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 judgements, 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 sa gacity.

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. Lookingi

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 judgements, 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 rabilities, are often found, even in Christian countries, to be surprisingly ignorant of redigion, 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 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 Christiant."

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 dia

* Jortin's Disc. on the Christ. Rel. p. 66. ed. 4th.
+ Hartley, Obs, p. 119.

bolical 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.