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 the reason of what some choose to wonder at, why the Jews should reject miracles when they saw them, yet rely so much upon the tradition of them in their own history. It does not appear, that it had ever entered into the minds of those who lived in the time of Moses and the prophets, to ascribe their miracles to the supernatural agency of evil beings. The solution was 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, viz. contempt prior to examination. The state of religion amongst the Greeks and Romans, had a natural tendency to induce this disposition. Dionysius Ilalicarnassensis remarks, that there were six hundred different kinds of religion or sacred rites exercised at Rome. The superior classes of the community treated them all as fables. Can we wonder then, that Christianity was included in the number, without inquiry into its separate merits, or the particular grounds of its pretensions? It might be either true or false for any thing they knew about it. The religion had nothing in its character which immediately engaged their notice. It mixed with no politics. It produced no fine writers. It contained no curious speculations. When it did reach their knowledge, I doubt not but that it appeared to them a very strange system,-so unphilosophical, -dealing so little in argument and discussion, in such arguments however and discussions as they were accustomed to entertain. What is said of Jesus Christ, of his nature, office, and ministry, would bé, in the highest degree, alien from the conceptions of their theology. The Redeemer and the destined Judge of the human race, a poor young man, executed at Jerusalem with two thieves upon a cross! Still more would the language in which the Christian doctrine was delivered, be dissonant and barbarous to their ears. What knew they of grace, of redemption, of justification, of the blood of Christ shed for the sins of men, of reconcilement, of 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 Jehovah himself only as the

* Jortin's Remarks on Eccl. Hist. vol. i. p. 371.

idol of the Jewish nation, and what was related of him, as of a piece with what was told of the tutelar deities of other countries: nay, the Jews were in a particular manner ridiculed for being a credulous race; so that whatever reports of a miraculous nature came out of that country, were looked upon by the Heathen world as false and frivolous. When they heard of Christianity, 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 Tacitus, who, in a grave and professed discourse upon the history of the Jews, states, that they worshipped the effigy of an ass.* The passage is a 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.+

It is observable, that all these considerations are of a nature to operate with the greatest 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 practice the duties of morality, and to worship the deity more patrio; a habit of thinking, liberal as it may appear, which shuts the door against every argument for a new religion. The considerations above mentioned, would acquire also strength from the prejudice which men of rank and learning universally entertain against any thing that originates with the vulgar and illiterate; which prejudice is known to be as obstinate as any prejudice whatever.

Yet Christianity was still making its way: and amidst so many impediments to its progress, so much difficulty in procuring audience and attention, its actual success is more to be wondered at, than that it should not have universally conquered scorn and indifference, fixed the levity of a voluptuous age, or, through a cloud of adverse prejudications, opened for itself a passage to the hearts and understandings of the scholars of the age.

And the cause which is here assigned for the rejection of Christianity by men of rank and learning among the Heathens, namely, a strong antecedent contempt, accounts also for their silence concerning it. If they had rejected 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.

Tacit. Hist. lib. v. c. 2.

+ Sympos. lib. iv. quæst...

The letters of the Younger Pliny furnish an example of the silence, and let us, in some measure, into the cause of it. From his celebrated 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 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 (farther than as it seemed to concern his administration), that, in more than two hundred 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," (a pernicious superstition), and by which two words he disposes of the whole question of the merits or demerits of the religion, afford a strong proof how little he knew, or concerned himself to know, about the matter. I apprehend that I shall not be contradicted, when I take upon me to assert, that no unbeliever of the present age would apply this epithet to the Christianity of the New Testament, or not allow that it was entirely unmerited. Read the instructions given, by a great teacher of the religion, to those very Roman converts of whom Tacitus speaks; and given also a very few years before the time of which he is speaking; and which are not, let it be observed, a collection of fine sayings brought together from different parts of a large work, but stand in one entire passage of a public letter, without the intermixture of a single thought which is frivolous or exceptionable :-" Abbor that which is evil, cleave to that which is good. Be kindly affectioned one to another, with brotherly love; in honour preferring one another: not slothful in business; fervent in spirit; serving the Lord: rejoicing in hope; patient in 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 peaceably with all men. Avenge not yourselves, but rather give place unto wrath; for it is written, 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, resisteth the ordinance of God:

and they that resist, shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth 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."

Read this, and then think of "exitiabilis superstitio!!"-Or if we be not allowed, in contending with Heathen authorities, to produce our books against theirs, we may at least be permitted to confront theirs with one another. Of this "pernicious superstition," what could Pliny find to blame, when he was led, 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.

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

First; That we are well warranted in calling the view under which the learned men of that age beheld 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 shewn, that the "superstition" of the Christians consisted in worshipping 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

Romans xii. 9.-xiii. 13.

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 "perni cious 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 strengthupon 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."

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 edu

* Jortin's Disc. on the Christ. Rel. p. 66. ed. 4th.