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these interruptions consequently should be confined to the experience of a few; that the want of it, therefore, in many, should be matter neither of surprise nor objection?
But as a continuation of the argument from experience, it is said that, when we advance accounts of miracles, we assign effects without causes, or we attribute effects to causes inadequate to the purpose, or to causes, of the operation of which we have no experience. Of what causes, we may ask, and of what effects does the objection speak? If it be answered that, when we ascribe the cure of the palsy to a touch, of blindness to the anointing of the eyes with clay, or the raising of the dead to a word, we lay ourselves open to this imputation; we reply, that we ascribe no such effects to such causes. We perceive no virtue or energy in these things more than in other things of the same kind. They are merely signs to connect the miracle with its end. The effect we ascribe simply to the volition of the Deity; of whose existence and power, not to say of whose presence and agency, we have previous and independent proof. We nave, therefore, all we seek for in the works of rational agents, — a sufficient power and an adequate motive. In a word, once believe that there is a God, and miracles are not incredible.
Mr. Hume states the case of miracles to be a contest of opposite improbabilities, that is to say, a question whether it be more improbable that the miracle should be true, or the testimony false: and this I think a fair account of the controversy. But herein I remark a want of argumentative justice, that, in describing the improbability of miracles, he suppresses all those circumstances of extenuation, which result from our knowledge of the existence, power, and disposition of the Deity; his concern in the creation, the end answered by the miracle, the importance of that end, and its subserviency to the plan pursued in the work of nature. As Mr. Hume has represented the question, miracles are alike incredible to him who is previously assured of the constant agency of a Divine Being, and to him who believes that no such Being exists in the universe. They are equally incredible, whether related to have been wrought upon occasions the most deserving, and for purposes the most beneficial, or for no assignable end whatever, or for an end confessedly trifling or pernicious. This surely cannot be a correct statement. In adjusting also the other side of the balance,
the strength and weight of testimony, this author has provided an answer to every possible accumulation of historical proof by telling us, that we are not obliged to explain how the story of the evidence arose. Now I think that we are obliged; not, perhaps, to show by positive accounts how it did, but by a probable hypothesis how it might so happen. The existence of the testimony is a phenomenon; the truth of the fact solves the phenomenon. If we reject this solution, we ought to have some other to rest in; and none, even by our adversaries, can be admitted, which is not inconsistent with the principles that regulate human affairs and human conduct at present, or which makes men then to have been a different kind of beings from what they are now.
But the short consideration which, independently of every other, convinces me that there is no solid foundation in Mr. Hume's conclusion is the following. When a theorem is proposed to a mathematician, the first thing he does with it is to try it upon a simple case, and if it produce a false result, he is sure that there must be some mistake in the demonstration. Now to proceed in this way with what may be called Mr. Hume's theorem. If twelve men, whose probity and good sense I had long known, should seriously and circumstantially relate to me an account of a miracle wrought before their eyes, and in which it was impossible that they should be deceived; if the governor of the country, hearing a rumour of this account, should call these men into his presence, and offer them a short proposal, either to confess the imposture, or submit to be tied up to a gibbet; if they should refuse with one voice to acknowledge that there existed any falsehood or imposture in the case; if this threat were communicated to them separately, yet with no different effect; if it was at last executed; if I myself saw them, one after another, consenting to be racked, burnt, or strangled, rather than give up the truth of their account ;—still, if Mr. Hume's rule be my guide, I am not to believe them. Now I undertake to say, that there exists not a sceptic in the world who would not believe them, or who would defend such incredulity.
Instances of spurious miracles supported by strong apparent testimony, undoubtedly demand examination ; Mr. Hume has endeavoured to fortify his argument by some examples of this kind. I hope in a proper place to show that none of them reach the strength or circumstances of the Christian evidence. In these, however, consists the weight of his objection: in the principle itself, I am persuaded, there is none.
OF THE DIRECT HISTORICAL EVIDENCE OP CHRISTIANITY, AND WHEREIN IT IS DISTINGUISHED FROM THE EVIDENCE ALLEGED FOR OTHER MIRACLES.
The two propositions which 1 shall endeavour to establish are these.
L That there is satisfactory evidence that
'many professing to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same
'motives, to new rules of conduct.
( II. That there is not satisfactory evidence, that persons professing to be original witnesses of other miracles, in their nature as certain as these are, have ever acted in the same manner, in attestation of the accounts which they delivered, and properly in consequence of their belief of those accounts.
The first of these propositions, as it forms the argument, will stand at the head of the following nine chapters.
There is satisfactory evidence that viany, professing' to be original witnesses of the Christian miracles, passed their lives in labjurs, dangers, and sufferings, voluntarily undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted, from the same motives, to new rules of conduct.
To support this proposition, two points are necessary to be made out: first, that the Founder of the institution, his associates and immediate followers, acted the part which the proposition imputes to them: secondly, that they did so in attestation of the miraculous history recorded in our Scriptures, and solely in consequence of their belief of the truth of this history.
Before we produce any particular testimony to the activity and sufferings which compose the subject of our first assertion,
it will be proper to consider the degree of probability which the assertion derives from the natui e of the case, that is, by inferences from those parts of the case which,, in point of fact, are on all hands acknowledged.
First, then, the Christian Religion exists, and therefore by some means or other was established. Now it either owes the principle of its establishment, i. e. its first publication, to the activity of the Person who was the founder of the institution, and of those who were joined with him in the undertaking, or we are driven upon the strange supposition, that, although they might lie by, others would take it up; although they were quiet and silent, other persons busied themselves in the success and propagation of their story. This is perfectly incredible. To me it appears little less than certain, that, if the first announcing of the religion by the Founder had not been followed up by the zeal and industry of his immediate disciples, the attempt must have expired in its birth. Then as to the kind and degree of exertion which was employed, and the mode of life to which these persons submitted, we reasonably suppose it to be like that which we observe in all others who voluntarily become missionaries of a new faith. Frequent, earnest, and laborious preaching, constantly conversing with religious persons upon religion, a sequestration from the common pleasures, engagements, and varieties of life and an addiction to one serious object, compose the habits of such men. I do not say that this mode of life is without enjoyment, but I say that the enjoyment springs from sincerity. With a consciousness at the bottom, of hollowness and falsehood, the fatigue and restraint would become insupportable. I am apt to believe that very few hypocrites engage in these undertakings; or, however, persist in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to most tempers of cheerful society and cheerful scenes, or the desire, which is common to all, of personal ease and freedom, but conviction.
Secondly, it is also highly probable, from the nature of the case, that the propagation of the new religion was attended with difficulty and danger. As addressed to the Jews, it was a system adverse not only to their habitual opinions, but to those opinions upon which their hopes, their partialities, their pride, their consolation, was founded. This people, with or without reason, had worked themselves into a persuasion, that some signal and greatly advantageous change was to be effected in the condition of their country, by the agency of a long-promised messenger from heaven.* The rulers of the Jews, their leading sect, their priesthood, had been the authors of this persuasion to the common people; so that it was not merely the conjecture of theoretical divines, or the secret expectation of a few recluse devotees, but it was become the popular hope and passion, and like all popular opinions, undoubting, and impatient of contradiction. They clung to this hope under every misfortune of their country, and with more tenacity as their dangers or calamities increased. To find, therefore, that expectations so gratifying were to be worse than disappointed: that they were to end in the diffusion of a mild unambitious religion, which, instead of victories and triumphs, instead of exalting their nation and institution above the rest of the world, was to advance those whom they despised to an equality with themselves, in those very points of comparison in which they most valued their own distinction, could be no very pleasing discovery to a Jewish mind; nor could the messengers of such intelligence expect to be well received or easily credited. The doctrine was equally harsh and novel. The extending of the kingdom of God to those who did not conform to the law of Moses, was a notion that had never before entered into the thoughts of a Jew.
The character of the new institution was, in other respects also, ungrateful to Jewish habits and principles. Their own religion was in a high degree technical. Even the enlightened Jew placed a great deal of stress upon the ceremonies of his law, saw in them a great deal of virtue and efficacy; the gross and vulgar had scarcely any thing else; and the hypocritical and ostentatious magnified them above measure, as being the instruments of their own reputation and influence. The Christian scheme, without formally repealing the Levitical code, lowered its estimation extremely. In the place of strictness and zeal in performing the observances which that code prescribed, or which tradition had added to it, the new sect preached up faith, well-regulated affec
* " Percrebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo tempore Judaea profecti rerum potirentur,"—Sueton. Vespasian, cap. 4—8.
"Pluribus persuasio inerat, antiquis saccrdotum literis contineri, eo ipso tempore fire, ut valesceret oriens, profectique Judaa rerum potirentur."—Tacit. Hiat. lib. v. cap. 9—13.
tions, inward purity, and moral rectitude of disposition, as the true ground, on the part of the worshipper, of merit and acceptance with God. This, however rational it may appear, or recommending to us at present, did not by any means facilitate the plan then. On the contrary, to disparage those qualities which the highest characters in the country valued themselves most upon, was a sure way of making powerful enemies. As if the frustration of the national hope . was not enough, the long-esteemed merit of: ritual zeal and punctuality was to be decried, and that by Jews preaching to Jews.
The ruling party at Jerusalem had just before crucified the Founder of the religion. That is a fact which will not be disputed. They, therefore, who stood forth to preach the religion must necessarily reproach these rulers with an execution, which they could not but represent as an unjust and cruel murder. This would not render their office more easy, or their situation more safe.
With regard to the interference of the Roman government which was then established in Judea, I should not expect, that, despising as it did the religion of the country, it would, if left to itself, animadvert, either with much vigilance or much severity, upon the schisms and controversies which arose within it. Yet there was that in Christianity which might easily afford a handle of accusation with a jealous government. The Christians avowed an unqualified obedience to a new master. They avowed also that he was the person who had been foretold to the Jews under the suspected title of King. The spiritual nature of this kingdom, the; consistency of this obedience with civil subjection, were distinctions too refined to be entertained by a Roman president, who viewed the business at a great distance, or through the medium of very hostile representations. Our histories accordingly inform us, that this was the turn which the enemies of Jesus gave to his character and pretensions in their remonstrances with Pontius Pilate. And Justin Martyr, about a hundred years afterwards, complains that the same mistake prevailed in his time: "Ye, having heard that we are waiting for a kingdom, suppose, without distinguishing, that we mean a human kingdom, when in truth we speak of that which is with God."* And it was undoubtedly a natural source of calumny and misconstruction.
The preachers of Christianity had there- i fore to contend with prejudice backed by * Ap. Ima. p. la. Ed. Thirl.
power. They had to come forward to a disappointed people, to a priesthood possessing a considerable share of municipal authority, and actuated by strong motives of opposition and resentment; and they had to do this under a foreign government, to whose favour they made no pretensions, and which was constantly surrounded by their enemies. The well-known, because the experienced fate of reformers, whenever the reformation subverts some reigning opinion, and does not proceed upon a change that has already taken place in the sentiments of a country, will not allow, much less lead us to suppose, that the first propagators of Christianity at Jerusalem and in Judea, under the difficulties and the enemies they had to contend with, and entirely destitute as they were of force, authority, or protection, could execute their mission with personal ease and safety.
Let us next inquire, what might reasonably be expected by the preachers of Christianity when they turned themselves to the heathen public. Now the first thing that strikes us is, that the religion they carried with them was exclusive. It denied without reserve the truth of every article of heathen mythology, the existence of every object of their worship. It accepted no compromise; it admitted no comprehension. It must prevail, if it prevailed at all, by the overthrow of every statue, altar, and temple, in the world. It will not easily be credited, that a design, so bold, as this was, could in any age be attempted to be carried into execution with impunity.
For it ought to be considered, that this was not setting forth, or magnifying the character and worship of some new competitor for a place in the Pantheon, whose pretensions might be discussed or asserted without questioning the reality of any others; it was pronouncing all other gods to be false, and all other worship vain. From the facility with which the polytheism of ancient nations admitted new objects of worship into the number of their acknowledged divinities, or the patience with which they might entertain proposals of this kind, we can argue nothing as to their toleration of a system, or of the publishers and active propagators of a system, which swept away the very foundation of the existing establishment. The one was nothing more than what it would be, in popish countries, to add a saint to the calendar; the other was to abolish and tread under foot the calendar itself.
Secondly, it ought also to be considered, that this was not the case of philosophers propounding, in their books, or in their schools, doubts concerning the truth of the popular creed, or even avowing their disbelief of it. These philosophers did not go about from place to place to collect proselytes from amongst the common people; to form in the heart of the country societies professing their tenets; to provide for the order, instruction, and permanency of these societies; nor did they enjoin their followers to withdraw themselves from the public worship of the temples, or refuse a compliance with rite3 instituted by the laws.* These things are what the Christians did, and what the philosophers did not; and in these consisted the activity and danger of the enterprise.
Thirdly, it ought also to be considered, that this danger proceeded not merely from solemn acts and public resolutions of the state, but from sudden bursts of violence at particular places, from the license of the populace, the rashness of some magistrates and negligence of others; from the influence and instigation of interested adversaries, and, in general, from the variety and warmth of opinion which an errand so novel and extraordinary could not fail of exciting. I can conceive that the teachers of Christianity might both fear and suffer much from these causes, without any general persecution being denounced against them by imperial authority, Some length of time, I should suppose, might pass, before the vast machine of the Roman empire would be put in motion, or its attention be obtained to religious controversy: but, during that time, a great deal of ill usage might be endured, by a set of friendless, unprotected travellers, telling men, wherever they came, that the religion of their ancestors, the religion in which they had been brought up, the religion of the state, and of the magistrate, Ihe rites which they frequented, the pomp which they admired, was throughout a system of folly and delusion.
Nor do I think that the teachers ot Christianity would find protection in that general disbelief of the popular theology, which is
• The best of the ancient philosophers, Plato, Cicero, and Epictetus, allowed, or rather enjoined, men to worship the gods of the country, and in the established form. See passages to this purpose, collected from their works, by Dr. Clarke, Nat. and Rev. Rej, p. 180,
ed. 5 Except Socrates, they all thought
it wiser to comply with the laws than to contend.
supposed to have prevailed amongst the intelligent part of the heathen public. It is by no means true that unbelievers are usually tolerant. They are not disposed (and why should they?) to endanger the present state of things, by suffering a religion of which they believe nothing, to be disturbed by another of which they believe as little. They are ready themselves to conform to any thing; and are, oftentimes, amongst the foremost to procure conformity from others, by any method which they think likely to be efficacious. When was ever a change of religion patronised by infidels 1 How little, notwithstanding the reigning scepticism, and the magnified liberality of that age, the true principles of toleration were understood by the wisest men amongst them, may be gathered from two eminent and uncontested examples. The younger Pliny, polished as he was by all the literature of that soft and elegant period, could gravely pronounce this monstrous judgment: — "Those who persisted in declaring themselves Christians, I ordered to be led away to punishment (i. e. to execution), for I Did Not Doubt, whatever it was that they confessed, that contumacy and inflexible obstinacy ought to be punished." His master, Trajan, a mild and accomplished prince, went, nevertheless, no further in his sentiments of moderation and equity, than what appears in the following rescript: "The Christians are not to be sought for; but if any are brought before you, and convicted, they are to be punished." And this direction he gives, after it had been reported to him by his own president, that, by the most strict examination nothing could be discovered in the principles of these persons, but " a bad and excessive superstition," accompanied, it seems, with an oath or mu,ual federation, " to allow themselves in no crime or immoral conduct whatever." The truth is, the ancient heathens considered religion entirely as an affair of state, as much under the tuition of the magistrate, as any other part of the police. The religion of that age was not merely allied to the state; it was incorporated into it. Many of its offices were administered by the magistrate. Its titles of pontiffs, augurs, and flamens, were borne by senators, consuls, and generals. Without discussing, therefore, the truth of the theology, they resented every affront put upon the established worship, as a direct opposition to the authority of government.
Add to which, that the religious systems
of those times, however ill supported by evidence, had been long established. The ancient religion of a country has always many votaries, and sometimes not the fewer, because its origin is hidden in remoteness and obscurity. Men have a natural veneratiou for antiquity, especially in matters of religion. What Tacitus says of the Jewish, was more applicable to the heathen establishment ; " Hiritus, quoquo modo inducti, antiquitate defenduntur." It was also a splendid and sumptuous worship. It had its priesthood, its endowments, its temples. Statuary, painting, architecture, and music, contributed their effect to its ornament and magnificence. It abounded in festival shows and solemnities, to which the common people are greatly addicted, and which were of a nature to engage them much more than any thing of that sort among us. These things would retain great numbers on its side by the fascination of spectacle and pomp, as well as interest many in its preservation by the advantage which they drew from it. "It was moreover interwoven," as Mr. Gibbon rightly represents it, "with every circumstance of business or pleasure, of public or private life, with all the offices and amusements of society." On the due celebration also of its rites, the people were taught to believe, and did believe, that the prosperity of their country in a great measure depended.
I am willing to accept the account of the matter which is given by Mr. Gibbon: "The various modes of worship which prevailed in the Roman world, were all considered by the people as equally true, by the philosopher as equally false, and by the magistrate as equally useful:" and I would ask from which of these three classes of men were the Christian missionaries to look for protection or impunity? Could they expect it from the people, "whose acknowledged confidence in the public religion" they subverted from its foundation 1 From the philosopher, who, "considering all religions as equally false," would of course rank theirs among the number, with the addition of regarding them as busy and troublesome zealots? Or from the magistrate, who, satisfied with the "utility" of the subsisting religion, would not be likely to countenance a spirit of proselytism and innovation;—a system which declared war against every other, and which, if it prevailed, must end in a total rupture of public opinion; an upstart religion, in a word, which was not content with its own authority, but must