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 ass. 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 multitude; 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 multitude 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 antithesis 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 i
s 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.
And here the Gentleman on the other side thought proper to begin with an account of the people of the Jews, the people in whose country the fact is laid, and who were originally, and in some respects principally concerned in its consequences.
They were, he says, a weak superstitious people, and lived under certain pretended prophecies and predictions; that upon this ground they had, some time before the appearance of Christ Jesus, conceived great expectation of the coming of a victorious prince, who should deliver them from the Roman yoke, and make them all kings and princes.
He goes on then to observe, how liable the people were, in this state of things, to be imposed on, and led into rebellion, by any one who was bold enough to take upon him to personate the prince expected. He observes further, that in fact many such imposters did arise, and deceived multitudes to their ruin and destruction.
I have laid these things together, because I do not intend to dispute these matters with the Gentleman. Whether the Jews were a weak and superstitious people, and influenced by false prophecies, or whether they had true prophecies among them, is not material to the present question: it is enough for the Gentleman's argument if I allow the fact to be as he has stated it, that they did expect a victorious prince; that they were upon this account exposed to be practised on by pretenders; and in fact were often so deluded.
This foundation being laid, it was natural to expect, and I believe your Lordship and every one present did expect, that the Gentleman would go on to shew, that Jesus laid hold of this opportunity, struck in with the opinion of the people, and professed himself to be the prince who was to work their deliverance. But so far, it seems, is this from being the case, that the charge upon Jesus is, that he took the contrary part, and set up in opposition to all the popular notions and prejudices of his country; that he interpreted the prophecies to another sense and meaning than his countrymen did; and by his expositions took away all hopes of their ever seeing the victorious deliverer so much wanted and expected.
I know not how to bring the Gentleman's premisses and his conclusion to any agreement; they seem to be at a great variance at present. If it be the likeliest method for an imposter to succeed, to build on the popular opinions, prejudices and prophecies of the people; then surely an imposter cannot possibly take a worse method, than to set up in opposition to all the prejudices and prophecies of the country. Where was the art and cunning then of taking this method?
Could anything be expected from it but hatred, contempt, and persecution? And did Christ in fact meet with any other treatment from the Jews? And yet when he found, as the Gentleman allows he did, that he must perish in this attempt, did he change his note? did he come about, and drop any intimations agreeable to the notions of the people?
It is not pretended. This, which, in any other case which ever happened, would be taken to be a plain mark of great honesty, or great stupidity, or of both, is in the present case art, policy, and contrivance.
But, it seems, Jesus dared not set up to be the victorious prince expected, for victories are not to be counterfeited. I hope it was no crime in him that he did not assume this false character, and try to abuse the credibility of the people; if he had done so, it certainly would have been a crime; and therefore in this point at least he is innocent. I do not suppose the Gentleman imagines the Jews were well founded in their expectation of a temporal prince: and therefore when Christ opposed this conceit at the manifest hazard of his life, as he certainly had truth on his side, so the presumption is, that it was for the sake of truth that he exposed himself.
No. He wanted, we are told, the common and necessary foundation for a new revelation, the authority of an old one to build on. Very well. I will not inquire how common, or how necessary this foundation is to a new revelation; for, be that case as it will, it is evident, that in the method Christ took, he had not, nor could have the supposed advantage of such foundation. For why is this foundation necessary? A friend of the Gentleman's shall tell you "Because it must be difficult, if not impossible, to introduce among men (who in all civilized countries are bred up in the belief of some revealed religion) a revealed religion wholly new, or such as has no reference to a preceding one; for that would be to combat all men on too many respects, and not to proceed on a sufficient number of principles necessary to be assented to by those on whom the first impressions of a new religion are proposed to be made." You see now the reason of the necessity of this foundation: it is, that the new teacher may have the advantage of old popular opinions, and fix himself upon the prejudices of the people. Had Christ any such advantages? or did he seek any such? The people expected a victorious prince; he told them they were mistaken: they held as sacred the traditions of the elders; he told them those traditions made the law of God of none effect: they valued themselves for being the peculiar people of God; he told them, that people from all quarters of the world should be the people of God, and sit down with Abraham, Isaac, and Jacob, in the kingdom: they thought God could be worshipped only at Jerusalem; he told them God might and should be worshipped everywhere: they were superstitious in the observance of the sabbath; he, according to their reckoning, broke it frequently: in a word, their washings of hands and pots, their superstitious distinctions of meats, their prayers in publick, their villanies in secret, were all reproved, exposed, and condemned by him; and the cry ran strongly against him, that he came to destroy the Law and the Prophets. And now, Sir, what advantage did Christ have of your common and necessary foundation? What sufficient number of principles owned by the people did he build on? If he adhered to the old revelation in the true sense, or (which is sufficient to the present argument) in a sense not received by the people, it was in truth the greatest difficulty he had to struggle with: and therefore what could tempt him, but purely a regard for truth, to take upon himself so many difficulties, which might have been avoided, could he have been but silent as to the old revelation, and left the people to their imaginations?
To carry on this plot, we are told, that the next thing which Jesus did, was, to make choice of proper persons to be his disciples.
The Gentleman has given us their character; but, as I suppose he has more employment for them before he has done, I desire to defer the consideration of their abilities and conduct till I hear what work he has for them to do. I would only observe, that thus far this plot differs from all that ever I heard of. Imposters generally take advantage of the prejudices of the people, generally too they make choice of cunning dextrous fellows to manage under them; but in this case Jesus opposed all the notions of the people, and made choice of simpletons, it seems, to conduct his contrivances.
But what design, what real end was carrying on all this while?
Why, the Gentleman tells us, that the very thing disclaimed, the temporal kingdom, was the real thing aimed at under this disguise. He told the people there was no foundation to expect a temporal deliverer, warned them against all who would set up those pretensions; he declared there was no ground from the ancient prophecies to expect such a prince: and yet by these very means he was working his way to an opportunity of declaring himself to be the very prince the people wanted. We are still upon the marvelous; every step opens new wonders.
I blame not the Gentleman; for what but this can be imagined to give any account of these measures imputed to Christ? Be this never so unlikely, yet this is the only thing that can be said. Had Christ been charged with enthusiasm, it would not have been necessary to assign a reason for his conduct: madness is unaccountable: Ratione modoque tractari non vult. But when design, cunning, and fraud are made the charge, and carried to such an height, as to suppose him to be a party to the contrivance of a sham resurrection for himself, it is necessary to say to what end th
is cunning tended. It was, we are told, to a kingdom: and indeed the temptation was little enough, considering that the chief conductor of the plot was crucified for his pains. But were the means made use of at all probable to achieve the end? Yes, says the Gentleman, that can't be disputed; for they had really this effect, the people would have made him King. Very well: Why was he not King then? Why, it happened unluckily that he would not accept the offer, but withdrew himself from the multitude, and lay concealed until they were dispersed. It will be said, perhaps, that Jesus was a better judge of affairs than the people, and saw that it was not yet time to accept the offer. Be it so; let us see then what follows.
The government was alarmed, and Jesus was looked on as a person dangerous to the state; and he had discernment enough to see that his death was determined and inevitable. What does he do then? Why, to make the best of a bad case, and to save the benefit of his undertaking to those who were to succeed him, he pretends to prophecy of his death, which he knew could not be avoided: Men do not use to play tricks in articulo mortis; but this plot had nothing common, nothing in the ordinary way. But what if it should appear, that after the foretelling of his death (through despair of his fortunes it is said) he had it in his power to set up for King once more, and once more refused the opportunity? Men in despair lay hold on the least help, and never refuse the greatest. Now, the case was really so. After he had foretold his crucifixion, he came to Jerusalem in the triumphant manner the Gentleman mentioned; the people strewed his way with boughs and flowers, and were all at his devotion; the Jewish governors lay still for fear of the people. Why was not this opportunity laid hold on to seize the kingdom, or at least to secure himself from the ignominious death he expected? For whose sake was he contented to die? for whose sake did he contrive this plot of his resurrection? Wife and children he had none; his nearest relations gave little credit to him; his disciples were not fit even to be trusted with the secret, nor capable to manage any advantage that could arise from it. However, the Gentleman tells us, a kingdom has arisen out of this plot, a kingdom of priests. But when did it arise? Some hundred years after the death of Christ, in opposition to his will, and almost to the subversion of his religion. And yet we are told this kingdom was the thing he had in view. I am apt to think the Gentleman is persuaded, that the dominion he complains of is contrary to the spirit of the gospel; I am sure some of his friends have taken great pains to prove it is so. How then can it be charged as the intention of the gospel to introduce it? Whatever the case was, it cannot surely be suspected that Christ died to make Popes and Cardinals. The alterations which have happened in the doctrines and practices of churches, since the Christian religion was settled by those who had an authentick commission to settle it, are quite out of the question, when the inquiry is about the truth of the Christian religion. Christ and his Apostles did not vouch for the truth of all that should be taught in the church in future times; nay, they foretold and fore warned the world against such corrupt teachers.
The Trial of the Witnesses of the Resurrection of Jesus Christ Page 2