It is therefore absurd to challenge the religion of Christ, because of the corruptions which have spread among Christians. The gospel has no more concern with them, and ought no more to be charged with them, than with the doctrines of the Alcoran.

There is but one observation more, I think, which the Gentleman made under this head. Jesus, he says, referred to the authority of ancient prophecies to prove that the Messias was to die and rise again; the ancient books referred to are extant, and no such prophecies, he says, are to be found. Now, whether the Gentleman can find these prophecies or no, is not material to the present question.

It is allowed that Christ foretold his own death and resurrection; if the resurrection was managed by fraud, Christ was certainly in the fraud himself, by foretelling the fraud which was to happen: disprove therefore the resurrection, and we shall have no further occasion for prophecy. On the other side, by foretelling the resurrection, he certainly put the proof of his mission on the truth of the event.

Whether it be the character of the Messias, in the ancient Prophets, or no, that he should die, and rise again; without doubt Jesus is not the Messias, if he did not rise again: for, by his own prophecy, he made it part of the character of the Messias. If the event justified the prediction, it is such an evidence as no man of sense and reason can reject. One would naturally think, that the foretelling his resurrection, and giving such publick notice to expect it, that his keenest enemies were fully apprised of it, carried with it the greatest mark of sincere dealing. It stands thus far clear of the suspicion of fraud. And had it proceeded from enthusiasm, and an heated imagination, the dead body at least would have rested in the grave, and without further evidence have confuted such pretensions: and since the dead body was not only carried openly to the grave, but there watched and guarded, and yet could never afterwards be found, never heard of more as a dead body, there must of necessity have been either a real miracle, or a great fraud in this case. Enthusiasm dies with the man, and has no operation on his dead body. There is therefore here no medium: you must either admit the miracle, or prove the fraud.

Judge. Mr. A. You are at liberty either to reply to what has been said under this head, or to go on with your cause

Mr. A. My Lord, the observations I laid before you, were but introductory to the main evidences on which the merits of the cause must rest. The Gentleman concluded, that here must be a real miracle or a great fraud; a fraud, he means, to which Jesus in his lifetime was a party. There is, he says, no medium. I beg his pardon. Why might it not be an enthusiasm in the master which occasioned the prediction, and fraud in the servants who put it in execution?

Mr. B. My Lord, This is new matter, and not a reply. The Gentleman opened this transaction as a fraud from one end to the other.

Now he supposes Christ to have been an honest, poor enthusiast, and the disciples only to be cheats.

Judge. Sir, if you go to new matter, the council on the other side must be admitted to answer.

Mr. A. My Lord, I have no such intention. I was observing, that the account I gave of Jesus was only to introduce the evidence that is to be laid before the court. It cannot be expected, that I should know all the secret designs of this contrivance, especially considering that we have but short accounts of this affair, and those too conveyed through hands of friends and parties to the plot. In such a case it is enough if we can imagine what the views probably were; and in such case too it must be very easy for a Gentleman of parts to raise contrary imaginations, and to argue plausibly from them. But the Gentleman has rightly observed, that if the resurrection be a fraud, there is an end to all pretensions, good or bad, that were to be supported by it: therefore I shall go on to prove this fraud, which is one main part of the cause now to be determined.

I beg leave to remind you, that Jesus in his lifetime foretold his death, and that he should rise again the third day. The first part of his prediction was accomplished: he died on the cross and was buried. I will not trouble you with the particulars of his crucifixion, death, and burial; it is a well known story.

Mr. B. My Lord, I desire to know, whether the Gentleman charges any fraud upon this part of the history. Perhaps he may be of the opinion by and by, that there was a sleight of hand in the crucifixion, and that Christ only counterfeited death.

Mr. A. No, no; have no such fears; he was not crucified by his disciples; but by the Romans and the Jews; and they were in very good earnest. I will prove beyond contradiction, that the dead body was fairly laid in the tomb; and it will be well for you if you can get it as fairly out again.

Judge. Go on with your evidence.

Mr. A. My Lord, the crucifixion being over, the dead body was conveyed to a sepulchre; and in the general opinion there seemed to be an end of the whole design. But the governors of the Jews, watchful for the safety of the people, called to mind that Jesus in his lifetime had said, that he would rise again on the third day. It may at first sight seem strange that they should give any attention to such a prophecy; a prophecy big with confidence and presumption, and which to the common sense of mankind carried its confutation along with it: and "there is no other nation in the world which would not have slighted such a vain prognostication of a known imposter." But they had warning to be watchful. It was not long before, that the people "had like to have been fatally deluded and imposed on by him in the pretended resuscitation of Lazarus." They had fully discovered the cheat in the case of Lazarus, and had narrowly escaped the dangerous consequences of it. And though Jesus was dead, yet he had many disciples and followers alive, who were ready enough to combine in any fraud, to verify the prediction of their master. Should they succeed, the rulers foresaw, the consequences in this case would be more fatal than those which before they had narrowly escaped. Upon this account they addressed themselves to the Roman governor, told him how the case was, and desired that he would grant them a guard to watch the sepulchre; that the service would not be long, for the prediction limited the resurrection to the third day; and when that was over, the soldiers might be released from the duty. Pilate granted the request; and a guard was set to watch the sepulchre.

This was not all. The chief priests took another method to prevent all frauds, and it was the best that could possibly be taken; which was, to seal up the door of the sepulchre. To understand to what purpose this caution was used, you need only consider what is intended by sealing up doors, and boxes, or writings. Is it not for the satisfaction of all parties concerned, that they may be sure things are in the state they left them, when they come and find their seals not injured? This was the method used by Darius, when Daniel was cast into the lions den; he sealed the door of the den. And for what purpose?

Was it not to satisfy himself and his court, that no art had been used to preserve Daniel? And when he came and saw Daniel safe, and his seal untouched, he was satisfied. And indeed if we consider the thing rightly, a seal thus used imports a covenant. If you deliver writings to a person sealed, and he accepts them so, your delivery and his acceptance implies a covenant between you, that the writings shall be delivered and the seal whole; and should the seal be broken, it would be a manifest fraud, and breach of trust. Nay, so strongly is this covenant implied, that there needs no special agreement in the case; it is a compact which men are put under by the law of nations, and the common consent of mankind. When you send a letter sealed to the post– house, you have not indeed a special agreement with all persons through whose hands it passes, that it shall not be opened by any hand, but his only to whom it is directed; yet men know themselves to be under this restraint, and that it is unlawful and dishonorable to transgress it.