The Age of Reason. Thomas Paine
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nor of the graves opening, nor of the dead men walking out. The writer of the book of Luke is silent also upon the same points. And as to the writer of the book of John, though he details all the circumstances of the crucifixion down to the burial of Christ, he says nothing about either the darkness — the veil of the temple — the earthquake — the rocks — the graves — nor the dead men.
Now, if it had been true that those things had happened, and if the writers of those books had lived at the time they did happen, and had been the persons they are said to be, namely, the four men called apostles, Matthew, Mark, Luke and John, it was not possible for them, as true historians, even without the aid of inspiration, not to have recorded them. The things, supposing them to have been facts, were of too much notoriety not to have been known, and of too much importance not to have been told. All these supposed apostles must have been witnesses of the earthquake, if there had been any; for it was not possible for them to have been absent from it; the opening of the graves and the resurrection of the dead men, and their walking about the city, is of greater importance than the earthquake. An earthquake is always possible and natural, and proves nothing but this opening of the graves is supernatural, and directly in point to their doctrine, their cause, and their apostleship. Had it been true, it would have filled up whole chapters of those books, and been the chosen theme and general chorus of all the writers; but instead of this, little and trivial things, and mere prattling conversations of, he said this, and he said that, are often tediously detailed, while this, most important of all, had it been true, is passed off in a slovenly manner by a single dash of the pen, and that by one writer only, and not so much as hinted at by the rest.
It is an easy thing to tell a lie, but it is difficult to support the lie after it is told. The writer of the book of Matthew should have told us who the saints were that came to life again, and went into the city, and what became of them afterward, and who it was that saw them — for he is not hardy enough to say he saw them himself; whether they came out naked, and all in natural buff, he-saints and she-saints; or whether they came full dressed, and where they got their dresses; whether they went to their former habitations, and reclaimed their wives, their husbands, and their property, and how they were received; whether they entered ejectments for the recovery of their possessions, or brought actions of crim. con. against the rival interlopers; whether they remained on earth, and followed their former occupation of preaching or working; or whether they died again, or went back to their graves alive, and buried themselves.
Strange, indeed, that an army of saints should return to life, and nobody know who they were, nor who it was that saw them, and that not a word more should be said upon the subject, nor these saints have anything to tell us! Had it been the prophets who (as we are told) had formerly prophesied of these things, they must have had a great deal to say. They could have told us everything and we should have had posthumous prophecies, with notes and commentaries upon the first, a little better at least than we have now. Had it been Moses and Aaron and Joshua and Samuel and David, not an unconverted Jew had remained in all Jerusalem. Had it been John the Baptist, and the saints of the time then present, everybody would have known them, and they would have out-preached and out-famed all the other apostles. But, instead of this, these saints were made to pop up, like Jonah’s gourd in the night, for no purpose at all but to wither in the morning. Thus much for this part of the story.
The tale of the resurrection follows that of the crucifixion, and in this as well as in that, the writers, whoever they were, disagree so much as to make it evident that none of them were there.
The book of Matthew states that when Christ was put in the sepulchre, the Jews applied to Pilate for a watch or a guard to be placed over the sepulchre, to prevent the body being stolen by the disciples; and that, in consequence of this request, the sepulchre was made sure, sealing the stone that covered the mouth, and setting a watch. But the other books say nothing about this application, nor about the sealing, nor the guard, nor the watch; and according to their accounts, there were none. Matthew, however, follows up this part of the story of the guard or the watch with a second part, that I shall notice in the conclusion, as it serves to detect the fallacy of these books.
The book of Matthew continues its account, and says (chap. xxviii., ver. 1) that at the end of the Sabbath, as it began to dawn, toward the first day of the week, came Mary Magdalene and the other Mary, to see the sepulchre. Mark says it was sun-rising, and John says it was dark. Luke says it was Mary Magdalene and Joanna, and Mary, the mother of James, and other women, that came to the sepulchre; and John states that Mary Magdalene came alone. So well do they agree about their first evidence! they all, however, appear to have known most about Mary Magdalene; she was a woman of a large acquaintance, and it was not an ill conjecture that she might be upon the stroll.
The book of Matthew goes on to say (ver. 2), “And behold there was a great earthquake, for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.” But the other books say nothing about any earthquake, nor about the angel rolling back the stone and sitting upon it, and according to their account, there was no angel sitting there. Mark says the angel was within the sepulchre, sitting on the right side. Luke says there were two, and they were both standing up; and John says they were both sitting down, one at the head and the other at the feet.
Matthew says that the angel that was sitting upon the stone on the outside of the sepulchre told the two Marys that Christ was risen, and that the women went away quickly. Mark says that the women, upon seeing the stone rolled away, and wondering at it, went into the sepulchre, and that it was the angel that was sitting within on the right side, that told them so. Luke says it was the two angels that were standing up; and John says it was Jesus Christ himself that told it to Mary Magdalene, and that she did not go into the sepulchre, but only stooped down and looked in.
Now, if the writer of those four books had gone into a court of justice to prove an alibi (for it is of the nature of an alibi that is here attempted to be proved, namely, the absence of a dead body by supernatural means), and had they given their evidence in the same contradictory manner as it is here given, they would have been in danger of having their ears cropped for perjury, and would have justly deserved it. Yet this is the evidence, and these are the books that have been imposed upon the world, as being given by divine inspiration, and as the unchangeable word of God.
The writer of the book of Matthew, after giving this account relates a story that is not to be found in any of the other books, and which is the same I have just before alluded to.
“Now,” says he (that is, after the conversation the women had with the angel sitting upon the stone), “behold some of the watch [meaning the watch that he had said had been placed over the sepulchre] came into the city, showed unto the chief priests all the things that were done; and when they were assembled with the elders and had taken counsel, they gave large money unto the soldiers, saying, Say ye His disciples came by night, and stole him away while we slept; and if this come to the governor’s ears, we will persuade him, and secure you. So they took the money, and did as they were taught; and this saying [that his disciples stole him away] is commonly reported among the Jews until this day.”
The expression, until this day, is an evidence that the book ascribed to Matthew was not written by Matthew, and that it had been manufactured long after the time and things of which it pretends to treat; for the expression implies a great length of intervening time. It would be inconsistent in us to speak in this manner of anything happening in our own time. To give therefore, intelligible meaning to the expression, we must suppose a lapse of some generations at least, for this manner of speaking carries the mind back to ancient time.
The absurdity also of the story is worth noticing; for it shows the writer of the book of Matthew to have been an exceedingly weak and foolish man. He tells a story that contradicts itself in point of possibility; for through the guard, if there were any, might be made to say that the body was taken away while they were asleep, and to give that as a reason for their not having prevented it, that same sleep must also have prevented their knowing how and by whom it was done, and yet they are made to say, that it was the disciples who did it. Were a man to tender his evidence of something that he should say was done, and of the manner of doing it, and of the person who did it, while he was asleep, and could know nothing of the matter, such evidence could not be received; it will do