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Christianity, an obscure and distant view. Had Tacitus known more of Christianity, of its precepts, duties, constitution or design, however he had discredited the story, he would have respected the principle. He would have described the religion differently, though he had rejected it. It has been very satisfactorily shown, that the “superstition” of the Christians consisted in worshiping a person unknown to the Roman calendar; 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 considered 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 which entertains it, or however natural to great parts, is extremely dangerous ; and more apt, than almost any other disposition, to produce hasty and contemptuous, and, by consequence, erroneous judgments, both of persons and opinions.
Fourthly: We need not be surprised at 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 conclusions, truth hath no chance. It depends upon distinction. If they would not inquire, how should they be convinced? It might be founded in truth, though they, who made no search, might not discover it.
“ Men of rank and fortune, of wit and abilities, are often found, even in Christian countries, to be surprisingly, ignorant of religion, and of every thing that relates to it. Such were many of the heathens. Their thoughts were all fixed upon other things; upon reputation and glory, upon wealth and power, upon luxury and pleasure, upon business or learning. They thought, and they had reason to think, that the religion of their country was fable and forgery, a heap of inconsistent lies; which inclined them to suppose that other religions were no better. Hence it came to pass, that when the apostles preached the Gospel, and wrought miracles in confirmation of a doctrine every way worthy of God, many Gentiles knew little
or nothing of it, and would not take the least pains to inform themselves about it. This appears plainly from ancient history 6."
I think it by no means unreasonable to suppose, that the heathen public, especially that part which is made up of men of rank and education, were divided into two classes; those who despised Christianity beforehand, and those who received it.
In correspondency with which division of character, the writers of that age would also be of two classes; those who were silent about Christianity, and those who were Christians.
“A good man, who attended sufficiently to the Christian affairs, would become a Christian; after which his testimony ceased to be Pagan, and became Christian?.
I must also add, that I think it sufficiently proved, that the notion of magic was resorted to by the heathen adversaries of Christianity, in like manner as that of diabolical agency had before been by the Jews. Justin Martyr alleges this as his reason for arguing from prophecy, rather than from miracles. Origen imputes this evasion to Celsus; Jerome to Porphyry; and Lactantius to the heathen in general. The several passages, which contain these testimonies, will be produced in the next chapter. It being difficult however to ascertain in what degree this notion prevailed, especially amongst the superior ranks of the heathen communities, another, and I think an adequate cause, has been assigned for their infidelity. It is probable, that in many cases the two causes would operate together.
• Jortin's Disc, on the Christ. Rel. p. 66, ed. 4th.
That the Christian Miracles are not recited, or ap
pealed to by early Christian writers themselves, so
fully or frequently as might have been expected. I SHALL consider this objection, first, as it applies to the letters of the apostles, preserved in the New Testament; and, secondly, as it applies to the remaining writings of other early Christians.
The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the disciples under the trials to which they were exposed, there appears to be no place or occasion for more of these references than we actually find.
So far as the epistles are argumentative, the nature of the argument which they handle accounts for the infrequency of these allusions. These epistles were not written to prove the truth of Christianity. The subject under consideration was not that which the miracles decided, the reality of our Lord's mission; but it was that which the miracles did not decide, the nature of his person or power, the design of his advent, its effects, and of those effects the value, kind, and extent. Still I maintain, that miraculous evidence lies at the bottom of the argument. For nothing could be so preposterous as for the disciples of Jesus to dispute amongst themselves, or with others, concerning his office or character, unless they believed that he had shown, by supernatural proofs, that there
was something extraordinary in both. Miraculous evidence, therefore, forming not the texture of these arguments, but the ground and substratum, if it be occasionally discerned, if it be incidentally appealed to, it is exactly so much as ought to take place supposing the history to be true.
As a further answer to the objection, that the apostolic epistles do not contain so frequent, or such direct and circumstantial recitals of miracles as might be expected, I would add, that the apostolic epistles resemble in this respect the apostolic speeches, which speeches are given by a writer who distinctly records numerous miracles wrought by these apostles themselves, and by the Founder of the institution in their presence: that it is unwarrantable to contend, that the omission, or infrequency, of such recitals in the speeches of the apostles, negatives the existence of the miracles, when the speeches are given in immediate conjunction with the history of those miracles : and that a conclusion which cannot be inferred from the speeches, without contradicting the whole tenor of the book which contains them, cannot be inferred from letters, which, in this respect, are similar only to the speeches.
To prove the similitude which we allege, it may be remarked, that although in St. Luke's Gospel the apostle Peter is represented to have been present at many decisive miracles wrought by Christ; and although the second part of the same history ascribes other decisive miracles to Peter himself, particularly the cure of the lame man at the gate of the temple (Acts, iii. 1), the death of Ananias and Sapphira (Acts, v. 1), the cure of Æneas (Acts, ix. 34), the resurrection of Dorcas (Acts, ix. 40); yet out of six