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favourable to Christianity would have prompted men to say that he was probably tainted with their doctrine. We have a parallel case in Hecateus, a famous Greek historian, who had several passages in his book conformable to the history of the Jewish writers, which when quoted by Josepbus, as a confirmation of the Jewish history, when his heathen adverfaries could give no other answer to it, they would needs suppose that Hecatæus was a Jew in his heart, though they had no other reason for it, but because his hiftory gave greater authority to the Jewish than the Egyptian Records.
I. Introduction to a second lift of Pagan
Authors, who gave testimony of our Sa
viour. II. A pasage concerning our Saviour, from
a learned Athenian. III. His conversion from Paganism to Chri
ftianity makes bis evidence stronger than if be bad continued a Pagan.
IV. Of another Athenian Philofopber con
verted to Christianity. y. W by their conversion instead of weaken
ing, strengthens their evidence in defence
of Chriftianity. VI. Their belief in our Saviour's bistory
founded at first upon the principles of histo
rical faith. VII. Their teftimonies extended to all the
particulars of our Saviour's bistory. VIII. As relaied by the four Evangelifts.
10 this list of heathen Writers,
who make mention of our Saviour, or touch upon any particulars of his life, I shall add those Authors who were at first Heathens, and afterwards converted to Christianity ; upon which. account, as I shall here shew, their testimonies are to be looked upon as the more authentic. And in this list of evi. dences, I shall confine myself to fuch learned Pagans as came over to Christianity in the three first centuries, because those were the times in which men had the best means of informing themselves of the truth of our Saviour's history, and because among the great number of philosophers who came in afterwards, under
the reigns of Christian Emperors, there might be several who did it partly out of worldly motives.
II. Let us now suppose that a learned heathen writer who lived within sixty years of our Saviour's crucifixion, after having shewn that false miracles were generally wrought in obfcurity, and before few or no witnesses, speaking of those which were wrought by our Saviour, has the following paffage. “. But “ his works were always seen, because “ they were true, they were seen by “ those who were healed, and by those " who were raised from the dead. Nay, “ these persons who were thus healed, " and raised, were seen not only at the “ time of their being healed and raised, “ but long afterwards. Nay, they were
not seen only all the while our Savi“ our was upon earth, but survived af“ ter his departure out of this world,
nay some of them were living in our days."
III. I dare fay you would look upon this as a glorious attestation for the cause of Christianity, had it come from the hand of a famous Athenian Philofopher. These forementioned words however are с
actually the words of one who lived about sixty years after our Saviour's crucifixion, and was a famous Philofopher in Athens : But it will be said he was a convert to Christianity. Now consider this matter impartially, and see if his testimony is not much more valid for that reason. Had he continued a Pagan Philosopher, would not the world have said that he was not sincere in what he writ, or did not believe it, for, if so, would not they have told us he would have embraced Christianity? This was indeed the case of this excellent man: he had fo thoroughly examined the truth of
our Saviour's history, and the excellency of that religion which he taught, and was so entirely convinced of both, that he became a Profelyte, and died a Martyr.
IV. Aristides was an Athenian Philosopher, at the same time famed for his learning and wisdom, but converted to Christianity. As it cannot be questioned that he perused and approved the apolo
of Quadratus, in which is the passage just now cited, he joined with him in an apology of his own to the same Emperor, on the same subject. This apology, tho' now loft, was extant in the time
of Ado Vinnenfis, A. D. 870, and highly esteemed by the most learned Athenians, as that Author witnefles. It must have contained great arguments for the truth of our Saviour's history, because in it he asserted the Divinity of our Saviour, which could not but engage him in the proof of his miracles.
V. I do allow that, generally speaking, a man is not so acceptable and unquestioned an evidence in facts, which make for the advancement of his own party. But we must consider, that in the case before us, the persons to whom we appeal, were of an opposite party, till they were persuaded of the truth of those very facts, which they report. They bear evidence to a history in defence of Christianity, the truth of which history was their motive to embrace Chriftianity. They attest facts which they had heard while they were yet heathens, and had they not found reason to believe them, they would still have continued heathens, and have made no mention of them in their writings.
VI. When a man is born under christian Parents, and trained up in the profession of that religion from a child, he