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years had blunted the edge of novelty, and rendered miracles familiar, not only to them, but to all the people to whom they addressed themselves.

What appears to us a most striking internal evidence for the truth of the Gospel, is that perfect unity of mind and of purpose which is ascribed to our Saviour. Had he been an impostor, he could not have foreseen all the fluctuations of his history, and yet no expression of surprise is recorded to have escaped from him. No event appears to have caught him unprepared. We see no shifting of doctrine or sentiment, with a view to accommodate to new or unexpected circumstances. His parables and warnings to his disciples give sufficient intimation, that he laid his account with all those events which appeared to his unenlightened friends to be so untoward and so unpromising. In every explanation of his objects, we see the perfect consistency of a mind, before whose prophetic eye all futurity lay open; and when the events of this futurity came round, he met them, not as chances that were unforeseen, but as certainties which he had provided for. This consistency of his views is supported through all the variations of his history, and it stands finally contrasted in the record of the evangelists, with the misconceptions, the surprises, the disappointments of his followers. The gradual progress of their minds from the splendid anticipations of earthly grandeur, to a full acquiescence in the doctrine of a crucified Saviour, throws a stronger light on the perfect unity of purpose and of conception which animated his, and which can only be accounted for by the inspiration that filled and enlightened it. It may have been possible enough

to describe a well-sustained example of this contrast from an actual history before us. It is difficult, however, to conceive, how it could be sustained so well, and in a manner so apparently artless, by means of invention, and particularly when the inventors made their own errors and their own ignorance form part of the fabrication.



III. THERE was nothing in the situation of the New Testament writers, which leads us to perceive that they had any possible inducement for publishing a falsehood.

We have not to allege the mere testimony of the Christian writers, for the danger to which the profession of Christianity exposed all its adherents at that period. We have the testimony of Tacitus to this effect. We have innumerable allusions, or express intimations, of the same circumstance in the Roman historians. The treatment and persecution of the Christians makes a principal figure in the affairs of the empire; and there is no point better established in ancient history, than that the bare circumstance of being a Christian, brought many to the punishment of death, and exposed all to the danger of a suffering the most appalling and repulsive to the feelings of our nature.

It is not difficult to perceive, why the Roman government, in its treatment of Christians, departed from its usual principles of toleration. We know it to have been their uniform practice, to allow every indulgence to the religious belief of those different countries in which they established themselves. The truth is, that such an indulgence demanded of them no exertion of moderation or principle. It was



quite consonant to the spirit of Paganism. A different country worshipped different gods, but it was a general principle of Paganism, that each country had its gods, to which the inhabitants of that country owed their peculiar homage and veneration. In this way there was no interference between the different religions which prevailed in the world. It fell in with the policy of the Roman government to allow the fullest toleration to other religions, and it demanded no sacrifice of principle. It was even a dictate of principle with them to respect the gods of other countries; and the violation of a religion different from their own, seems to have been felt, not merely as a departure from policy or justice, but to be viewed with the same sentiment of horror which is annexed to blasphemy or sacrilege. So long as we were under Paganism, the truth of one religion did not involve in it the falsehood or rejection of another. In respecting the religion of another country, we did not abandon our own; nor did it follow, that the inhabitants of that other country annexed any contempt or discredit to the religion in which we had been educated. In this mutual reverence for the religion of each other, no principle was departed from, and no object of veneration abandoned. It did not involve in it the denial or relinquishment of our own gods, but only the addition of so many more gods to our catalogue.

In this respect, however, the Jews stood distinguished from every other people within the limits of the Roman empire. Their religious belief carried in it something more than attachment to their own system. It carried in it the contempt and detestation of

Agrippa the power of life and death was vested in a Jewish sovereign, and that this power was actually exerted against the most distinguished Christians of that time. Add to this, that the Jews had, at all times, the power of inflicting the lesser punishments. They could whip, they could imprison. Besides all this, the Christians had to brave the frenzy of an enraged multitude; and some of them actually suffered martyrdom in the violence of the popular commotions.

Nothing is more evident than the utter disgrace which was annexed by the world at large to the profession of Christianity at that period. Tacitus calls it "superstitio exitiabilis," and accuses the Christians of enmity to mankind. By Epictetus and others, their heroism is termed obstinacy, and it was generally treated by the Roman governors as the infatuation of a miserable and despised people. There was none of that glory annexed to it which blazes around the martyrdom of a patriot or a philosopher. That constancy, which, in another cause, would have made them illustrious, was held to be a contemptible folly, which only exposed them to the derision and insolence of the multitude. A name and a reputation in the world might sustain the dying moments of Socrates or Regulus; but what earthly principles can account for the intrepidity of those poor and miserable outcasts, who consigned themselves to a voluntary martyrdom in the cause of their religion?


Having premised these observations, we offer the following alternative to the mind of every candid inquirer. The first Christians either delivered a sincere testimony, or they imposed a story upon the world which they knew to be a fabrication.

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