And this account, though loaded with great improbabilities, such as the situation of the disciples, their fears for their own safety at the time, the unlikelihood of their expecting to succeed, the difficulty of actual success,  and the inevitable consequence of detection and failure, was, nevertheless, the most credible account that could be given of the matter. But it proceeds entirely upon the supposition of fraud, as all the old objections did. What account can be given of the body, upon the supposition of enthusiasm? It is impossible our Lord's followers could believe that he was risen from the dead, if his corpse was lying before them. No enthusiasm ever reached to such a pitch of extravagancy as that: a spirit may be an illusion; a body is a real thing, an object of sense, in which there can be no mistake. All accounts of spectres leave the body in the grave. And although the body of Christ might be removed by fraud, and for the purposes of fraud, yet without any such intention, and by sincere but deluded men (which is the representation of the apostolic character we are now examining), no such attempt could be made. The presence and the absence of the dead body are alike inconsistent with the hypothesis of enthusiasm: for if present, it must have cured their enthusiasm at once; if absent, fraud, not enthusiasm, must have carried it away.
But further, if we admit, upon the concurrent testimony of all the histories, so much of the account as states that the religion of Jesus was set up at Jerusalem, and set up with asserting, in the very place in which he had been buried, and a few days after he had been buried, his resurrection out of the grave, it is evident that, if his body could have been found, the Jews would have produced it, as the shortest and completest answer possible to the whole story. The attempt of the apostles could not have survived this refutation a moment. If we also admit, upon the authority of Saint Matthew, that the Jews were advertised of the expectation of Christ's followers, and that they had taken due precaution in consequence of this notice, and that the body was in marked and public custody, the observation receives more force still. For notwithstanding their precaution and although thus prepared and forewarned; when the story of the resurrection of Christ came forth, as it immediately did; when it was publicly asserted by his disciples, and made the ground and basis of their preaching in his name, and collecting followers to his religion, the Jews had not the body to produce; but were obliged to meet the testimony of the apostles by an answer not containing indeed any impossibility in itself, but absolutely inconsistent with the supposition of their integrity; that is, in other words, inconsistent with the supposition which would resolve their conduct into enthusiasm.
 "And this saying," Saint Matthew writes, "is commonly reported amongst the Jews until this day" (chap. xxviii. 15). The evangelist may be thought good authority as to this point, even by those who do not admit his evidence in every other point: and this point is sufficient to prove that the body was missing. It has been rightly, I think, observed by Dr. Townshend (Dis. upon the Res. p. 126), that the story of the guards carried collusion upon the face of it: -- "His disciples came by night, and stole him away while we slept." Men in their circumstances would not have made such an acknowledgment of their negligence without previous assurances of protection and impunity.  "Especially at the full moon, the city full of people, many probably passing the whole night, as Jesus and his disciples had done, in the open air, the sepulchre so near the city as to be now enclosed within the walls." Priestley on the Resurr. p. 24.
 "Especially at the full moon, the city full of people, many probably passing the whole night, as Jesus and his disciples had done, in the open air, the sepulchre so near the city as to be now enclosed within the walls." Priestley on the Resurr. p. 24.