Thomas Sherlock - The Trial of the Witnesses of the Resurrection of Jesus Christ

This is the substance of the argument on both sides.

I must observe to you, that this reasoning from the case of Lazarus has no foundation in history. There is no pretence for saying, that the Jews in this whole affair had any particular regard to the raising of Lazarus. And if they had any such just suspicion, why was it not mentioned at the trial of Christ? There was then an opportunity of opening the whole fraud, and undeceiving the people. The Jews had a plain law for punishing a false prophet; and what could be a stronger conviction, than such a cheat made manifest? Why then was this advantage lost?

The Gentleman builds this observation on these words, So the last error shall be worse than the first. But is there here anything said about Lazarus? No. The words are a proverbial form of speech, and probably were used without relation to any particular case. But if a particular meaning must be assigned, it is more probable, that the words being used to Pilate, contained a reason applicable to him. Now, Pilate had been drawn in to consent to the crucifixion, for fear the Jews should set up Jesus to be their King in opposition to Caesar; therefore say the chief priests to him, If once the people believe him to be risen from the dead, the last error will be worse than the first; i.e. they will be more inclined and encouraged to rebel against the Romans than ever. This is a natural sense of the words, as they are used to move the Roman governor to allow them a guard. Whether Lazarus were dead or alive; whether Christ came to destroy the Law and the Prophets, or to establish or confirm them, was of little moment to Pilate. It is plain, he was touched by none of these considerations; and refused to be concerned in the affair of Christ, till he was alarmed with the suggestions of danger to the Roman state. This was the first fear that moved him; must not therefore the second now suggested to him be of the same kind?

The next circumstance to be considered, is that of the seal upon the stone of the sepulchre. The council for Woolston supposes an agreement between the Jews and disciples about setting this seal. But for this agreement there is no evidence; nay, to suppose it, contradicts the whole series of the history, as the Gentleman on the other side observed. I will not enter into the particulars of this debate; for it is needless. The plain natural account given of this matter, shuts out all other suppositions. Mr. B. observed to you, that the Jews having a guard, set the seal to prevent any combination among the guards to deceive them: which seems a plain and satisfactory account. The council for W. replies, Let the use of the seals be what they will, it is plain they were broken; and if they were used as a check upon the Roman soldiers, then probably they consented to the fraud: and then it is easily understood how the body was removed.

I must observe to you here, that this suspicion agrees neither with the account given by the evangelist, nor with the story set about by the Jews; so that it is utterly unsupported by any evidence.

Nor has it any probability in it. For what could move Pilate, and the Roman soldiers, to propagate such a cheat? He had crucified Christ, for no other reason, but for fear the people would revolt from the Romans; perhaps too he consented to place a guard upon the sepulchre, to put an end to the people's hope in Jesus: and is it likely at last that he was consenting to a cheat, to make the people believe him risen from the dead; the thing, of all others, which he was obliged, as his apprehensions were, to prevent?

The next circumstance insisted on as a proof of the fraud, is, that Jesus rose from the dead before the time he had appointed. Mr. A. supposes that the disciples hastened the plot, for fear of falling in with multitudes, who waited only for the appointed time to be at the sepulchre, and to see with their own eyes. He was answered, That the disciples were not, could not be concerned, or be present at moving the body; that they were dispersed, and lay concealed for fear of the Jews: that hastening the plot, was of no use; for the resurrection happened whilst the guards were at the sepulchre; who were probably enow to prevent violence; certainly enow to discover it, if any were used.

This difficulty then rests merely upon the reckoning of the time.

Christ died on Friday, rose early on Sunday. The question is, Whether this was rising the third day, according to the prediction? I will refer the authorities made use of in this case to your memory, and add only one observation, to shew that it was indeed the third day, according as the people of the country reckoned. When Christ talked with the two disciples who knew him not, they gave him an account of his own crucifixion, and their disappointment; and tell him, Today is the third day since these things were done [Luke24:21]. Now, this conversation was on the very day of the resurrection. And the disciples thought of nothing less than answering an objection against the resurrection, which as yet they did not believe. They recount only a matter of fact, and reckon the time according to the usage of their country, and call the day of the resurrection the third day from the crucifixion; which is a plain evidence, in what manner the Jews reckoned in this and like cases.

As the objections in this case are founded upon the story reported by the Jews, and the Roman soldiers, Mr. B. in his answer, endeavored to shew, from some historical passages, that the Jews themselves did not believe the story.

His first argument was, That the Jews never questioned the disciples for this cheat, and the share they had in it, when they had them in their power. And yet who sees not that it was very much in their purpose so to do? To this there is no reply.

The second argument was from the treatment St. Paul had from King Agrippa, and his saying to St. Paul, Almost thou persuadest me to be a Christian: A speech which he reckons could not be made by a prince, to one concerned in carrying out a known cheat. To this the Gentleman replies, That Agrippa never did become a Christian; and that no great stress is to be laid upon his compliance to his prisoner. But allowing that there was something of humanity and civility in the expression, yet such civility could hardly be paid to a known impostor. There is a propriety even in civility. A prince may be civil to a rebel; but he will hardly compliment him for his loyalty: he may be civil to a poor sectary; but if he knows him to be a cheat, he will scarcely compliment him with hopes that he will be of his party.

The third argument was from the advice given by Gamaliel to the council of the Jews, to let the apostles alone, for fear they themselves should be found to fight against God: A supposition which the Gentleman thinks absolutely inconsistent with his, or the council's being persuaded, that the apostles were guilty of any fraud in managing the resurrection of Christ.

The Gentleman replies, That Gamaliel's advice respected only the numbers of people deceived; and was a declaration of his opinion, that it was not prudent to come to extremities till the people were in a better temper. This deserves consideration.

First, I observe, that Gamaliel's words are express, Lest ye be found to fight against God; which reason respects God, and not the people. And the suppostion is, that the hand of God might possibly be in this work: A saying which could not have come from him, or have been received by the council, if they had believed the resurrection to have been a cheat.

Secondly, It is remarkable, that the miracles wrought by the apostles after the death of Christ, those especially which occasioned the calling of this council, had a much greater effect upon the Jews, than even the miracles of Christ himself. They held out against all the wonders of Christ, and were perpetually plotting his death, not doubting but that would put an end to all their trouble: but when, after his death, they saw the same powers continue with the apostles, they saw no end of the affair, but began to think in earnest there might be more in it than they were willing to believe. And, upon the report made to them of the apostle's works, they make serious reflexion, and doubted whereunto this would grow. And though in their anger and vexation of heart they thought of desperate remedies, and were for killing the apostles also; yet they hearkened willing to Gamaliel's advice; which at another time might have been dangerous to the adviser. So that it appears from the history, that the whole council had the same doubt that Gamaliel had, that possibly the hand of God might be in this thing. And could the Jews, if they had manifestly discovered the cheat of the resurrection a little time before, have entertained such a suspicion?