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also, our Saviour recognises the prophetic character of many of their ancient writers. So far, therefore, we are bound as Christians to go. But to make Christianity answerable I with its life, for the circumstantial truth of each separate passage of the Old Testament, the genuineness of every book, the information, fidelity, and judgment, of every writer in it, is to bring, I will not say great, but unnecessary difficulties, into the whole system. These books were universally read and received by the Jews of our Saviour's time. He and his apostles, in common with all other Jews, referred to them, alluded to them, used them. Yet, except where he expressly ascribes a divine authority to particular predictions, I do not know that we can strictly draw any conclusion from the books being so used and applied, beside the proof, which it unquestionably is, of their notoriety, and reception at that time. In this view, our Scriptures afford a valuable testimony to those of the Jews. But the nature of this testimony ought to be understood. It is surely very different from, what it is sometimes represented to be, a specific ratification of each particular fact and opinion; and not only of each particular fact, but of the motives assigned for every action, together with the judgment of praise or dispraise bestowed upon them. Saint James, in his Epistle,* says, "Ye have heard of the patience of Job, and have seen the end of the Lord." Notwithstanding this text, the reality of Job's history, and even the existence of such a person, has been always deemed a fair subject of inquiry and discussion amongst Christian divines. St. James's authority is considered as good evidence of the existence of the book of Job at that time, and of its reception by the Jews; and of nothing more. Saint Paul, in his Second Epistle to Timothy,t has this similitude: "Now, as Jannes and Jambres withstood Moses, so do these also resist the truth." These names are not found in the Old Testa

which is to be found perhaps in all religions that have their origin in human artifice and credulity, viz. fanciful connections between certain appearances and actions, and the destiny of nations or individuals. Upon these conceits rested the whole train of auguries and auspices, which formed so much even of the serious part of the religions of Greece and Rome, and of the charms and incantations which were practised in those countries by the common people. From every thing of this soTt the religion of the Jews, and of the Jews alone, was free. Vide Priestley's Lectures on the Truth of the Jewish and Christian Revelation; 1794.

* Chap. v. 1!. t Chap. iii. 8.

ment. And it is uncertain, whether Saint Paul took them from some apocryphal writing then extant, or from tradition. But no one ever imagined, that Saint Paul is here asserting 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 credibility, 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.

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, extends 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.

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.

The matter of the objection divides itself into two parts; as it relates to the Jews, and as it relates to Heathen nations: because the minds of these two descriptions of men may 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 acknowledgment of the whole. No doubt lies between the premises and the conclusion. If we believe the works of any one of them, 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 allowing 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 be drawn from them; or so compel assent, as to leave no room for suspense, for the exercise of candour, 01 the effects of prejudice. And to this point, 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 miracles.

John vii. 21—31. "Jesus answered, and said unto them, I have done one work, and ye all marvel.—If a man on the Sabbathday 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 1 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 cometht no man knoweih whence he is. Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence 1 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, and said, When Christ conieth, will he do more miracles than those which this man hath done?"

This passage is very observable. It exhibits the reasoning of different sorts of persons upon the occasion of a miracle, which persons of all sorts are represented to have acknowledged as real. One sort of men thought, that there was something very extraordinary in all this; but that still Jesus could not be the Christ, because there was a circumstance in his appearance which militated with an opinion concerning Christ, in which they had been brought up, and of the truth of which, it is probable, they had never entertained a particle of doubt, viz. that " When Christ cometh, no man knoweth whence he is." Another sort were inclined to believe him to be the Messiah. But even these did not argue as we should; did not consider the miracle as of itself decisive of the question; as what, if once allowed, excluded all further debate upon the subject; but founded their opinion upon a kind of comparative reasoning, "When Christ cometh, \ will he do more miracles than those which this man hath done?"

Another passage in the same evangelist, and observable for the same purpose, is that in which he relates the resurrection of Lazarus: "Jesus," he tells us, (xi. 43, 44.), "when he had thus spoken, cried with a loud voice, Lazarus, come forth: and he that was dead came forth, bound hand and foot with grave-clothes, and his face was bound about with a napkin. Jesus saith unto them, loose him, and let him go." One might have suspected, that at least all those who stood by the sepulchre, when Lazarus was raised, would have believed in Jesus. Yet the evangelist does not so represent it:—" Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him; but some of them went their ways to the Pharisees, and told them what things Jesus had done." We cannot suppose that the evangelist meant by this account, to leave his readers to imagine, that any of the spectators doubted about the truth of the miracle. Far from it. Unquestionably, he states the miracle to have been fully allowed: yet the persons who allowed it, were, according to his representation, capable of retaining hostile sentiments towards Jesus. "Believing in Jesus" was not only to believe that he wrought miracles, but that he was the Messiah. With us there is no difference between these two things: with them, there was the greatest; and the difference is apparent in this transaction. If Saint John has represented the conduct of the Jews upon this occasion truly (and why he should not I cannot tell, for it rather makes against him than for him), it shows clearly the principles upon which their judgment proceeded. Whether he has related the matter truly or not, the relation itself discovers the writer's own opinion of those principles; and that alone possesses considerable authority. In the next chapter, we have a reflection of the evangelist, entirely suited to this state of the case: "but though he had done so many miracles before them, yet they believed not on him."* The evangelist does not mean to impute the defect of their belief to any doubt about the miracles ; but to their not perceiving, what all now sufficiently perceive, and what they would have perceived, had not their understandings been governed by strong prejudices, the infallible attestation which the works of Jesus bore to the truth of his pretensions.

The ninth chapter of Saint John's Gospel contains a very circumstantial account of the cure of a blind man: a miracle submitted to all the scrutiny and examination which a sceptic could propose. If a modern unbeliever had drawn up the interrogatories, they could hardly have been more critical or searching. The account contains also a very curious conference between the Jewish rulers and the patient, in which the point for our present notice is their resistance of the force of the miracle, and of the conclusion to which it led, after they had failed in discrediting its evidence. "We know that God spake unto Moses; but as for this fellow, we know not whence he is." That was the answer which set their minds at rest. And by the help of much prejudice, and great unwillingness to yield, it might do

* Chap xii. 37.

so. In the mind of the poor man restored to sight, which was under no such bias, and felt no such reluctance, the miracle had its natural operation. "Herein," says he, "is a marvellous thing, that ye know not from whence he is, yet he hath opened mine eyes. Now we know, that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began, was it not heard, that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing." We do not find, that the Jewish rulers had any other reply to make to this defence, than that which authority is sometimes apt to make to argument, " Dost thou teach us?"

If it shall be inquired, how a turn of thought, so different from what prevails at present, should obtain currency with the ancient Jews; the answer is found in two opinions which are proved to have subsisted in that age and country. The one was, their expectation of a Messiah of a kind totally contrary to what the appearance of Jesus bespoke him to be; the other, their persuasion of the agency of demons in the production of supernatural effects. These opinions are not supposed by us for the purpose of argument, but are evidently recognised in the Jewish writings, as well as in ours. And it ought moreover to be considered, that in these opinions the Jews of that age had been from their infancy brought up; that they were opinions, the grounds of which they had probably few of them inquired into, and of the truth of which they entertained no doubt. And I think that these two opinions conjointly afford an explanation of their conduct. The first put them upon seeking out some excuse to themselves for not receiving Jesus in the character in which he claimed to be received ; and the second supplied them with just such an excuse as they wanted. Let Jesus work what miracles he would, still the answer was in readiness, "that he wrought them by the assistance of Beelzebub." And to this answer no reply could be made, but that which our Saviour did make, by showing that the tendency of his mission was so adverse to the views with which this being was, by the objectors themselves, supposed to act, that it could not reasonably be supposed that he would assist in carrying it on. The power displayed in the miracles did not alone refute the Jewish solution, because the interposition of invisible agents being once admitted, it is impossible to asceitain the limits by which their efficiency is circumscribed. We of this day may be disposed, possibly, to think such opinions too absurd to have been ever seriously entertained. I am not bound to contend for the credibility of the opinions. They were at least as reasonable as the belief in witchcraft. They were opinions in which the Jews of that age had from their infancy been instructed; and those who cannot see enough in the force of this reason, to account for their conduct towards our Saviour, do not sufficiently 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 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 Halicarnassensis remarks, that there were six hundred different kinds of religions or sacred rites exercised at Rome.* The superior classes of the community treated them all as fables. Can we wonder then, that Chris

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

tianity 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 be, in the highest degree, alien from the conceptions of their theology. The Redeemer and the destined J udge of the human race, a poor young man, executed at Jerusalem with two thieves upon a cross f StiM 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 justiScation, 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, connection 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 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 hvhat 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, t

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 practise 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. HUt. lib. v. c. 2.
t Sympos. lib. iv. quwst. 5.

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 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 (further 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:—" Abhor 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

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