then extant, or from tradition. But no one ever imagined, that Saint Paul is here assert ing the authority of the writing, if it was a written account which he quoted, or making himself answerable for the authenticity of the tradition; much less, that he so involves himself with either of these questions as that the credit of his own history and mission should depend upon the fact, whether Jannes and Jambres withstood Moses, or not. For what reason a more rigorous interpretation should be put upon other references, it is difficult to know. I do not mean, that other passages of the Jewish history stand upon no better evidence than the history of Job, or of Jannes and Jambres, (I think much otherwise ;) but I mean, that a reference in the New Testament, to a passage in the old, does not so fix its authority, as to exclude all inquiry into its eredibility, or into the separate reasons upon which that credibility is founded; and that it is an unwarrantable, as well as unsafe rule to lay down concerning the Jewish history, what was never laid down concerning any other, that either every particular of it must be true, or the whole false.

have been, with respect to Christianity, under the influence of very different causes. The case of the Jews, inasmuch as our Saviour's ministry was originally addressed to them, offers itself first to our consideration.

Now, upon the subject of the truth of the Christian religion; with us, there is but one question, viz. whether the miracles were actually wrought? From acknowledging the miracles, we pass instantaneously to the acknow. ledgment of the whole. No doubt lies between the premises and the conclusion. If we believe the works or any one of th⚫n, we believe in Jesus. And this order of reasoning is become so universal and familiar, that we do not readily apprehend how it could ever have been otherwise. Yet it appears to me perfectly certain, that the state of thought, in the mind of a Jew of our Saviour's age, was totally different from this. After allo ing the reality of the miracle, he had a great deal to do to persuade himself that Jesus was the Messiah. This is clearly intimated by various passages of the Gospel history. It appears. that, in the apprehension of the writers of the New Testament, the miracles did not irresistibly carry, even those who saw them, to the conclusion intended to bedrawn from them; or so compel assent, as to leave no r om for suspense, for the exercise of candour, or the effects of prejudice. And to this po'nt, at least, the evangelists may be allowed to be good witnesses; because it is a point, in which exaggeration or disguise would have been the other way. Their accounts, if they could be suspected of falsehood, would rather have magnified, than diminished, the effects of the mi.

I have thought it necessary to state this point explicitly, because a fashion, revived by Voltaire, and pursued by the disciples of his school, seems to have much prevailed of late, of attacking Christianity through the sides of Judaism. Some objections of this class are founded in misconstruction, some in exaggeration; but all proceed upon a supposition, which has not been made out by argument, viz. that the attestation, which the Author and first teachers of Christianity gave to the divine mission of Moses and the prophets, ex-racles. tends to every point and portion of the Jewish history; and so extends as to make Christianity responsible in its own credibility, for the circumstantial truth (I had almost said for the critical exactness) of every narrative contained in the Old Testament.

CHAPTER IV.

Rejection of Christianity.

John vii. 21-31. "Jesus answered, and said unto them, I have done one work, and ye all marvel. If a man on the Sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me because I have made a man every whit whole on the Sabbath-day? Judge not according to the appearance, but judge righteous judgment. Then said some of them of Jerusalem, Is not this he whom they seek to kill? But, lo, he speaketh boldly, and they say nothing to him: do the rulers know indeed that this is the very Christ? Howbeit we know this man, whence he is: but when Christ cometh, no man knoweth whence he is. Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. But I know him, for I am from him, and he hath sent me. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, The matter of the objection divides itself in- and said, When Christ cometh will he do more to two parts; as it relates to the Jews, and as miracles than those which this man hath done ?' it relates to Heathen nations: because the This passage is very observable. It exhibits minds of these two descriptions of men may the reasoning of different sorts of persons up

WE acknowledge that the Christian religion, although it converted great numbers, did not produce an universal, or even a general conviction in the minds of men of the age and countries in which it appeared. And this want of a more complete and extensive success, is called the rejection of the Christian history and miracles; and has been thought by some to form a strong objection to the reality of the facts which the history contains.

on the occasion of a miracle, which persons of him.”* The evangelist does not mean to imall sorts are represented to have ackowledged pute the defect of their belief to any doubt as real. One sort of men thought that there about the miracles; but to their not perceiv was something very extraordinary in all this: ing, what all now sufficiently perceive, and but that still Jesus could not be the Christ, what they would have perceived, had not their because there was a circumstance in his ap-understandings been governed by strong prepearance which militated with an opinion con- judices, the infallible attestation which the cerning Christ, in which they had been brought works of Jesus bore to the truth of his pretenup, and of the truth of which, it is probable, sions. they had never entertained a particle of doubt, The ninth chapter of Saint John's Gospel viz. that "when Christ cometh, no man know- contains a very circumstantial account of the eth whence he is." Another sort were inclin- cure of a blind man ; a miracle submitted to ed to believe him to be the Messiah. But even all the scrutiny and examination which a scepthese did not argue as we should; did not con- tic could propose. If a modern unbeliever had sider the miracle as of itself decisive of the drawn up the interrogatories, they could hardquestion; as what, if once allowed, excluded ly have been more critical or searching. The all further debate upon the subject; but found- account contains also a very curious conference ed their opinion upon a kind of comparative between the Jewish rulers and the patient, in reasoning, "When Christ cometh, will he do which the point for our present notice is, their more miracles than those which this man hath resistance of the force of the miracle, and of done?" the conclusion to which it led, after they had Another passage in the same evangelist, and failed in discrediting its evidence. “We know observable for the same purpose, is that in that God spake unto Moses: but as for this which he relates the resurrection of Lazarus: fellow, we know not whence he is." That "Jesus," he tells us, (xi. 43, 44.) "when he was the answer which set their minds at rest. had thus spoken, cried with a loud voice, La-And by the help of much prejudice, and great zarus, come forth: And he that was dead came unwillingness to yield, it might do so. In the forth, bound hand and foot with grave clothes, mind of the poor man restored to sight, which and his face was bound about with a napkin. was under no such bias, and felt no such reJesus saith unto them, Loose him, and let him luctance, the miracle had its natural operago." One might have suspected, that at least tion. "Herein," says he, "is a marvellous all those who stood by the sepulchre when La-thing, that ye know not from whence he is, zarus was raised, would have believed in Jesus. yet he hath opened mine eyes. Now we know, Yet the evangelist does not so represent it :- that God heareth not sinners: but if any man "Then many of the Jews which came to Mary, be a worshipper of God, and doeth his will, and had seen the things which Jesus did, be-him he heareth. Since the world began, was lieved on him; but some of them went their it not heard, that any man opened the eyes of ways to the Pharisees, and told them what one that was born blind. If this man were things Jesus had done." We cannot suppose that not of God, he could do nothing." We do the evangelist meant by this account, to leave not find, that the Jewish rulers had any other his readers to imagine, that any of the specta-reply to make to this defence, than that which tors doubted about the truth of the miracle. authority is sometimes apt to make to arguFar from it. Unquestionably, he states the ment, "Dost thou teach us?" miracle to have been fully allowed; yet the If it shall be inquired, how a turn of thought, persons who allowed it, were, according to his so different from what prevails at present, representation, capable of retaining hostile sen- should obtain currency with the ancient Jews; timents towards Jesus. "Believing in Je- the answer is found in two opinions which are sus" was not only to believe that he wrought proved to have subsisted in that age and counmiracles, but that he was the Messiah. With try. The one was, their expectation of a Mesus, there is no difference between these two siah of a kind totally contrary to what the apthings with them, there was the greatest; pearance of Jesus bespoke him to be; the other, and the difference is apparent in this transac- their persuasion of the agency of demons in the tion. If Saint John has represented the con- production of supernatural effects. These opiduct of the Jews upon this occasion truly (and nions are not supposed by us for the purpose of why he should not I cannot tell, for it rather argument, but are evidently recognised in the makes against him than for him,) it shews clearly Jewish writings, as well as in ours. And it the principles upon which their judgment pro- ought moreover to be considered, that in these ceeded. Whether he has related the matter opinions the Jews of that age had been from truly, or not, the relation itself discovers the their infancy brought up; that they were opiwriters own opinion of those principles; and nions, the grounds of which they had probab that alone possesses considerable authority. In ly few of them inquired into, and of the truth the next chapter, we have a reflection of the of which they entertained no doubt. And I evangelist, entirely suited to this state of the think that these two opinions conjointly afford case: "but though he had done so many miracles before them, yet believed they not on

* Chap. xii. 21.

an explanation of their conduct. The first put | Dionysius Halicarnassensis remarks, that there them upon seeking out some excuse to them- were six hundred different kinds of religions selves for not receiving Jesus in the character or sacred rites exercised at Rome. The su in which he claimed to be received; and the perior classes of the community treated them second supplied them with just such an excuse all as fables. Can we wonder then, that Chrisas they wanted. Let Jesus work what miracles tianity was included in the number, without he would, still the answer was in readiness, inquiry into its separate merits, or the parti"that he wrought them by the assistance of cular grounds of its pretensions? It might be Beelzebub." And to this answer no reply could either true or false, for any thing they knew be made, but that which our Saviour did make, about it. The religion had nothing in its chaby showing that the tendency of his mission racter which immediately engaged their notice. was so adverse to the views with which this It mixed with no politics. It produced no fine being was, by the objectors themselves, sup- writers. It contained no curious speculations. posed to act, that it could not reasonably be When it did reach their knowledge, I doubt supposed that he would assist in carrying it not but that it appeared to them a very strange on. The power displayed in the miracles did system, so unphilosophical,-dealing so little not alone refute the Jewish solution, because in argument and discussion, in such arguments the interposition of invisible agents being once however and discussions as they were accusadmitted, it is impossible to ascertain the limits tomed to entertain. What is said of Jesus by which their efficiency is circumscribed. We Christ, of his nature, office, and ministry, of this day may be disposed, possibly, to think would be, in the highest degree, alien from the such opinions too absurd to have been ever se- conceptions of their theology. The Redeemer riously entertained. I am not bound to con- and the destined Judge of the human race, a tend for the credibility of these opinions. They poor young man, executed at Jerusalem with were at least as reasonable as the belief in two thieves upon a cross! Still more would witchcraft. They were opinions in which the the language in which the Christian doctrine Jews of that age had from their infancy been was delivered, be dissonant and barbarous to instructed; and those who cannot see enough their ears. What knew they of grace, of rein the force of this reason, to account for their demption, of justification, of the blood of Christ conduct towards our Saviour, do not sufficient-shed for the sins of men, of reconcilement, of ly consider how such opinions may sometimes become very general in a country, and with what pertinacity, when once become so, they are, for that reason alone, adhered to. In the suspense which these notions, and the prejudices resulting from them, might occasion, the candid and docile and humble-minded would probably decide in Christ's favour; the proud and obstinate, together with the giddy and the thoughtless, almost universally against him. This state of opinion discovers to us also thehovah himself only as the idol of the Jewish reason of what some choose to wonder at, why nation, and what was related of him, as of a the Jews should reject miracles when they saw piece with what was told of the tutelar deities them, yet rely so much upon the tradition of of other countries; nay, the Jews were in a them in their own history. It does not appear, particular manner ridiculed for being a creduthat it had ever entered into the minds of those lous race; so that whatever reports of a mirawho lived in the time of Moses and the pro-culous nature came out of that country, were phets, to ascribe their miracles to the superna- looked upon by the Heathen world as false and tural agency of evil beings. The solution was frivolous. When they heard of Christianity, not then invented. The authority of Moses and the prophets being established, and become the foundation of the national polity and religion, it was not probable that the later Jews, brought up in a reverence for that religion, and the subjects of that polity, should apply to their history a reasoning which tended to overthrow the foundation of both.

II. The infidelity of the Gentile world, and that more especially of men of rank and learning in it, is resolvable into a principle which, in my judgment, will account for the inefficacy of any argument or any evidence whatever, vis. contempt prior to examination. The state of religion amongst the Greeks and Romans, had a natural tendency to induce this disposition.

mediation? Christianity was made up of points they had never thought of; of terms which they had never heard.

It was presented also to the imagination of the learned Heathen under additional disadvantage, by reason of its real, and still more of its nominal, connexion with Judaism. It shared in the obloquy and ridicule, with which that people and their religion were treated by the Greeks and Romans. They regarded Je

they heard of it as a quarrel amongst this people, about some articles of their own superstition. Despising, therefore, as they did, the whole system, it was not probable that they would enter, with any degree of seriousness or attention, into the detail of its disputes, or the merits of either side. How little they knew, and with what carelessness they judged, of these matters, appears, I think, pretty plainly from an example of no less weight than that of Taci. tus, who in a grave and professed discourse upon the history of the Jews, states, that they worshipped the effigy of an ass. The passage

Jortin's Remarks on Eccl. Hist. vol. i. p. 371,
Tacit. Hist. lib. v. c. 2

is proof, how prone the learned men of those times were, and upon how little evidence, to heap together stories which might increase the contempt and odium in which that people was holden. The same foolish charge is also confidently repeated by Plutarch.

books, he had not taken the trouble to inform himself with any degree of care or correctness. But although Pliny had viewed Christianity in a nearer position than most of his learned countrymen saw it in; yet he had regarded the whole with such negligence and disdain (further than as it seemed to concern his ad

and forty letters of his which have come down to us, the subject is never once again mentioned. If, out of this number, the two letters between him and Trajan had been lost; with what confidence would the obscurity of the Christian religion have been argued from Pliny's silence about it, and with how little truth! The name and character which Tacitus has

given to Christianity," exitiabilis superstitio"

It is observable, that all these considerations are of a nature to operate with the greatest | ministration,) that, in more than two hundred force upon the highest ranks; upon men of education, and that order of the public from which writers are principally taken: I may add also, upon the philosophical, as well as the libertine character; upon the Antonines or Julian, not less than upon Nero or Domitian; and more particularly, upon that large and polished class of men, who acquiesced in the general persuasion, that all they had to do was to practise the duties of morality, and to wor-(a pernicious superstition,) and by which two ship the deity more patrio; a habit of thinking, words he disposes of the whole question of the liberal as it may appear, which shuts the door merits or demerits of the religion, afford a against every argument for a new religion.— strong proof how little he knew, or concerned The considerations above-mentioned, would ac- himself to know, about the matter. I apprequire also strength from the prejudice which hend that I shall not be contradicted, when I men of rank and learning universally enter- take upon me to assert, that no unbeliever of tain against any thing that originates with the the present age would apply this epithet to the vulgar and illiterate; which prejudice is known Christianity of the New Testament, or not alto be as obstinate as any prejudice whatever. low that it was entirely unmerited. Read the Yet Christianity was still making its way: instructions given, by a great teacher of the and, amidst so many impediments to its pro- religion, to those very Roman converts, of gress, so much difficulty in procuring audience whom Tacitus speaks; and given also a very and attention, its actual success is more to be few years before the time of which he is speakwondered at, than that it should not have uni-ing; and which are not, let it be observed, a versally conquered scorn and indifference, fix- collection of fine sayings brought together from ed the levity of a voluptuous age, or, through different parts of a large work, but stand in one a cloud of adverse prejudications, opened for entire passage of a public letter, without the itself a passage to the hearts and understand-intermixture of a single thought which is friings of the scholars of the age.

volous or exceptionable :-" Abhor that which And the cause which is here assigned for is evil, cleave to that which is good. Be kindthe rejection of Christianity by men of rank ly affectioned one to another, with brotherly and learning among the Heathens, namely, a love; in honour preferring one another; not strong antecedent contempt, accounts also for slothful ir. business; fervent in prayer; servtheir silence concerning it. If they had re-ing the Lord: rejoicing in hope; patient in jected it upon examination, they would have written about it; they would have given their reasons. Whereas what men repudiate upon the strength of some prefixed persuasion, or from a settled contempt of the subject, of the persons who propose it, or of the manner in which it is proposed, they do not naturally write books about, or notice much in what they write upon other subjects.

tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peace

The letters of the Younger Pliny furnish an example of this silence, and let us, in some measure, into the cause of it. From his cele-ably with all men Avenge not yourselves, brated correspondence with Trajan, we know that the Christian religion prevailed in a very considerable degree in the province over which he presided; that it had excited his attention; that he had inquired into the matter, just so much as a Roman magistrate might be expected to inquire, viz. whether the religion contained any opinions dangerous to government; but that of its doctrines, its evidences, or its

Svnipos. lib. iv, quæst. 5.

but rather give place unto wrath: for it is writ ten, Vengeance is mine; I will repay, saith the Lord: therefore, if thine enemy hunger, feed him if he thirst, give him drink : for, in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resister

the ordinance of God: and they that resist, | Christianity, of its precepts, duties, constitu shall receive to themselves damnation. For tion, or design, however he had discredited the rulers are not a terror to good works, but to story, he would have respected the principle. the evil. Wilt thou then not be afraid of the He would have described the religion differpower? Do that which is good, and thou shalt ently, though he had rejected it. It has been have praise of the same: for he is the mi- very satisfactorily shown, that the superstinister of God to thee for good. But if thou tion" of the Christians consisted in worshipdo that which is evil, be afraid; for he bear-ping a person unknown to the Roman caleneth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.Render therefore to all their dues: tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour.

"Owe no man any thing, but to love one another; for he that loveth another, hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of

the law.

"And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying."

dar; and that the "perniciousness" with which they were reproached, was nothing else but their opposition to the established polytheism ; and this view of the matter was just such a one as might be expected to occur to a mind, which held the sect in too much contempt to concern itself about the grounds and reasons of their conduct.

Secondly; We may from hence remark, how little reliance can be placed upon the most acute judgments, in subjects which they are pleased to despise: and which, of course, they from the first consider as unworthy to be inquired into. Had not Christianity survived to tell its own story, it must have gone down to posterity as a "pernicious superstition ;" and that upon the credit of Tacitus's account, much, I doubt not, strengthened by the name of the writer, and the reputation of his sagacity.

Thirdly; That this contempt, prior to examination, is an intellectual vice, from which the greatest faculties of mind are not free. I know not, indeed, whether men of the greatest faculties of mind are not the most subject to it. Such men feel themselves seated upon an eminence. Looking down from their height upon the follies of mankind, they behold contending tenets wasting their idle strength upon one another, with the common disdain of the absurdity of them all. This habit of thought, however comfortable to the mind Read this, and then think of "exitiabilis which entertains it, or however natural to superstitio!"-Or, if we be not allowed, in great parts, is extremely dangerous; and more contending with Heathen authorities, to pro- apt, than almost any other disposition, to produce our books against theirs, we may at least duce hasty and contemptuous, and, by conse be permitted to confront theirs with one ano-quence, erroneous judgments, both of persons ther. Of this "pernicious superstition," what and opinions. could Pliny find to blame, when he was led, Fourthly; We need not be surprised at by his office, to institute something like an examination into the conduct and principles of the sect? He discovered nothing, but that they were wont to meet together on a stated day, before it was light, and sing among themselves a hymn to Christ as a God, and to bind themselves by an oath, not to the commission of| any wickedness, but, not to be guilty of theft, robbery, or adultery; never to falsify their word, nor to deny a pledge committed to them, when called upon to return it.

many writers of that age not mentioning Christianity at all; when they who did mention it, appear to have entirely misconceived its nature and character; and in consequence of this misconception, to have regarded it with negligence and contempt.

To the knowledge of the greatest part of the learned Heathens, the facts of the Christian history could only come by report. The books, probably, they had never looked into. The settled habit of their minds was, and long had been, an indiscriminate rejection of all reports of the kind. With these sweeping con. First; That we are well warranted in call-clusions, truth hath no chance. It depends ing the view under which the learned men of upon distinction. If they would not inquire, that age beheld Christianity, an obscure and how should they be convinced? It might be distant view. Had Tacitus known more of founded in truth, though they, who made no search, might not discover it.

Upon the words of Tacitus we may build the following observations:

Romans xii. 9-xiii, 13.

"Men of rank, and fortune, of wit and abi