Wesley Corpus

But Cyprian says, 'Some who had suffered tortures for Christ yet afterwards fell into gross, open sin.' It may be so; but it is nothing to the question. It does not prove in the least what you brought it to prove--namely, 'that bad men have endured martyrdom.' Do not evade, sir, and say, 'Yes, torments are a kind of martyrdom.' True; but not the martyrdom of which we speak. 9. You salve all at last by declaring gravely: 'It is not my design to detract in any manner from the just praise of those primitive martyrs who sustained the cause of Christ at the expense of their lives' (page 112). No. Who could ever suppose it was Who could imagine it was your design to detract from the just praise of Justin, Irenaeus, or Cyprian You only designed to show what their just praise was--namely, the praise of pickpockets, of common cheats and impostors. We understand your meaning, therefore, when you add, 'It is reasonable to believe that they were the best sort of Christians and the chief ornaments of the Church in their several ages' (page 213). 10. You conclude: 'My view is to show that their martyrdom does not add any weight to their testimony.' Whether it does or no, 'it gives the strongest proof' (as you yourself affirm) 'of the sincerity of their faith'; and consequently proves that 'no suspicion of fraud can reasonably be entertained against them' (ibid.). But this (which you seem to have quite forgot) was the whole of the objection; and consequently this as well as both the former objections remain in their full force. 11. 'It has been objected,' fourthly, you say, that you 'destroy the faith and credit of all history' (page 114). But this objection, you affirm, 'when seriously considered, will appear to have no sense at all in it' (page 215). That we will try. And one passage, home to the point, is as good as a thousand. Now, sir, be pleased to look back. In your Preface, page 9, I read these words: 'The credibility of facts lies open to the trial of our reason and senses. But the credibility of witnesses depends on a variety of principles wholly concealed from us; and though in many cases it may reasonably be presumed, yet in none can it certainly be known.'