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OF THE DIRECT HISTORICAL EVIDENCE OF CHRISTIANITY, AND WHEREIN IT IS DISTINGUISHED FROM THE EVIDENCE ALLEGED FOR OTHER MIRACLES.
THE two propositions which I shall endeavour to
establish are these:
I. That there is satisfactory evidence that many, professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.
II. That there is not satisfactory evidence that persons professing 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 consequence of their belief of those
The first of these propositions, as it forms the argument, will stand at the head of the following nine chapters.
There is satisfactory evidence that many, professing to be original witnesses of the Christian Miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.
To o support this proposition, two points are necessary to be made out; first, that the founder of the institution, his associates and immediate followers, acted the part which the proposition imputes to them: secondly, that they did so in attestation of the miraculous history recorded in our scriptures, and solely in consequence of their belief of the truth of this history.
Before we produce any particular testimony to the activity and sufferings which compose the subject of our first assertion, it will be proper to consider the degree of probability which the assertion derives from the nature of the case, that is, by inferences from those parts of the case which, in point of fact, are on all hands acknowledged.
First, then, the Christian Religion exists, and therefore by some means or other was established. Now it either owes the principle of its establishment, i. e. its first publication, to the activity of the person who was the founder of the institution, and of those who were joined with him in the undertaking, or we are driven upon the strange supposition, that, although they might lie by, others would take it up; although they were quiet and silent, other persons busied themselves in the success and propagation of their story. This is perfectly incredible. To me it ap
pears little less than certain, that, if the first announcing of the religion by the founder had not been followed up by the zeal and industry of his immediate disciples, the attempt must have expired in its birth. Then as to the kind and degree of exertion which was employed, and the mode of life to which these persons submitted, we reasonably suppose it to be like that, which we observe in all others who voluntarily become missionaries of a new faith. Frequent, earnest and laborious preaching, constantly conversing with religious persons upon religion, a sequestration from the common pleasures, engagements and varieties of life, and an addiction to one serious object, compose the habits of such men. I do not say that this mode of life is without enjoyment, but I say that the enjoyment springs from sincerity. With a consciousness at the bottom of hollowness and falsehood, the fatigue and restraint would become insupportable. I am apt to believe that very few hypocrites engage in these undertakings; or, however, persist in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to most tempers of cheerful society and cheerful scenes, or the desire, which is common to all, of personal ease and freedom, but conviction.
Secondly, it is also highly probable, from the nature of the case, that the propagation of the new religion was attended with difficulty and danger. As addressed to the Jews, it was a system adverse not only to their habitual opinions, but to those opinions upon which their hopes, their partialities, their pride, their consolation was founded. This people, with or without reason, had worked themselves into a persuasion, that some signal, and greatly advantageous change was to be effected in the condition of their country, by the agency of a long-promised messen
ger from heaven.* The rulers of the Jews, their leading sect, their priesthood, had been the authors of this persuasion to the common people. So that it was not merely the conjecture of theoretical divines, or the secret expectation of a few recluse devotees, but it was become the popular hope and passion, and, like all popular opinions, undoubting and impatient of contradiction. They clung to this hope under every misfortune of their country, and with more tenacity as their dangers or calamities increased. To find therefore that expectations so gratifying were to be worse than disappointed, that they were to end in the dif fusion of a mild unambitious religion, which, instead of victories and triumphs, instead of exalting their nation and institution above the rest of the world, was to advance those whom they despised to an equality with themselves, in those very points of comparison in which they most valued their own distinction, could be no very pleasing discovery to a Jewish mind; nor could the messengers of such intelligence expect to be well received or easily credited. The doctrine was equally harsh and novel. The extending of the kingdom of God to those who did not conform to the law of Moses, was a notion that had never before entered into the thoughts of a Jew.
The character of the new institution was, in other respects also, ungrateful to Jewish habits and principles. Their own religion was in a high degree technical. Even the enlightened Jew placed a great deal of stress upon the ceremonies of his law, saw in them a great deal of virtue
* "Percrebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo tempore Judæa profecti rerum potirentur." Sueton. Vespasian. cap. 4-8.
"Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur." Tacit. Hist. lib. v. cap. 9-13,
and efficacy; the gross and vulgar had scarcely any thing else; and the hypocritical and ostentatious magnified them above measure, as being the instruments of their own reputation and influence. The Christian scheme, without formally repealing the Levitical code, lowered its estimation extremely. In the place of strictness and zeal in performing the observances which that code prescribed, or which tradition had added to it, the new sect preached up faith, well regulated affections, inward purity, and moral rectitude of disposition, as the true ground, on the part of the worshipper, of merit and acceptance with God. This, however rational it may appear, or recommending to us at present, did not by any means facilitate the plan then. On the contrary, to disparage those qualities which the highest characters in the country valued themselves most upon, was a sure way of making powerful enemies. As if the frustration of the 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 crucified the founder of the religion. That is a fact which will not be disputed. They therefore who stood forth to preach the religion, must necessarily reproach these rulers with an execution, which they could not but represent as an unjust and cruel murder. This would not render their office more easy or their situation more safe.
With regard to the interference of the Roman government which was then established in Judea, I should not expect, that, despising, as it did, the religion of the country, it would, if left to itself, animadvert, either with much vigilance, or much severity, upon the schisms and controversies which arose within it. Yet there was that in Christianity which might easily afford a handle of accusation with a jealous government. The Christians avowed an