The Trial of the Witnessses of the Resurrection of Jesus Christ.
by Thomas Sherlock.
We were, not long since, some Gentlemen of the inns of court together, each to other so well known, that no man"s presence was a confinement to any other, from speaking his mind on any subject that happened to arise in conversation. The meeting was without design, and the discourse, as in like cases, various. Among other things we fell upon the subject of Woolston"s trial and conviction, which had happened some few days before. That led to a debate, How the law finds in such cases? what punishment it inflicts? and, in general, whether the law ought at all to interpose in controversies of this kind? We were not agreed in these points. One, who maintained the favorable side to Woolston, discovered a great liking and approbation of his discourses against the miracles of Christ, and seemed to think his arguments unanswerable. To which another replied, I wonder that one of your abilities, and bred to the profession of the law, which teaches us to consider the nature of evidence, and its proper weight, can be of that opinion: I am sure you would be unwilling to determine a property of five shillings upon such evidence, as you now think material enough to overthrow the miracles of Christ.
It may easily be imagined, that this opened a door to much dispute, and determined the conversation for the remainder of the evening to this subject. The dispute ran thro" almost all the particulars mentioned in Woolston"s pieces; but the thread of it was broken by several digressions, and the pursuit of things which were brought accidentally into the discourse. At length one of the company said pleasantly; Gentlemen, you don"t argue like lawyers; if I were judge in this cause, I would hold you better to the point. The company took the hint, and cried, they should be glad to have the cause reheard, and him to be the judge. The Gentlemen who had engaged with mettle and spirit in a dispute which arose accidentally, seemed very unwilling to be drawn into a formal controversy; and especially the Gentleman who argued against Woolston, thought the matter grew too serious for him, and excused himself from undertaking a controversy in religion, of all others the most momentous. But he was told, that the argument should be confined merely to the nature of the evidence; and that might be considered, without entering into any such controversy as he would avoid; and, to bring the matter within bounds, and under one view, the evidence of Christ"s resurrection, and the exceptions taken to it, should be the only subject of the conference. With such persuasion he suffered himself to be persuaded, and promised to give the company, and their new-made judge, a meeting that day fortnight.
The judge and the rest of the company were for bringing on the cause a week sooner; but the council for Woolston took the matter up, and said, Consider, Sir, the Gentleman is not to argue out of Littleton, Plowden, or c.o.ke, authors to him well known; but he must have his authorities from Matthew, Mark, Luke, and John; and a fortnight is time little enough of all conscience to gain a familiarity with a new acquaintance: and, turning to the Gentleman, he said, I"ll call upon you before the fortnight is out, to see how reverend an appearance you make behind Hammond on the New Testament, a concordance on one hand, and a folio Bible with references on the other. You shall be welcome, Sir, replied the Gentleman; and perhaps you may find some company more to your own taste. He is but a poor council who studies on one side of the question only; and therefore I will have your friend Woolston, T____l, and C___s, to entertain you when you do me the favor of the visit. Upon this we parted in good humour, and all pleased with the appointment made, except the two Gentlemen who were to provide the entertainment.
The Second Day
The company met at the time appointed: but as it happened in this, as in like cases it often does, that some friends to some of the company, who were not of the party the first day, had got notice of the meeting; and the Gentlemen who were to debate the question, found they had a more numerous audience than they expected or desired. He especially who was to maintain the evidence for the resurrection, began to excuse the necessity he was under of disappointing their expectation, alledging that he was not prepared; and he had persisted in excusing himself, but that the strangers who perceived what the case was, offered to withdraw; which the Gentleman would by no means consent to: they insisting to go, he said, he would much rather submit himself to their candour, unprepared as he was, than be guilty of such rudeness, as to force them to leave the company. Upon which one of the company, smiling, said, It happens luckily that our number is increased: when we were last together, we appointed a judge, but we quite forgot a jury: and now, I think, we are good men and true, sufficient to make one. This thought was pursued in several allusions to legal proceedings; which created some mirth, and had this good effect, that it dispersed the solemn air, which the mutual compliments upon the difficulty before mentioned had introduced, and restored the ease and good humour natural to the conversation of Gentlemen.
The judge perceiving the disposition of the company, thought it a proper time to begin, and called out, Gentlemen of the jury, take your places; and immediately seated himself at the upper end of the table.
The company sat round him, and the judge called upon the council for Woolston to begin.
Mr. A. Council for Woolston, addressing himself to the judge, said,
May it please your Lordship, I conceive the Gentleman on the other side ought to begin, and lay his evidence, which he intends to maintain, before the court; till that is done, it is to no purpose for me to object. I amy perhaps object to something which he will not admit to be any part of his evidence; and therefore I apprehend, the evidence ought in the first place to be distinctly stated.
Judge. Mr. B What say you to that?
Mr. B. Council on the other side:
My Lord, If the evidence I am to maintain, were to suppose any new claim; if I were to gain any thing which I am not already possessed of, the Gentleman would be in the right: but the evidence is old, and is matter of record; and I have been long in possession of all that I claim under it. If the Gentleman has anything to say to dispossess me, let him produce it; otherwise I have no reason to bring my own t.i.tle into question. And this I take to be the known method of proceeding in such cases: no man is obliged to produce his t.i.tle to his possession; it is sufficient if he maintain it when it is called in question.
Mr A. Surely, my Lord, the Gentleman mistakes the case. I can never admit myself to be out of possession of my understanding and reason; and since he would put me out of this possession, and compel me to admit things incredible, in virtue of the evidence he maintains, he ought to set forth his claim, or leave the world to be directed by common sense.
Judge. Sir, you say right, upon supposition that the truth of the Christian religion were the point in question. In that case it would be necessary to produce the evidence for the Christian religion.
But the matter now before the court is, Whether the objections produced by Mr. Woolston, are of weight to overthrow the evidence of Christ"s resurrection? You see then the evidence of the resurrection is supposed to be what it is on both sides; and the thing immediately in judgement is, the value of the objections; and therefore they must be set forth.
The court will be bound to take notice of the evidence, which is admitted as a fact on both parts. Go on, Mr. A.
Mr. A. My Lord, I submit to the direction of the court, I cannot but observe, that the Gentleman on the other side, unwilling as he seems to be to state his evidence, did not forget to lay in his claim to prescription; which is perhaps, in truth, tho" he has too much skill to own it, the very strength of his cause. I do allow, that the Gentleman maintains nothing, but what his father and grandfather, and his ancestors, beyond time of man"s memory, maintained before him: I allow too, that prescription in many cases makes a good t.i.tle; but it must always be with this condition, that the thing is capable of being prescribed for: and I insist, that prescription cannot run against reason and common sense. Customs may be pleaded by prescription; but if, upon showing the custom, anything unreasonable appears in it, the prescription fails; for length of time works nothing towards the establishing anything that could never have a legal commencement. And if this objection will overthrow all prescriptions for customs; the mischief of which extends perhaps to one poor village only, and affects them in no greater a concern, than their right of common upon a ragged mountain: shall it not much more prevail, when the interest of mankind is concerned, and in no less a point than his happiness in this life, and all his hopes for futurity? Besides, if prescription must be allowed in this case, how will you deal with it in others? What will you say to the ancient Persians, and their fire-altars? nay, what to the Turks, who have been long enough in possession of their faith to plead -----
Mr. B. I beg pardon for interrupting the Gentleman, but it is to save him trouble. He is going into his favorite common-place, and has brought us from Persia to Turkey already; and if he goes on, I know we must follow him around the globe. To save us from this long journey, I"ll waive all advantage from the antiquity of the resurrection, and the general reception the belief of it has found in the world; and am content to consider it as a fact which happened but last year, and was never heard of either by the Gentleman"s grandfather, or by mine.
Mr. A. I should not have taken quite so long a journey as the Gentleman imagines; nor, indeed, need any man go far from home to find instances to the purpose I was upon. But, since this advantage is quitted, I am as willing to spare my pains, as the Gentleman is desirous that I should. And yet I suspect some art even in this concession, fair and candid as it seems to be. For I am persuaded, that one reason, perhaps the main reason, why men believe this history of Jesus, is, that they cannot conceive, that any one should attempt, much less succeed in such an attempt as this, upon the foundation of mere human cunning and policy; and "tis worth to go round the globe, as the Gentleman expressed himself, so see various instances of the like kind, in order to remove this prejudice. But I stand corrected, and will go directly to the point now in judgement.
Mr. B. My Lord, the Gentleman, in justification of his first argument, has entered upon another of a very different kind. I think he is sensible of it, and seeming to yield up one of his popular topicks, is indeed artfully getting rid of another; which has made a very good figure in many late writings, but will not bear in any place where he who maintains it may be asked questions. The mere antiquity of the resurrection I gave up; for, if the evidence was not good at first, it can"t be good now. The Gentleman is willing, he says, to spare us his history of ancient errors; and intimates, that upon this account he pa.s.ses over many instances of fraud, that were in like circ.u.mstances to the case before us. I would not have the main strength of his case betrayed in complaisance to me. Nothing can be more material than to show a fraud of this kind, that prevailed universally in the world. Christ Jesus declared himself a Prophet, and put the proof of his mission on this, that he should die openly and publickly, and rise again the third day. This surely was the hardest plot in the world to be managed; and if there be one instance of this kind, or in any degree like it, by all means let it be produced.
Mr. A. My Lord, There has hardly been an instance of a false religion in the world, but it has also afforded a like instance to this before us. Have they not all pretended to inspiration? Upon what foot did Pythagoras, Numa, and others set up? Did they not all converse with the G.o.ds, and pretend to deliver oracles?
Mr. B. This only shews, that revelation is by the common consent of mankind the very best foundation of religion; and therefore every imposter pretends to it. But is a man"s hiding himself in a cave for some years, and then coming out into the world, to be compared to a man"s dying, and rising to life again? So far from it, that you and I and every man may do the one, but no man can do the other.
Mr. A. Sir, I suppose it will be allowed to be as great a thing to go to heaven, and converse with angels, and with G.o.d, and to come down to earth again, as it is to die, and rise again? Now, this very thing Mahomet pretended to do; and all his disciples believe it. Can you deny this fact?
Mr. B. Deny it, Sir? No. But tell us who went with Mahomet? Who were his witnesses? I expect, before we are done, to hear of the guards set over the sepulchre of Christ, and the seal of the stone.
What guard watched Mahomet in his going or returning? What seals and credentials had he? He himself pretends to none. His followers pretend to nothing but his own word. We are now to consider the evidence for Christ"s resurrection, and you think to parallel it, by producing a case for which no one ever pretended there was any evidence. You have Mahomet"s word; and no man ever told a lie, but you had his word for the truth of what he said: and therefore you need not go round the globe to find such instances as these. But this story, it is said, has gained great credit, and is received by many nations.
Very well. And how was it received? Was not every man converted to this faith with the sword at his throat? In our case, every witness to the resurrection, and every believer of it, was hourly exposed to death. In the other case, whoever refused to believe, died; or, what was as bad, lived a wretched conquered slave. And will you pretend these cases to be alike? One case indeed there was, within our own memory, which, in some circ.u.mstances, came near to the case now before us. The French prophets put the credit of their mission upon the resurrection of Dr. Emmes, and gave publick notice of it. If the Gentleman pleases to make use of this instance, it is at his service.
Mr. A. The instance of Dr. Emmes is so far to the purpose, that it shews to what lengths enthusiasm will carry men. And why might not the same thing happen at Jerusalem, which happened but a few years ago in our own country? Matthew and John, and the rest of them, managed that affair with more dexterity than the French prophets; so that the resurrection of Jesus gained credit in the world, and the French prophets sunk under their ridiculous pretensions. That is all the difference.
Mr. B. Is it so? And a very wide difference, I promise you. In one case everything happened that was proper to convince the world of the resurrection; in the other, the event manifested the cheat: and upon the view of these circ.u.mstances, you think it is sufficient to say, with great coolness, That is all the difference. Why, what difference do you expect between truth and falsehood? What distinction _____
Judge. Gentlemen, you forget you are in a court, and are falling into dialogue. Courts don"t allow of chit-chat. Look ye, the evidence of the resurrection of Jesus is before the court, recorded by Matthew, Mark, and others. You must take it as it is; you can neither make it better, or worse. These witnesses are accused of giving false evidence. Come to the point; and let us hear what you have to offer to prove the accusation.
Mr. B. Is it your meaning, Sir, that the objections should be stated and argued all together, and that the answer should be to the whole at once? or would you have the objections argued singly, and answered separately by themselves?
Judge. I think this court may dispense with the strict forms of legal proceeding; and therefore I leave this to the choice of the jury.
After the jury had consulted together, the foreman rose up,
The Foreman of the Jury. We desire to hear the objections argued and answered separately. We shall be better able to form a judgement, by hearing the answer while the objection is fresh in our minds.
Judge. Gentlemen, you hear the opinion of the jury. Go on.
Mr. AI am now to disclose to you a scene, of all others the most surprising. "The resurrection has been long talked of, and, to the amazement of everyone who can think freely, has been believed through all ages of the church." This general and constant belief creates in most minds a presumption that it was founded on good evidence. In other cases the evidence supports the credit of the history; but here the evidence itself is presumed only upon the credit which the story has gained. I wish the books dispersed against Jesus by the ancient Jews had not been lost; for they would have given us a clear insight into this contrivance: but it is happy for us, that the very account given by the pretended witnesses of this fact, is sufficient to destroy the credit of it.
The resurrection was not a thing contrived for its own sake. No!
it was undertaken to support great views, and for the sake of great consequences that were to attend it. It will be necessary therefore to lay before you those views, that you may be the better judge of this part of the contrivance, when you have the whole scene before you.
The Jews were a weak superst.i.tious people, and, as is common among such people, gave great credit to some traditionary prophecies about their own country. They had, besides, some old books among them, which they esteemed to be writings of certain Prophets, who had formerly lived among them, and whose memory they had in great veneration. From such old books and traditions they formed many extravagant expectations; and among the rest one was, that some time or other a great victorious prince would rise among them, and subdue all their enemies, and make them lords of the world. In Augustus"s time they were in a low state, reduced under the Roman yoke; and as they never wanted a deliverer more, so the eagerness of this hope, as it happens to weak minds, turned into a firm expectation that he would soon come. This proved a temptation to some bold, and to some cunning men, to personate the prince so much expected. And "nothing is more natural and common to promote rebellions, than to ground them on new prophecies, or new interpretations of old ones; prophecies being suited to the vulgar superst.i.tion, and operating with the force of religion."
Accordingly, many such imposters rose, pretending to be the victorious prince expected; and they, and the people who followed them, perished in the folly of their attempt.
But Jesus, knowing that victories and triumphs are not things to be counterfeited; that the people were not to be delivered from the Roman yoke by sleight of hand; and having no hope of being able to cope with the Emperor of Rome in good earnest, took another and more successful method to carry on his design. He took upon him to be the prince foretold in the ancient Prophets; but then he insisted that the true sense of the prophecies had been mistaken; that they related not to the kingdoms of this world, but to the kingdom of heaven; that the Messias was not to be a conquering prince, but a suffering one; that he was not to come with horses of war, and chariots of war, but was to be meek and lowly, riding on an a.s.s. By this means, he got the common and necessary foundation for a new revelation, which is to be built and founded on a precedent revelation.
To carry on this design, he made choice of twelve men of no fortunes or education, and of such understandings, as gave no jealousy that they would discover the plot. And, what is most wonderful, and shews their ability, while the master was preaching the kingdom of heaven, these poor men, not weaned from the prejudices of their country, expected every day that he would declare himself a king, and were quarreling who should be his first minister. This expectation had a good effect on the service; for it kept them constant to their master.
I must observe further, that the Jews were under strange apprehensions of supernatural powers: and as their own religion was founded on the belief of certain miracles said to be wrought by their lawgiver Moses; so were they ever running after wonders and miracles, and ready to take up with any stories of this kind. Now, as something extraordinary was necessary to support the pretensions of Jesus, he dextrously laid hold of this weakness of the people, and set up to be a wonder-worker. His disciples were well qualified to receive this impression: they saw, or thought they saw many strange things, and were able to spread the fame and report of them abroad.
This conduct had the desired success. The whole country was alarmed, and full of the news of a great Prophet"s being come among them. They were too full of their own imagination, to attend to the notion of a kingdom of heaven. Here was one mighty in deed and in word; and they concluded that he was the very prince their nation expected. Accordingly they once attempted to set him up for a King; and at another time attended him in triumph to Jerusalem. This natural consequence opens the natural design of the attempt. If things had gone on successfully to the end, it is probable that the kingdom of heaven would have been changed into a kingdom of this world. The design indeed failed, by the impatience and over-hastiness of the mult.i.tude; which alarmed not only the chief of the Jews, but the Roman governor also.
The case being come to this point, and Jesus seeing that he could not escape being put to death, he declared, that the ancient Prophets had foretold, that the Messias should die upon a cross, and that he should rise again on the third day. Here was the foundation for the continuing this plot, which otherwise had died with its author. This was his legacy to his followers; which, having been well managed by them and their successors, has at last produced a kingdom indeed; a kingdom of priests, who have governed the world for many ages, and have been strong enough to set Kings and Emperors at defiance. But so it happens, the ancient Prophets appealed to are still extant; and there being no such prophecies of the death and resurrection of the Messias, they are a standing evidence against this story. As he expected, so it happened, that he died on a cross; and the prosecuting of this contrivance was left to the management of his disciples and followers.
Their part is next to be considered-----.
Mr. B.My Lord, Since it is your opinion that the objections should be considered singly, and the Gentleman has carried his scheme down to the death of Christ, I think he is come to a proper rest; and that it is agreeable to your intention that I should be admitted to answer.
Judge.You say right, Sir. Let us hear what you answer to this charge.
Mr. B.My Lord, I was unwilling to disturb the Gentleman by breaking in upon his scheme; otherwise I would have reminded him that this court sits to examine evidence, and not to be entertained with fine imaginations. You have had a scheme laid before you, but not one bit of evidence to support any part of it; no, not so much as a pretence to any evidence. The Gentleman was, I remember, very sorry that the old books of the Jews were lost, which would, as he supposes, have set forth all this matter; and I agree with him, that he has much reason to be sorry, considering his great scarcity of proof. And since I have mentioned this, that I may not be to return to it again, I would ask the Gentleman now, how he knows there ever were such books? And since, if ever there were any, they are lost, how he knows what they contained? I doubt I shall have frequent occasion to ask such questions. It would indeed be a sufficient answer to the whole, to repeat the several suppositions that have been made, and to call for the evidence upon which they stand. This would plainly discover every part of the story to be mere fiction. But since the Gentleman seems to have endeavored to bring under one view the many insinuations which have of late been spread abroad by different hands, and to work the whole into a consistent scheme; I will, if your patience shall permit, examine this plot, and see to whom the honour of the contrivance belongs.
The Gentleman begins with expressing his "amazement, that the resurrection has been believed in all ages of the church." If you ask him, Why? he must answer , Because the account of it is a forgery; for it is no amazement to him, surely, that a true account should be generally well received. So that this remark proceeds indeed from confidence rather than amazement; and comes only to this, that he is sure that there was no resurrection. And I am sure that this is no evidence that there was none. Whether he is mistaken in his confidence, or I in mine, the court must judge.
The Gentleman"s observation, That the general belief of the resurrection creates a presumption that it stands upon good evidence, and therefore people look no farther, but follow their fathers, as their fathers did their grandfathers before them, is in great measure true; but it is a truth nothing to his purpose. He allows, that the resurrection has been believed in all ages of the church; that is, from the very time of the resurrection: what then prevailed with those who first received it? They certainly did not follow the example of their fathers. Here then is the point, How did this fact gain credit in the world at first? Credit it has gained without doubt. If the mult.i.tude at present go into this belief through prejudice, example, and for company sake, they do in this case no more, nor otherwise, than they do in all cases. And it cannot be denied, but that truth may be received through prejudice, (as it is called), i.e. without examining the proof, or merits of the cause, as well as falsehood. What general truth is there, the merits of which all the world, or the one hundredth part has examined? It is smartly said somewhere, That the priest only continues what the nurse began. But the life of the remark consists in the quaintness of the ant.i.thesis between the nurse and the priest; and owes its support much more to sound than to sense. For is it possible that children should not hear something of the common and popular opinions of their country, whether these opinions be true or false? Do they not learn the common maxims of reason this way? Perhaps every man first learned from his nurse that two and two make four; and whenever she divides an apple among her children, she instills into them this prejudice, That the whole is equal to its parts, and all the parts equal to the whole: and yet Sir Isaac Newton, (shame on him!) what work has he made, what a building he has erected upon the foundation of this nursery-learning? As to religion, there never was a religion, there never will be one, whether true or false, publickly owned in any country, but children have heard, and ever will hear, more or less of it from those who are placed about them. And if this is, and ever must be the case, whether the religion be true or false; "tis highly absurd to lay stress on this observation, when the question is about the truth of any religion; for the observation is indifferent to both sides of the question.
We are now, I think, got through the common-place learning, which must forever, it seems, attend upon questions of this nature; and are coming to the very merits of the cause.