in all views absurd. But the Gentleman supposes, that they meant to carry on the design for themselves, in the master's, if they could but have persuaded the people to believe him risen from the dead. But he does not consider, that by this supposition he strips the disciples of every part of their character at once, and presents to us a new set of men, in every respect different from the former. The former disciples were weak, plain men; but these are bold, hardy, cunning, and contriving: the former were full of the superstitions of their country, and expected a prince from the authority of their Prophets; but these were despisers of the Prophets, and of the notions of their countrymen, and are designing to turn these fables to their own advantage; for it cannot be supposed that they believed the Prophets, and at the same time thought to accomplish or defeat them by so manifest a cheat, to which they themselves at least were conscious.

But let us take leave of these suppositions, and see how the true evidence is this case stands. Guards were placed, and they did their duty. But what are guards and sentinels against the power of God? An angel of the Lord opened the sepulchre; the guards saw him, and became like dead men. This account they gave to the chief priests, who, still persisting in their obstinacy, bribed the guards to tell the contradictory story, of their being asleep, and the body stolen.

I cannot but observe to your Lordship, that all these circumstances, so much questioned and suspected, were necessary circumstances, supposing the resurrection to be true. The seal was broken, the body came out of the sepulchre, the guards were placed in vain to prevent it. Be it so: I desire to know, whether the Gentleman thinks that the seal put God under covenant? or could prescribe to him a method for performing this great work? or whether he thinks the guards were placed to maintain the seal in opposition to the power of God? If he will maintain neither of these points, then the opening of the seals, notwithstanding the guard set upon them, will be an evidence, not of the fraud, but of the power of the resurrection; and the guards will have nothing to answer for, but only this, that they were not stronger than God. The seal was a proper check upon the guards: the Jews had no other meaning in it; they could not be so stupid as to imagine, that they could by this contrivance disappoint the designs of providence. And it is surprising to hear these circumstances made use of to prove the resurrection to be a fraud, which yet could not but happen, supposing the resurrection to be true.

But there is another circumstance still, which the Gentleman reckons very material, and upon which I find great stress is laid. The resurrection happened, we are told, a day sooner than the prediction imported. The reason assigned for it is, that the execution of the plot at the time appointed was rendered impracticable, because the chief priests, an probably great numbers of the people, were prepared to visit the sepulchre at that time; and therefore the disciples were under a necessity of hastening their plot.

This observation is entirely inconsistent with the supposition upon which the reasoning stands. The Gentleman has all along supposed the resurrection to have been managed by fraud, and not by violence. And indeed violence, if there had been an opportunity of using it, would have been insignificant: beating the guards, and removing the dead body by force, would have destroyed all pretences to a resurrection. Now, surely the guards, supposing them to be enough in number to withstand all violence, were at least sufficient to prevent or to discover fraud. What occasion then to hasten the plot for fear of numbers meeting at the tomb, since there were numbers always present sufficient to discover any fraud; the only method that could be used in the case?

Suppose then that we could not give a satisfactory account of the way of reckoning the time from the crucifixion to the resurrection; yet this we can say, that the resurrection happened during the time that the guards had the sepulchre in keeping; and it is impossible to imagine what opportunity this could give to fraud. Had the time been delayed, the guards removed, and then a resurrection pretended, it might with some colour of reason have been said, Why did he not come within his time? why did he chuse to come after his time, when all witnesses, who had patiently expected the appointed hour, were withdrawn? But now what is to be objected? You think he came too soon. But were not your guards at the door when he came? did they not see what happened? and what other satisfaction could you have had, supposing he had come a day later?

By saying of this, I do not mean the decline the Gentleman's objection, which is founded upon a mistake of a way of speaking, common to the Jews and other people; who, when they name any number of days and years, include the first and last of the days or years to make up the sum. Christ, alluding to his own resurrection, says, In three days I will raise it up. The angels report his prediction thus, The Son of Man shall be crucified, and the third day rise again. Elsewhere it is said, After three days; and again, that he was to be in the bowels of the earth three days and three nights. These expressions are equivalent to each other; for we always reckon the night into the day, when we reckon by so many days. If you agree to do a thing ten days hence, you stipulate for forbearance for the nights as well as days; and therefore, in reckoning, two days, and two days and two nights, are the same thing. That the expression, After three days, means inclusive days, is proved by Grotius on Matt. xxvii. 63 and by others. The prediction therefore was, that he would rise on the third day. Now, he was crucified on Friday and buried; he lay in the grave all Saturday, and rose early on Sunday morning. But the Gentleman thinks he ought not to have risen before Monday. Pray try what the use of common language requires to be understood in a like case. Suppose you were told, that your friend sickened on Friday, was let blood on Saturday, and the third day he died; what day would you think he died on? If you have any doubt about it, put the question to the first plain man you meet, and he will resolve it. The Jews could have no doubt in this case; for so they practised in one of the highest points of their law. Every male child was to be circumcised on the eighth day. How did they reckon the days? Why, the day of the birth was one, and the day of the circumcision another; and though a child was born towards the every end of the first day, he was capable of circumcision on any time of the eighth day. And therefore it is not new nor strange, that the third day, in our case, should be reckoned into the number, though Christ rose at the very beginning of it. It is more strange to reckon whole years in this manner; and yet this is the constant method observed in Ptolemy's canon, the most valuable piece of ancient chronology, next to the Bible, now extant. If a King lived over the first day of a year, and died the week after, that whole year is reckoned to his reign.

I have now gone through the several objections upon this head: what credit they may gain in this age, I know not; but 'tis plain they had no credit when they were first spread abroad; nay, 'tis evident, that the very persons who set abroad this story of the body being stolen, did not believe it themselves. And, not to insist here upon the plain fact, which was, that the guards were hired to tell this lie by the chief priests, it will appear from the after conduct of the chief priests themselves, that they were conscious that the story was false. Not long after the resurrection of Christ, the disciples having received new power from above, appeard publickly in Jerusalem, and in the very temple, and testified the resurrection of Christ, even before those who had murdered him. What now do the chief priests do? They seize upon the apostles, they threaten them, they beat them,. they scourge them, and all to stop their mouths, insisting that they should say no more of the matter. But why did they not, when they had the disciples in their power, charge them directly with their notorious cheat in stealing the body, and expose them to the people as imposters? This had been much more to their purpose, than all their menaces and ill usage, and would more effectually have undeceived the people. But of this not one word is said. They try to murder them, enter into combinations to assassinate them, prevail with Herod to put one of them to death; but not so much as a charge against them of any fraud in the resurrection. Their orator Tertullus, who could not have missed so fine a topick of declamation, had there been but a suspicion to support it, is quite silent on this head, and is content to flourish on the common-place of sedition and heresy, profaning the temple, and the like: very trifles to his cause, in comparison to the other accusation, had there been any ground to make use of it. And yet as it happens, we are sure the very question of the resurrection came under debate; for Festus tells King Agrippa, that the Jews had certain questions against Paul, of one Jesus which was dead, whom Paul affirmed to be alive. After this, Agrippa hears Paul himself; and had he suspected, much less had he been convinced that there was a cheat in the resurrection, he would hardly have said to Paul at the end of the conference, Almost thou persuadest me to be a Christian.

But let us see what the council and senate of the children of Israel thought of this matter, in the most solemn and serious deliberation they ever had about it. Not long after the resurrection, the apostles were taken; the High Priest thought the matter of that weight, that he summoned the council and senate of the children of Israel. The apostles are brought before them, and make their defence. Part of their defence is in these words: The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. The defence was indeed a heavy charge upon the senate, and in the warmth of their anger, their first resolution was to slay them all. But Gamaliel, one of the council, stood up, and told them, that the matter deserved more consideration. He recounted to them the history of several imposters who had perished, and concluded with respect to the case of the apostles then before them: If this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest haply ye be found to fight against God. The council agreed to this advice, and after some ill treatment, the apostles were discharged. I ask now, and let any man of common sense answer, Could Gamaliel possibly have given this advice, and supposed that the hand of God might be with the apostles, if he had known that there was a cheat discovered in the resurrection of Jesus? Could the whole senate have followed this advice, had they believed the discovery of the cheat? Was there not among them one man wise enough to say, How can you suppose God to have anything to do in this affair, when the resurrection of Jesus, upon which all depends, was a notorious cheat, and manifestly proved to be so? I should but lessen the weight of this authority by saying more, and therefore I will rest here, and give way to the Gentleman to go on with his accusation.

Mr. A. My Lord, Before I proceed any further, I beg leave to say a few words in reply to what the Gentleman has offered on this head.

The Gentleman thinks, that the detection in the case of Lazarus ought to have made the Jews quite unconcerned in the case of Jesus, and secure as to the event of his own resurrection. He says very true, supposing their care had been for themselves: but governors have another care upon their hands, the care of their people; and 'tis not enough for them to guard against being imposed on themselves, they must be watchful to guard the multitude against frauds and deceits. The chief priests were satisfied indeed of the fraud in the case of Lazarus, yet they saw the people deceived by it; and for this reason, and not for their own satisfaction, they used the caution in the case of the resurrection of Jesus, which I before laid before you. In so doing, they are well justified; and the inconsistency charged on the other side, between their opinion of Jesus, and their fear of being imposed on by his pretended resurrection, is fully answered.

The next observation relates to the seal of the sepulchre. The Gentleman thinks the seal was used as a check upon the Roman soldiers. But what reason had the Jews to suspect them? They were not disciples of Jesus; they were servants of the Roman governor, and employed in the service of the Jews: and I leave it to the court to judge, whether the Jews set the seal to guard against their friends, or their enemies? But if the seals were really used against the guards, then the breaking of the seals is a proof that the guards were corrupted: and if so, 'tis easy to conceive how the body was removed.

As to the disciples, the Gentleman observes, that the part allotted them in the management of the resurrection supposes an unaccountable change in their character. It will not be long before the Gentleman will have occasion for as great a change in their character: for these weak men you will find soon employed in converting the world, and sent to appear before Kings and Princes in the name of their master; soon you will see them grow wise and powerful, and every way qualified for their extensive and important business. The only difference between me and the Gentleman on the other side will be found to be this, that I date this change a little earlier than he does: A small matter, surely, to determine the right of this controversy.

The last observation relates to King Agrippa's complaisance to Paul, and Gamaliel's advice. I cannot answer for Agrippa's meaning: but certainly he meant but little; and if this matter is to be tried by his opinion, we know that he never did turn Christian. As for Gamaliel, 'tis probable that he saw great numbers of the people engaged zealously in favour of the apostles, and might think it prudent to pass the matter over in silence, and not to come to extremities. This is a common case in all governments: the multitude and their leaders often escape punishment, not because they do not deserve it, but because it is not, in some circumstances, prudent to exact it.

I pass over these things lightly, because the next article contains the great, to us indeed, who live at this distance, the only great question; for whatever reason the Jews had to believe the resurrection, it is nothing to us, unless the story has been conveyed to us upon such evidence as is sufficient to support the weight laid on it.

My Lord, we are now to enter upon the last and main article of this case; the nature of the evidence upon which the credit of the resurrection stands. Before I inquire into the qualifications of the particular witnesses whose words we are desired to take in this case, I would ask, why this evidence, which manifestly relates to the most essential point of Christianity, was not put beyond all exception? Many of the miracles of Christ are said to be done in the streets, nay even in the temple, under the observation of all the world; but the like is not so much as pretended as to this; nay, we have it upon the confession of Peter, the ringleader of the apostles, that Christ appeared, not to all the people, but unto witnesses chosen before of God. Why picking and culling of witnesses in this case more than in any other? Does it not import some suspicion, raise some jealousy, that this case would not bear the publick light?

I would ask more particularly, Why did not Jesus after his resurrection appear openly to the chief priests and rulers of the Jews? Since his commission related to them in an especial manner, why were not his credentials laid before them? The resurrection is acknowledged to be the chief proof of his mission, why then was it concealed from those who were more than all others concerned in the event of his mission? Suppose an ambassador from some foreign prince should come into England, make his publick entry through the city, pay and receive visits, and at last refuse to shew any letters of credence, or to wait on the King, what would you think of him? Whatever you would think in that case, you must think in this; for there is no difference between them.

But we must take the evidence as it is. It was thought proper, in this case, to have select chosen witnesses; and we must now consider who they were, and what reason we have to take their word.

The first witness was an angel, or angels. They appeared like men to some women who went early to the sepulchre. If they appeared like men, upon what ground are we to take them for angels? The women saw men, and therefore they can witness only to the seeing of men. But I suppose it is the women's judgement, and not their evidence, that we are to follow in this case. Here then we have a story of one apparition to support the credit of another apparition: and the first apparition hath not so much as the evidence of the women to support it, but is grounded on their superstition, ignorance, and fear. Every country can afford an hundred instances of this kind; and there is this common to them all, that as learning and common sense prevail in any country, they die away, and are no more heard of.

The next witnesses are the women themselves. The wisest men can hardly guard themselves against the fears of superstition; poor silly women therefore in this case must needs be unexceptionable witnesses, and fit to be admitted into the number of the chosen witnesses to attest this fact. One part of the account given of them is very rational, that they were surprised and frightened beyond measure; and I leave it to your Lordship and the court to judge, how well qualified they were to give a just relation of what passed.

After this, Jesus appears to two of his disciples as they were upon a journey; he joins them, and introduces a discourse about himself; and spent much time, till it began to grow dark, in expounding the prophecies relating to the death and resurrection of the Messias. All this while, the disciples knew him not. But then going into an house to lodge together, at supper he broke bread, and gave it to them; immediately they knew him, immediately he vanished. Here then are two witnesses more. But what will you call them? eye-witnesses? Why their eyes were open, and they had their senses, when he reasoned with them and they knew him not. So far therefore they are witnesses that it was not he. Tell us therefore upon what account you reject the evidence of their sense before the breaking of the bread, and insist on it afterwards? And why did Jesus vanish as soon as known; which has more of the air of an apparition, than of the appearance of a real man restored to life?

Cleopas, who was one of these two disciples, finds out the apostles, to make the report of what had passed to them. No sooner was the story told, but Jesus appears among them. They were all frightened and confounded, and thought they saw a spectre. He rebukes them for infidelity, and their slowness in believing the prophecies of his resurrection: and though he refused before to let the women touch him (a circumstance which I ought not to have omitted); yet now he invites the apostles to handle him, to examine his hands and feet, and search the wounds of the cross. But what body was it they examined? The same that came in when the doors were shut; the same that vanished from the two disciples; the same that the women might not touch: in a word, a body quite different from a human body, which we know cannot pass through walls, or appear or disappear at pleasure. What then could their hands or eyes inform them of in this case? Besides, is it credible that God should raise a body imperfectly, with the very wounds in it of which it died? Or, if the wounds were such as destroyed the body before, how could a natural body subsist with them afterwards?

There are more appearances of Jesus recorded; but so much of the same kind, so liable to the same difficulties and objections, that I will not trouble your Lordship and the court with a distinct enumeration of them. If the Gentleman on the other side finds any advantage in any of them more than in these mentioned, I shall have an opportunity to consider them in my reply. It may seem surprising to you, perhaps, that a matter of this moment was trusted upon such evidence as this: but it will be still more surprising to consider that the several nations who received the gospel, and submitted to the faith of this article, had not even this evidence: for what people or nation had the evidence of the angels, the women or even of all the apostles? So far from it, that every country had its single apostle, and received the faith upon the credit of his single evidence. We have followed our ancestors without inquiry; and if you examine the thing to the bottom, our belief was originally built upon the word of one man. I shall trouble you, Sir, but with one observation more; which is this: That although in common life we act in a thousand instances upon the faith and credit of human testimony; yet the reason for so doing is not the same in the case before us. In common affairs, where nothing is asserted but what is probable, and possible, according to the usual course of nature, a reasonable degree of evidence ought to determine every man: for the very probability, or possibility of the thing, is an support to the evidence; and in such cases we have no doubt but a man's senses qualify him to be a witness. But when the thing testified is contrary to the order of nature, and, at first sight at least, impossible, what evidence can be sufficient to overturn the constant evidence of nature, which she gives us in the uniform and regular method of her operations? If a man tells me he has been in France, I ought to give a reason for not believing him; but if he tells me he comes from the grave what reason can he give why I should believe him? In the case before us, since the body raised from the grave differed from common natural bodies, as we have before seen; how can I be assured that the apostles' senses qualified them to judge at all of this body; whether it was the same, or not the same which was buried? They handled the body, which yet could pass through doors and walls; they saw it, and sometimes knew it, at other times knew it not. In a word, it seems to be a case exempt from human evidence. Men have limited senses, and a limited reason: when they act within their limits, we may give credit to them; but when they talk of things removed beyond the reach of their senses and reason, we must quit our own, if we believe theirs. Mr. B. My Lord, in answering the objections under this head I shall find myself obliged to change the order in which the gentleman thought proper to place them. He began with complaining, that Christ did not appear publickly to the Jews after his resurrection, and especially to the chief priests and rulers; and seemed to argue, as if such evidence would have put the matter in question out of all doubt: but he concluded with an observation to prove that no evidence in this case can be sufficient; that a resurrection is thing in nature impossible, at least impossible to be proved to the satisfaction of a rational inquirer. If this be the case, why does he require more evidence, since none can be sufficient? Or to what purpose is it to vindicate the particular evidence of the resurrection of Christ, so long as this general prejudice, that a resurrection is incapable of being proved, remains unremoved? I am under a necessity therefore to consider this observation in the first place, that it might lie as a dead weight upon all I have to offer in support of the evidence of Christ's resurrection.

The gentleman allows it to be reasonable in many cases to act upon the testimony and credit of others; but he thinks this should be confined to such cases, where the thing testified is probable, possible, and according to the usual course of nature. The Gentleman does not, I suppose, pretend to know the extent of all natural possibilities, much less will he suppose them to be generally known; and therefore his meaning must be, that the testimony of witnesses is to be received only in cases which appear to us to be possible. In any other sense we can have no dispute; for mere impossibilities, which can never exist, can never be proved. Taking the observation therefore in this sense, the proposition is this: That the testimony of others ought not to be admitted, but in such matters as appear probable, or at least possible to our conceptions. For instance: A man who lives in a warm climate, and never saw ice, ought upon no evidence to believe, that rivers freeze, and grow hard, in cold countries; for this is improbable, contrary to the usual course of nature, and impossible according to his notion of things. And yet we all know, that this is a plain manifest case discernible by the senses of men; of which therefore they are qualified to be good witnesses. An hundred such instances might be named; but 'tis needless: for surely nothing is more apparently absurd than to make one man's ability in discerning and his veracity in reporting plain facts, depend upon the skill or ignorance of the hearer. And what has the Gentleman said upon this occasion against the resurrection, more than any man who never saw ice might say against an hundred honest witnesses, who assert that water turns to ice in cold climates?

Yet it is very true, that men do not so easily believe, upon testimony of others, things which to them seem improbable or impossible; but the reason is not, because the thing itself admits no evidence, but because the hearer's preconceived opinion outweighs the credit of the reporter and makes his veracity to be called in question. For instance it is natural for a stone to roll down hill, it is unnatural for it to roll up hill: but a stone moving uphill is as much the object of sense as a stone moving downhill; and all men in their senses are as capable of seeing and judging and reporting the fact in one case, as in the other. Should a man then tell you, that he saw a stone go uphill of its own accord, you might question his veracity; but you could not say the thing admitted no evidence, because it was contrary to the law and usual course of nature; for the law of nature formed to yourself from your own experience and reasoning is quite independent of the matter of fact which the man testifies: and whenever you see facts yourself, which contradict your notions of the law of nature, you admit the facts, because you believe yourself; when you do not admit like facts upon the evidence of others, it is because you do not believe them, and not because the facts in their own nature exclude all evidence.

Suppose a man should tell you, that he was come from the dead, you would be apt to suspect his evidence. But what would you suspect? That he was not alive when you heard him, saw him, felt him, and conversed with him? You could not suspect this, without giving up all your senses and acting in this case as you act in no other. Here then you would question, whether the man had ever been dead? But would you say, that it is incapable of being made plain by human testimony, that this or that man died a year ago? It can't be said. Evidence in this case is admitted in all courts perpetually

Consider it the other way. Suppose you saw a man publicly executed, his body afterwards was wounded by the executioner, and carried and laid in the grave; that after this you should be told, that the man was come to life again; what would you suspect in this case? Not that the man had never been dead; for that you saw yourself: but you would suspect whether he was now alive. But would you say this case excluded all human testimony and that men could not possibly discern , whether one with whom they conversed familiarly was alive or no? Upon what ground could you say this? A man rising from the grave is an object of sense, and can give the same evidence of his being alive, as any other man in the world can give. So that a resurrection considered only as a fact to be proved by evidence, is a plain case; it requires no greater ability in the witnesses, than that they be able to distinguish between a man dead, and a man alive: a point in which I believe every man living thinks himself a judge.

I do allow that this case, and others of like nature, require more evidence to give them credit than ordinary cases do. You may therefore require more evidence in these, than in other cases; but it is absurd to say, that such cases admit no evidence, when the things in question are manifestly objects of sense.

I allow further, that the Gentleman has rightly stated the difficulty upon the foot of common prejudice; and that it arises from hence, that such cases appear to be contrary to the course of nature. But I desire to consider what this course of nature is. Every man, from the lowest countryman to the highest philosopher frames to himself from his experience and observation, a notion of a course of nature; and is ready to say of everything reported to him that contradicts his experience, that it is contrary to nature. But will the Gentleman say, that everything is impossible or even improbable, that contradicts the notion which men frame to themselves of the course of nature? I think he will not say it. And if he will, he must say that water can never freeze; for it is absolutely inconsistent with the notion which men have of the course of nature, who live in the warm climates. And hence it appears, that when men talk of the course of nature, they really talk of their own prejudices and imaginations; and that sense and reason are not so much concerned in the case as the Gentleman imagines. For I ask, Is it from the evidence of sense, or the evidence of reason that people of warm climates think it contrary to nature, that water should grow solid, and become ice? As for sense, they see indeed that water with them is always liquid; but none of their senses tell them that it can never grow solid. As for reason, it can never so inform them; for right reason can never contradict the truth of things. Our senses then inform us rightly what the usual course of things is; but when we conclude that things cannot be otherwise, we outrun the information of our senses, and the conclusion stands upon prejudice, and not upon reason. And yet such conclusions form what is generally called the course of nature. And when men upon proper evidence and informations admit things contrary to this presupposed course of nature, they do not, as the Gentleman expresses it, quit their own sense and reason; but, in truth, they quit their own mistakes and prejudices.

In the case before us, the case of the resurrection, the great difficulty arises from the like prejudice. We all know by experience that all men die, and rise no more; therefore we conclude, that for a dead man to rise to life again, is contrary to the course of nature. And certainly it is contrary to the uniform and settled course of things. But if we argue from hence that it is contrary and repugnant to the real laws of nature and absolutely impossible on that account, we argue without any foundation to support us either from our senses or our reason. We cannot learn from our eyes, or feeling, or any other sense, that it is impossible for a dead body to live again; if we learn it at all, it must be from our reason; and yet what one maxim of reason is contradicted by the supposition of a resurrection? For my own part; when I consider how I live; that all animal motions necessary to my life are independent of my will; that my heart beats without my consent and without my direction; that digestion and nutrition are performed by methods to which I am not conscious; that my blood moves in a perpetual round, which is contrary to all known laws of motion: I cannot but think, that the preservation of my life, in every moment of it, is as great an act of power, as is necessary to raise a dead man to life. And whoever so far reflects upon his own being as to acknowledge that he owes it to a superior power, must needs think, that the same power which gave life to senseless matter at first, and set all the springs and movements a-going at the beginning, can restore life to dead body. For surely it is not a greater thing to give life to a body once dead, than to a body that never was alive.

In the next place must be considered the difficulties which the gentleman has laid before you, with regard to the nature of Christ's body after the resurrection. He has produced some passages which which, he thinks, imply, that the body was not a real natural body, but a mere phantom, or apparition: and thence concludes, that there being no real object of sense, there can be no evidence in the case.

Presumptions are of no weight against positive evidence; and every account of the resurrection assures us, that the body of Christ was seen, felt, and handled by many persons; who were called upon by Christ so to do, that they might be assured that he had flesh and bones, and was not a mere spectre, as they, in their first surprize, imagined him to be. It is impossible that they who give this account, should mean, by anything they report, to imply that he had no real body; it is certain, then, that when the Gentleman makes use of what they say to this purpose, he uses their sayings contrary to their meaning: for it is not pretended that they say, that Christ had not a real human body after the resurrection; nor is it pretended they had any such thought, except only upon the first surprize of seeing him, and before they had examined him with their eyes and hands. But something they have said, which the Gentleman, according to his notions of philosophy, thinks, implies that the body was not real. To clear this point, therefore, I must lay before you the passages referred to, and consider how justly the Gentleman reasons from them.

The first passage relates to Mary Magdalene, who, the first time she saw Christ, was going to embrace his feet, as the custom of the country was: Christ says to her, [John 20:17] Touch me not, for I am not yet ascended to my Father; but go to my brethren and tell them, etc. Hence the gentleman concludes, that Christ's body was not such an one as would bear the touch. But how does he infer this? Is it from these words Touch me not? It cannot be: for thousands say it every day, without giving the least suspicion, that their bodies are not capable of being touched. The conclusion then must be built on those other words, For I have not yet ascended to my Father. but what have these words to do with the reality of his body? It might be real or not real, for anything that is here said. There is a difficulty in these words, and it may be hard to give the true sense of them; but there is no difficulty in seeing that they have no relation to the nature of Christ's body; for of his body nothing is said. The natural sense of the place as I collect, by comparing this passage with Matthew 28:9 is this. Mary Magdalene, upon seeing Jesus, fell at his feet, and laid hold of them and held them as if she meant never to let them go: Christ said to her, "Touch me not, or hang not about me now; you will have other opportunities of seeing me for I go not yet to my Father: lose no time then but go quickly with my message to my brethren." I am not concerned to support this particular interpretation of the passage; it is sufficient to my purpose, to show that the words cannot possibly relate to the nature of Christ's body one way or other.

The next passage relates to Christ's joining two of his disciples upon the road and conversing with them without being known by them: it grew dark, they pressed him to stay with them that night; he went in with them, broke bread, blessed it, and gave it them, and then they knew him; and immediately he disappeared.