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The following diegrams illustrate the method: 1 2 3 Ji Lea cartes, pienches. tableaux, etc.. peuvent Atra filmAs A das taux de rAduction diff Arents. Lorsque le document est trop grsnd pour Atre reproduit en un seul clichA; il est film A A pertir , de I'angia supArieur geuche. de gauche A drojta. et de haut an bas. en prenent le nombre {I'imeges nAcessaire. Las diagremnnasauivents , llustrent la mAthbde. ^ ''^■ A/" ':1* .1 <■' 32X <^- ?■ '' ' ■ ■r- -•,-'**.• EVIDEKCES ■V OF cmtiafisjuxTT ttti^ » * '^ ^ i. ^T<**"^''=*> ▼"« *«M. aMOMK. L>#' I V >>Mi US , A View OF TflK jYIDEKCilS V w GffliSTlANlTY. '»- -?, %•? '■f^- .> . M'-tinx* IN THRiC PART*. ■ ■ (■ ■•- i>' J. : BY WiujiUlI PALBI, »J). ;■■ A NEtr BmiioNJ I^INTKDtl^D PUBLISHED BY WILLIAM MI LNEE, 1 H cr ";# «3 \. f ■ ,v CONTENTS, BVlDKirCES OF CHBkSTIANITt. DkDICATION to, . . ' *^P«««nrC!««MerMloo..-OftI»«rt«e«l« ^-^^ .■ ■■ . V V;- -^^ ■ •...••;j. • • • •■•>•» '.'■'• ■■■"■"•• ■. ■■ PAST L '- '- " '.' °1™" ^"X"'^"*^*' »VID.IIC. or CH«MT,AM,TT, ALLKafDrOB6TB»BIUSACI.BS .'. ■ ... ■<*;.„■ ,-^^^ - ! ■ .■..:.•- * ♦; • .■ ■'■ ■-':'■ '-y,<: ■--[■■'■ •'Proposition L ,^.:. ■:■■;-! mltt«I,fh»lh.««.«^,^tonewnU«ofcon4oi. . . CHAF.IV.»Dli»e»«Cfcieiieoflli,^* * * ^ * *S ^L zT^l'** "*^' •^ '^w* «^ 'ta.* p»oi««^ CI»to»taiil«ywft»wI,WM«i*wnilM» , •■"i-pmw" or CHAP. VIL-1*., It w«, to Ih. «,.. .i, ^ -^^ „-^ ^» now woTod by tadinet ooaddinttow . , . . ; .ft*' J- '#•■ vl CONTENTS. Chaf. VIIL— TktHHMprarad.lkiBiUieanlbaillyoroarliktort- Ml Bcriptuiw • ' • •• CHAVi IX.— OfUw«ahwrtMtroftl»liltiori«agerijlBW«.iaal»- A SWT. L-QogtMioM of tlw.^lila«jteal Seriv*^ tiMiwrlttn • • • ^*^-^»* • * • •.■• •■• * SacT. IL— orttepMoUwiitpAt'wIthwbUhlbty w«« VMled . 1« ' ncT. IIL— TlwSerlplBrMfrenlavif7«ftrirliiBM«eUaetMltato adMineltolaBM . . • . vl'* ISCT. IV—AnadittlfHttlrtwd bjr apgnvrtaU bmbm aad tfOw «r IMpMl • • • •» • •«• • ••. ••7> SBCB. ▼.— Wen pnbUdjr nwl aad nremm in Om nUfioas ■■• MBiUlMantewrtyOkfialiMH . . 'Hi SiOT. VL—OoHUMntailat, ace. w«n ■ndwtly vriMni npon fib* u Seriptnm • . •*• • . H ■BCT. VIL~Tlwy wwi— elwdtey—ctoBtCl iri i H MMofdMfciwtt ^.- SBCT. TIIL-TlM fkNir OoqM^ «m Aeli •! tht AyoMlM. OdilMlk BpbOM «r 8«iM FMd, Om Flnt SpUtUi oT Mm, Mid tlw Pint or PMtr. w«n nMind wMmhI don^ by flMM who dMMtd ^M- / crtah^lfatcttwrboolMofaig pn M iit Maoa . ./m SBCV. IX.-OMr«i«niitOaiv«to tnn i w m Mi i n i l by m» tOnamf ' riM or ObiMiMKy. •§ eoottiiilaf ih* JMOooBts cvw tAkh tk^ vrtigioawMllmiidad ... ]• IV^ SaoT. X.— roma flUtakfqM or aottmite Seriplium «oi« pi^ llahed.iaani*bieboiir|w«MiilCk>ipdaw«nindnded . . Ill SBCT. XL— Tho aboni ptopo olO oM ««MMt bt pndlsoM «r thon bodkawhidian oonilap^ eallodafoaqrvbtf boolu or lb* Now '..VnluiMBk • • p • • • •■* « lu CMAf. X.— EocopitaUtioa .' . .,1M J PBCMPOSITION IL I ' '^ OOAP. L— That then to rnVsMilMMtory orldaieo. tiiak pntondlm IB bo ortgiaal wltwoim or any otfaor riBOlar talnOM, ban aolod ia tiM nan BMOBtr. tai altiiltfliM or tho aooooMs wbtab tboy dollf«nd, and nMy to oaOoeqiMaoo or OMtar brlioT or IbotralhoraMMoaBMaali . CHAVi IL— OoaiHontlBii vtmm iWS ^ TBI AOZILUmT BTIOiMCai Or ClUUmAinTT. ^ j Crap. 1. Piopbtty « . .. . .'•• 181 CHAP. II.-tbtnoralityoribeOkMfel . . . . . It| ChaP. II L— The eatuUur of (be wrtten of tbe Now Teitament . Sit hlrtHK v%. . . IM . . lt| Bcnt . HI ■ it. 'J I ' TO THU HONOURABLR AND RlQHT REVEREND JAMES YORK, D.Dl LOBD BISBOP OP BLY. MY-I4ORD, ^ ■ - ^," . ■ / ''. ^ . ' ^- Whbn, live yean ago, m impormnt statioi^ in thej^ Unlverrity of Cunbiidge awaited your Lordship's disposal, you were pleased to offer' it to me. Tlie drcumstantces ubder which' this offer was made, cFemand a public acknow- ledgment. I, had never seen yQ;ur Lorddiip; 'I possessed no coimexibn which could possibly recommend me to your favour ; I was known to youj only by my endeavours, in common with many Qthen, to discbarge my duty as a tutor in the Univerrity ; and by s^me Very imperfect, but cer-- tainly well-intended, and,' as you thought, iueful publica- tions since. In an a|^e by no means wanting in examples ofhopourablepatrona^, although this deserves not to be mentioned in respect of the object of your Lordship's choice, it is faiferior to none in the piuityand disinterestedness of the molivtM Miiich suggested it. How ihe following work may be recrtved, I pretend not to foretel; My /^rst prayer concerning it is, that it may do ^ood (o anyymy second, hope, that it may assist, what It nalJi always/oeen my earnest wish to promote, the reH^ous part 'of an;acadeniteal edtil&ation. If in this latter view it might sMfm, in any degree^ to excuse your Lordship's judg- ment of its author, I shall be gratifted by the reflection, that, to a If^uubaess flowing from public principles, L have made the /best public retfamipi my power. * ' in the mean time, and in ^very vfmt, I ri^ioice in ttie c^portunity here afforded me, of testifying the sense I entertain of your Lordship's conduct, and (tf a notice which 1 regard as tiie most flattering distinl|||on of my life. lam, MyLobd, . Witl> sentiments of gratitude and respect,. ' . "I y Vour Lorasliip*s fliithfiU * / * And most obliged servant, " V -, - * W. PALEY. EVIDENCES OF CHRI TY. ;-^- ■^ PRKPAaAtOBT 00KSn>EBATION& ' I DBBM it unnecesi^ary to prove, that mankind stood in n^ed of a revelation, because I ;have met with no serious person who thinks that, even under the Christian revelation, \vp have too much light, or any degree of asyuance^ which is superfluous. I de- sire, moreover, that in judging df Christianity, it may M remembered, that the question lies between this reli;|iOn and none : for if the Christian religion be not credible, no one, with whom we have to dp^ will support the pretensions' of any pther^^, Siqpjpose, then, the world we liye i£rto have had It Creator; suppose it to appear, from the predominant aim aiid tendency or the provislonfS and cttj^jtivances observable in the universe^Jhat the Deity, when he formed it, consulted for the happiness of his sensitive creation ; suppose the d»pable of rendering a moral obedience to his will, and of voluntarily pursuing any end for which he has designed them ; suppose the^Creator to intend for these, his rational and accountable agents, - a second state of existence, in which theif situation will be regulated by their behaviour in the first, state, by which stqpposition (and by no otherV the objection to the divine government in not puttii^a di^ren^ between Ihe gjwd and the bad, and the inconsistency of this omfiision with the .care and benevolence di»- *» %-l # , ■ ^ T it .2 EVIDENCES OF n » ' •» e» ■)»*■ ^ coverable in the works of the Deity, is done awiv suppose it to be of the utmost importance to the sui! jects of this dispensation to loiow whit is intended for them; that is, suppose the knowledge of it to be highly conducive tp the happiness of the species, a purpose which so many provisions of nature are 4l- culated to promote; suppose, jnevertheless, almost the whole race, either by the imperfection of their fiwjul- ties, the misfortune of their situation, or by the loss of some prior revektion, to %ant this knowledge, and not to be likely without the ai^ of a new revelation to attam it:— under these circumstances, is it improba- ble that a revelation should be made ? is it incredible tiiat liod should interpose for such a purpose ? Sup- pose him to design for mankind a future state; is it unlikely that he should acquaint them with it ? Now in what way can a revelation be made but by miracles ? In none which we are able to conceive Consequently in whatever degree it is probable, or not very improbable, that a revelation should be com-' munioited to mankind at all ; in the same degree is' it probable or noti^very improbable, that miracles shoiUd be wrought. Therefore when miracles are re- /ated to have been wrought in the promulgating of a revelation manifestly wanted, and, if true, of ines- timable value, the improbability which arises from the miraculous nature of the things related, is not greater than the original improbability that such a reveUtion should be imparted by God. I wish it however to be correctly imderstood, in what manner, and to what extent, this argument is alleged. We do not assump the attributes of the l^eity, or the existence of a future state, in order__: to prove the reality of miracles. That reality always must- be proved by evidence. We assert \ r CHRISTIANFTY, fi of a message firom.God, conveying intelligence of a fu- ture state of ren^-ards and punishments, and teaching mankind how to prepare them^elvds for that state, is not in itself greater than the event, call it either probable «r improbable, of the two following proposi- tions being true: namely, first, that a future state. of - existence should be destined by God for his human creation; and, secondly, that being so destined, he should acquaint them with it. It is not necessary fur our purpose, that these propositions be ci^le of proof, or even that by arguments drawn from thelUbt of nature, they can bo made out td be^ probable ; ^p enou^ tiuki we are able to say concerning them, that they are not so viplentty improbable, so contradictory to what we ab-eady believe of 'the divine power and/ character, that either the propositions themselves, or facts strictiy connected with the propositions (and therefore no farther improbable than they are impro- bable), ought to ^ rejected at first sight, and to be rejected by whatever strength or complication of evi- dence they be attested. This is the prejudication we would resist. For to this length does a modem objection to miracles go, vii., that no human testimony can in any case render them credible. I think vthe reflection above stated, that if there be a reveUtion, there must be n^iracles, and that under the circumstances in which the human species are placed, a revelation is not improbable, or not improbable in any great degree, to be a fair an- swer to the whole objection. But since it is an objection which stands in the very threshold of our argument, and, if admitted, is a bar to eveiy proof, and to all future reasoning upon the subject, it may be necessary, before we proceed ftrther, to examine the principle upon which it pro- S^ ,*f*, ^ ^*^^^^ i "^H hlth principle is coocisely this, That it I»4)«ntrary to experience tlut v^mlruis lAbuld be true, but not contrary to experience that testimony should be fi^se. ' Now there Appears a small ambiguity in the term ^ '"4 '.■R "V'^s'f^^r't' ^ EVIDENCES OF -*i 'i^xperience,' aiid in the phrases ' contrary to experi- ence,' or 'contradicting experience,' which it may be necessary to remove in the first place. Strictly spealc- ing, the narrative of a &ct is ihen only contrary to ex- perience, when the fact is related to have existed at a time and place, at which time and place we being present did not perceive it to exist; as if it should be asserted that, in a particular room, and at a particu- lar hour of a certain day, a man was raised from the dead, in which room, and at the time specified, we' beipg present, and looking on, perceived no such event to have taken place. Here the assertion is con- trary to experience, properly so called: and tliis is a contrariety which no evidence can surmoimt. It patters nothing whetlier the fact be of a miraculous nature or not. But ialthough this be the experience and the Contrariety, wliich archbishop Tillutson al- ^ged in the quotation with which Mr Hume opens his essay, it is certainly not tliat experience, nor tliat contrariety, wliich Mr Hume himself intended to ob. ject. And, short of tliis, I know no intelligible sig- nification which can be aflixed tO' tlie term * contrary to experience,' but one, viz., that of not having our- selves experienced any thing similar to the tjn'ng related, or such things not being generally experi- enced by others. I say *hot generally,' for to state concerning the fact in question, that no such thing was ever experienced, or tlut universal experience is against it, is to assume the subject of tlie controversy. Now the improbability which arises from the want (for this properly is a want, not a contradiction) of ex- perience, |i only equal to the probability there is that, if the thing were true, we should experience things similar to it, or thafc such things would be generally experienced. Suppose it then to be true that mira- cles wore wrought on the first promulgation of Chris- tianity, when nothing but miracles could decide Its '^authority. Is It certain IhJEtl such mirMTe¥wdii1dl>ei^ peated so often, and in so many places, as to become objects of general experience ? Is it a prubability CHRISTIANITY. 6 approaching to certainty ? is it a probability of any great strength or force ? la it suc^ as no evidence caii encounter ? And yet this probabilify is tlie exact . converse t and therefore the exact measure, of the ' improbability which arises from the want of experi- ence, and-which Mr Hume represents as invincible by human testimony. , It is not like alleging a new law of nature, or a new experiment in natural philosophy ; because, when these are related, it is expected that, uitder the same cir- cumstances, the same effect wJll follow universally ; and in proportion as this expectation is justly entertained, the want of a corresponding experience negatives tlie history. But to expect concerning a miracle, that it should succeed upon repetition, is to expect that which would make it cease to be a miracle, which is contrary to its nature as such, and would totally ^ destroy the use and purpose for which it was wrought. ^ The force of experience as an objection to miracles,' is founded in the presumption, either that the course of nature is invariable, or that, if it be ever varied, variations will be frequent and general. Has the neces- sity of this alternative been demonstrated ? Permit us to call the. course of nature tli© agency of ,,an in- telligent Being; and is there any good reason for judging this state of the case to be probable ? Ought we not rather to expect that sucha Being, on occa- sions of peculiar importance, may iittemipt the order which he had appointed, yet that such occasions should return seldom ; that these interruptiona con- sequently should be confined to the experience of a few; that tlie virant of it, therefore, in many, should be matter neither of surprise nor objection ? But as a continuatiqp of the argument from expe- rience, it is said, that, when we advance accounts of miracles,, we assign efl^ts without causes, or we at- trlbute effects to causes inadequate to the f u rp ose, or s to caiuM of the openttJon of which we have no ex- perience. Of what causes, we may ask, and of what effects does the objection speak ? If it be answered, W ^ EVIDENCES OF that when w« ascribe the cure of the palsv to a touch of blindness to the ano^ting of the eyes with clayi or the raising of the dead to a word, we lay our- selves open to this imputaUon ; we reply that we as- cribe no such efltets to such causes. We perceive no virtue or energy in these things more than in other things of the same kind. They are merely ^^ signs to connect the miracle with its end. ' The et feptwe ascribe simply to the volition of the Deity : of whose existence and power, not to say of whcwe presence uid agency, %e have previous and indepen- dent piroof. We have therefore all we seek for in . the works of rational agents,— a sufficient power and an adequate motive. In awoifd,,once believe that It M* » ^^ niiiracles are not incredible. Mr Hume states thb case of miracles to be a con- test of opposite improbabilities ; that is to say, a ques- tion whether it be more improbable that the miracle shjwld ^ true, or the testimony fidse : and this I tWnk a &ir account of the controversy. But herein I remark a want of argumentative justice, that, in describing the improbability of miracles, he supprea. ses aU those circumstances of extenuatidrt which re- sult from our knowledge of the existence, power, and disposition of the Deity; his concern in the crel atlon, Uie end answered by the miracle, the impor- tance of that end, and its subserviency to the pUm pursped in the work of nature. As Mr Hume has represented the question, miracles are alike incredi- ble to him who is previously assured of the constant jgwicy of a Divine Being, and to him who believes that no such Being exists in the universe. They are equaUy incredible, whether related to have been wrought upon occasions the most deserving, and for purposea the most beneficial, or for no assignable end whatever, or for an end confessedly trifling or pernio «*<*"• 3J«»"rely^ can n ot be ^ mrxwX s t n t e m c nt. - , -■ —-:z3--—"jt--rT^? '' y-''™.«i villi wj fc ■ wem e nfe ^ in MUuiting also the other side of the balance, the ilrength and weight of testimony, this author has pro- vided an answer to eveiy possible accumulation of CHRISTIANITY , y historical proof by telling us, that we are not obliged to explain how the story or the evidence arose. Now I think that we are obliged; not, perhaps, to show ty positive accounts how it did, but by a probsble hypothesis how it might, so happen. The eaistence 'of the testiimony is a phenomenon; the truth df the ftct solves the phenomenon. If we reject this solu- tim, we oug^t to have some other to rest in; and none, even by our adven^ies, can be admitted, which^not inconsistent with the principles that reg- ulate Ipnan affiurs and human conduct at present, or which makes men then to have been a diflerent kind of bemgs from what they are now. But the short consideration which, independently of eveiy other, convinces me* that there is no solid foundation ui MV Hume's conclusion is t^e following. When a theorem is proposed to a mathematician, the first thing he does with it is to try it upon a simple case, and if it prpduce a &lse result, he is sure that there must be some mistake in the demonstration. Nowto proceed In this way with what may be caUed Mr Hume'a theorem. If twelve men, whose probity and good sense I had long known, should seriously and circumstantially rehtte to me an account of a mir. acle wrought before their eyes, and in which it was impossible that they should be deceived ; if the gov. ernor of the country, hearhig a rumour of this account, should call these men Into his presence, and ofler them a short proposal, either to confess the imposture, or submit to be tied up to a gibbet; if they should refuse with -one voice to acknowledge that there ex- isted any fiUsehood or imposture in the case; if this threat were communicated to them separately, yet with no difierent eflbot; if it was at last executed; if I myself saw them, one after another, consentfaig Jj ''JJ^'wJ.Jl>umt, or strangled, rather than give up he mir guide, I am not to believe them. Now I un derUke to «ay, that there existe not a sceptic in the aS] 8 %^1DENCES OF loWoi] world who would not believe them, or who Would de- fend such incredulity. : Instances of spurious miracles, 9upportecl by strong^ apparent testimony, undoubtedly demand examina- tion ; Mr Hume has endeavoured to fortify his argu- ment by some examples of this kind. I hope in a proper place to show that none of them, reach the strength or cu-cumstances of the Christian evidence. In these, however, consists the weight of his objection. In^^ pruiciple itself, I ani persuaded, there is none. li PART L OF THE DIRECT HISTORICAL EVIDENCE OF CHRISTIAN- ITT, AND WHEREIN IT/IS DISTINGUISHED FROM THE EVIDENCE ALLEGED FpR OTHER MIRACLES. The two propositions jWhich I shall endeavour to es- tablish are these : I. That there is^^tisfactory evidence that many, professing to be or/gmal witnesses of the Christian miracles, passed their livesr in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in conse- quence of their belief of those accounts; and that they also submitted, from the same motive, to new rules of conduct. II. That there is noi satis&ctory evidence, that persons professfng to be original witnesses of other miracles, in their nature as certain as these are, have ever acted in the same manner, in attestation of the accounts which they delivered, and properly in con- ^.th^^hqll^f <^ these aeeewrttr The first of these propositions, as it forms the ar- gument, wJU stand at the* head of the followfaig nim chapters. — ^^ — - ho Would de- vour to es- . -J CHRISTIANITY. CHAP. I. :_ a Vmt u tatirfaelarif evidence thai mmg, profeuing to bn origimMl mttitAita of the Ckrietum mirmiUi, patted their livet in labom, dangnt, and tuf. firmgi, vobmiariljf undtrgoM in atieittftioH «jf tht uccoMtt which VAm ^WmI. «.<< toMif^incontegumce of their belief 1 Ji. _^ EVIDENCES H r \12 ■\ ■ -- ■ ■ tbe ctrntruy, to disparage those qualities which the hig^st characters in the countiy ^ued themselves' - most upon, was a sure way of making powerAil ene^ mies. As if (he frustration of tlie national hope was not\ enough, the long-esteemed merit of ritual zeal and\ punctuality was to be decried, and that by Jews preaching to Jews. > The ruling party 'at* Jerusalem had just before cn»- cified the founder of the religion. That is a &ct w^ch will not be disputed. They, therefore, who > stood forth to pre&ch the religion, must necessarily reproach these rulers with an execution, which they could not but represent as an uigust and cruel mur* der. "t^ would not render their office more easy, or iheir situation mere safe. , With regard to the interference of the Roman goremment which was then established in Judea, I should not expect, that, despising as it did the reli- gion of the country, it would, if left to itself, ani- madvert, either with much vigilance or much sever- ity, upon the schisms and controvei^ies Which arose witibin it. Yet there was that in Christianity which mi^t easily i^rd a handle of accusation, witii a jealous government. The Christians avow^ an mi- qualified obedience to a new master. They avowed also that he was the person who had been foretold to the Jews under the suspected title of king. The spiritual nature of this lungdom, the consistency of tids obedience with civile. subjection, were distinc- tions too refined to be enteftftined by a Roman presi- dent, who viewed the business at a great distance, m throu^^ the medium of very hostile representations. Our histories according^ info|rm U9, thai this was the turn which the eneialbs of Jesus gave to his char- iwter and preteu^ons in^their remonstrances with Pontius Pilate. And Justin Martyr, about a hun- -dn a dyears afterw M rdg, comptoi V take prevailed in his time; **Y« having heard that 'we are waiting for a kingdom, suppose, without dis- tinguishing, tj^t we mean a human kingdom, when CH|«STIANITY. 13 ving heard thai se, without dis- kingdom, when in truth we ^, it was undoijibi misconstructii The pi tend with p) come fo possessing and actual sentment; govemmei sions, jpnemies. fate of re: some reij change of acoun pose, thai salem, enemies titute as that which is with God.' * And ly a natural source of caiumnj and s of qhristianity had therefo^to con- dice baclied by power. Th^ had to a disappointed people, to a pri^thood (judii siderable share of municipal auuH Y strong motives of opposition an! they had to do this under a for^'gn ' whose &vour they made no pr«r :h was constantly surrounded by tni J.J well iuiown, because the experienced Jersj whenever the reformation subverts *" opinion, and does not proceed upon a » already taken place in the sentiments ,. wiU not aUow, much leto lead us to supu U iiret propagators of Christianity at Jeru- in Judea, under the difficulties and the ey had to contend with, and entirely des- , ; - y**y ^*^'^ <« «>rce» authoritv, or protecUon ej^d ex£ute their mission with ^Is^^^'^i J^ ^ "^i*" *"^"*'?' '^^} "*«** reasonably be ex. El^/i^ *®, preachers of Christiani^, when th^ taiTieJth.mselves to the h«ithen public NowtS ^^S^^'^irr"*^'^**'*- It denied witK JM^ethi, faruth of every article of heathen mythl l^J^^^ compromise; it admitted no compr£l henslon. It m\Bt prevail, if It prevailed at alL^ P^??t l*?*?^*** ^^ **««^"<»» with 1^1^ |_# "___ 1 w ^JHB^Binnng 4tM Ouafacter and'wonhtB of som« i^,com]K»jJtor for a place in the PaJTST I f. r J -.A.,- _. % ■'*--... .'"J % EVIDEMCBSW- I pretensions might be ublic worship of the temples, or refuse a compliance with rites insti* tuted by the laws.* These tUngs/ture what the Chris- thuais did, and wbat the philosophers did not.; aniJii,, these consisted the actiyit^^d/danger of the< prise. ,' "^y Thiirdty, it o^t also to be considered, .„„„„,„^. ; daii|^ proceeded not merely from soleijui acts and public resolutions of the state, but from sudden bursts [^ violence at particular puces, from the lit^nse of |«r ttw aiMlmt v^^teopiMn. mto, Ckmo, «■& Bplelelu. f wonhip flw tO^ of Uw Bwnrtty, %t this ^in their ling the ring' their not. go lipSmtaa, ' fund. hf pr CteriHh MM. okl Biv. IM. pi. ISO. td. v. UielMtl^||{Hifh»ltwlaar to ooinply wiUi ttaetewi I- CHRISTIANITY. IS, thepopubce, the ndiness of some num'stnites and the negUgence of otb^Mcom the influence and insliin. t^ «{.i«te«Mg^|warie8, and, in general. fronL ^^S^^'!S'*WP'«f<¥hiio^ anerraiid !» '^^fJSi^*^^*'^ ^^ **"' ^" °^ excituig; iJS^'^^W*^ *he teachers bf Christianity migh^ i*<***MU'>and «i^r much from these caoses, without ^-JP*""!* P«*ye^ti<>» bein^f denounced against them ty il&perial^iuaiority. Some length of time, I should wppose, might pass, before the vast machine of the Roman empire would be put in moMon, or ita^Jten^^ tion be^btained to religious controveiW: butJdurin^ - *?f «n»e,» great deal of iU usage miiht be eidured! I>r« set of friendless- unprotected thivellers, telling men, Wherever tfipy came, that th/ religion of their ancestors, the religion in which th6y had been brought up. we reli^onfcof the «tate and of the magistrS, the ritM which they frequented,ihe pomp which the*^ • MWired, was throughout asysteim of folly and delusion. N«r do I thfaik that the ^hereof Christianity would iiiid protection in that general disbelief of the popular theology, wjiich is supposed to have prevailed amonpt the inteUigent Wt of the heathen Tmbllc. It is by no .means true that unbelievers are-4isuaUy tolennt Ttoy are not/disposed (and why should tft^fO to endanger thf present state of things, by juffenng a religion of wkch they believe nothiS^, to he disturbed by anothijr of which they believe as UtUe.JIW»Brea^ themselves to conform to any ^i^jomaad^, «fto^times, amongst the foremost H fS?!5TS!!^*3[f **°* '•'***"' ^y "y method whic3 they think likely t/be efficacious. >henwasever3 chjoge oTreligioii patronised by infidels? HoJ little, no^thsta^dfaig the reigning scepticism, and ■JWfui^r uH)i^,^u4y be ^thend frimi two eminent jndmicontested enmplea. The younger Plj^, po- elegant penod, could gravely pronounce this mon- ..x .-/ ft ■^ — ■ ■ .1 «■ - ■ . EVipENG^OF inTthem^lTes Christian., I ordered to be led awj^ S^pTtahment (i. e. to execution) fori vw^ DOTOT, whatever Uwae thi^hey ~jA'«?f' '^' "JT Stnaw andtn/le*ibleobiHna^ ought ^^^J^^^f- HiTiSster Trwan, a mild and accompUshed princ^ tnodemtionrtind equity, than Mrhat appears inytne foSS J^ript : » The Christians are not M be ^i;r^f if any are bn«gt^»>t::i3S'Sf '^ convicted, they are to be punished.^ ^d tW$ di- roctiSi hJ gives, after it had been^ reiJIwrted toi Wm iyLr*^ Fes dent, tiiat. by the most strict ex«nin. atirnSng could be discovered in the princ pies of £^?^«oJ,b«t ^abadandexcessivesuperftitioiV wcompanied, it seems, within oatii or mutual federa- Uou^to^oVtiiemselvesinnocrime, orimmor^con- duct whatever.' The truth is, Uie ^cient heatiie^ consideredreligionentirely as an 'fll'jLT'ai^ *much under tiie tuition of the magistrate, as any Sher put of tiie police. The.reUgion of tiiat age tw nSTm^ely allied to tiie state; it wm incorpwr- rtedCto it. Many of ite offices were administered Jy ti« magistrate, 'its titles of poiitiffl, ""g^. "J? ftanensT^ere borne by senators, consuls, «»^ g«^ X Without discussing, tiierefore tiie tiutii of tiieology, tiiey resented every affiront put upon ti^B eL>liSid worship, as a direct opposition to tiie au- : ^dS to S'^t'tiie religious systems of 1^^ tii^s. however iU supported by evidence, had been ^ SkiB^lished. Tto«nci«»mliglqn of a country . hi riways many votaries, and 8om