Zenobia; or, the Fall of Palmyra

by William Ware

'It is for that reason,' replied Longinus, 'I cannot esteem it. The very term revelation offends. The right application of reason effects all, it seems to me, that what is called revelation can. It perfectly satisfies the philosopher, and as for common minds, instinct is an equally sufficient guide and light.'

'I cannot but judge you, Longinus,' said Julia, 'wanting in a true fellow-feeling for your kind, notwithstanding all you have said concerning the nature and powers of man. How is it that you can desire that mankind should remain any longer under the dominion of the same gross and pernicious errors that have for so many ages oppressed them! Only consider the horrors of an idolatrous religion in Egypt and Assyria, in Greece and in Rome--and do you not desire their extermination?--and what prospect of this can there be, but through the plain authoritative language of a revelation?'

'I certainly desire with you,' replied Longinus, 'the extermination of error, and the overthrow of horrible and corrupting superstitions; and of nothing am I more sure than that the reason of man, in unfolding and constantly improving ages, will effect it. A plain voice from Heaven, announcing important truth, might perhaps hasten the work. But this voice, as thought to be heard in Christianity, is not a plain voice, nor clearly known to be a voice from Heaven. Here is the Bishop of Antioch set upon by the Bishops of Alexandria and Cesarea, and many others, as I learn, who accuse him of wrongly receiving and falsely teaching the doctrines of Christ; and for two hundred years has there prevailed the like uncertainty about the essence of the religion.'

'I look not with much hope to Christianity,' said Fausta. 'Yet I must first inform myself more exactly concerning it, before I judge.'

'That is spoken like Fausta,' said Julia; 'and it is much for you to say who dislike so heartily that Paul, whom I am constantly wishing you to hear.'

'Whenever he shall lay aside a little of his pomp, I may be willing to listen,' replied Fausta; 'but I could ill brook a discourse upon immortality from one whose soul seems so wedded to time.'

'Well,' said Julia, 'but let us not be drawn away from our subject. I admit that there are disputes among the Christians, but, like the disputes among philosophers, they are about secondary matters. There is no dispute concerning the great and chiefly interesting part of the religion--its revelation of a future life Christians have never divided here, nor on another great point, that Christ, the founder of the religion, was a true messenger from God. The voice of Christianity on both these points is a clear one. Thus, I think, every one will judge, who, as I have done, will read the writings in which the religion is found. And I am persuaded it is because it is so plain a voice here, that it is bidding fair to supersede every other form of religion. And that it is a voice from God, is, it seems to me, made out with as much clearness as we could look for. That Christ, the author of this religion, was a messenger from God, was shown by his miracles. How could it be shown otherwise? I can conceive of no other way in which so satisfying proof could be given of the agency and authority of God. And certainly there is evidence enough, if history is to be believed, that he wrought many and stupendous miracles.'

'What is a miracle?' asked Longinus.

'It is that,' replied Julia, 'which being done or said, furnishes satisfactory proof of the present interposing power of God. A man who, by a word spoken, can heal sick persons, and raise to life dead ones, can be no other than a messenger of God!'

'Why not of some other superior being--perhaps a bad one?'