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; these 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 Christian." (Hartley, Obs. p. 119.)

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 diabolical 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 the superior ranks of the heathen communities, another, and think an adequate, cause has been assigned for their infidelity. It is probable that in many cases the two causes would together.

CHAPTER V.