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saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Avenge not yourselves, but rather give place unto wrath: for it is written. Vengeance is mine; I will repay, saith the Lord: therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for, in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but over come evil with good.

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God : and they that resist, shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power 1 Do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also : for they are God's ministers, attending continually upon this very thing. Render therefore to all, their dues : tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour.

"Owe no man any thing, but to love one another: for he that loveth another, hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law.

"And that, knowing the time, that now it is high time to awake out of sleep : for now is our salvation nearer than when we believed. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light. Let

us walk honestly as in the day, not in riotiug and drunkenness, not in chambering aucl wantonness, not in strife and envying." *

Read this, and then think of "exitiabilis superstitio!!"—Or if we be not allowed, in contending with Heathen authorities, to produce our books against theirs, we may at least be permitted to confront theirs with one another. Of this "pernicious superstition," what could Pliny find to blame, when he was led, by his office, to institute something like an examination into the conduct and principles of the sect 1 He discovered nothing, but that they were wont to meet together on a stated day before it was light, and sing among themselves a hymn to Christ as a God, and to bind themselves by an oath, not to the commission of any wickedness, but, not to be guilty of theft, robbery, or adultery; never to falsify their word, nor to deny a pledge committed to them, when called upon to return it.

Upon the words of Tacitus we may build the following observations :—

First; That we are well warranted in calling the view under which the learned men of that age beheld Christianity, an obscure and distant view. Had Tacitus known more of Christianity, of its precepts, duties, constitution, or design, however he had discredited the story, he would have respected the principle. He would have described the religion differently, though he had rejected it. It has been very satisfactorily shown, that the "superstition" of the Christians consisted in worshipping a person unknown to the Roman calendar ; and that the "perniciousness" with which they were reproached, was nothing else but their opposition to the established polytheism; and this view of the matter was just such a one as might be expected to occur to a mind, which held the sect in too much contempt to concern itself about the grounds and reasons of their conduct.

Secondly; We may from hence remark, how little reliance can be placed upon the most acute judgments, in subjects which they are pleased to despise; and which, of course, they from the first consider as unworthy to be inquired into. Had not Christianity survived to tell its own story, it must have gone down to posterity as a "pernicious. superstition;" and that upon the credit of Tacitus's account, much, I doubt not, strengthened by the name of the writer, and the reputation of his sagacity.

• Romans xii. 9.—xiii. 1—13.

Thirdly; That this contempt prior to examination, is an intellectual vice, from which the greatest faculties of mind are not free. I know not, indeed, whether men of the greatest faculties of mind, are not the most subject to it. Such men feel themselves seated upon an eminence. looking down from their height upon the follies of mankind, they behold contending tenets wasting their idle strength upon one another, with the commoD disdain of the absurdity of them . all. This habit of thought, however comfortable to the mind which entertains it, or however natural to great parts, is extremely dangerous; and more apt, than almost any other disposition, to produce hasty and contemptuous, and, by consequence, erroneous judgments, both of persons and opinions.

Fourthly; We need not be surprised at many writers of that age not mentioning Christianity at all; when they who did mention it, appear to have entirely misconceived its nature and character; and, in consequence of this misconception, to have regarded it with negligence and contempt.

To the knowledge of the greatest part of the learned Heathens, the facts of the Christian history could only come by report. The books, probably, they had never looked into. The settled habit of their minds was, 'and long had been, an indiscriminate rejection of all reports of the kind. With these sweeping conclusions, truth hath no chance. It depends upon distinction. If they would not inquire, how should they be convinced 1 It might be founded in truth, though they, who made no search, might not discover it.

"Men of rank and fortune,, of wit and abilities, are often found, even in Christian countries, to be surprisingly ignorant of religion, and of every thing that relates to it. Such were many of the heathens. Their thoughts were all fixed upon other things; upon reputation and glory, upon wealth and power, upon luxury and pleasure, upon business or learning. They thought, and they had reason to think, that the religion of their country was fable and forgery, a heap of inconsistent lies; which inclined them to suppose that other religions were no better. Hence it came to pass, that when the apostles preached the Gospel, and wrought miracles in confirmation of a doctrine every way worthy of God, many Gentiles knew little or nothing of it, and would not take the least pains to inform themselves about it. This appears plainly from ancient history." *

* Jortin's Disc, on the Chris.Rel. p. 6a. ed.4th.

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; those 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." *

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

CHAPTER V.

That the Christian miracles are not recited, or appealed to, by early Christian writers themselves, so fully or frequently as might have been expected.

I Shall consider this objection, first, as it applies to the letters of the apostles, preserved in the New Testament; and secondly, as it applies to the remaining writings of other early Christians.

The epistles of the apostles are either hortatory or argumentative. So far as they were occupied in delivering lessons of duty, rules of public order, admonitions against certain prevailing corruptions, against vice, or any particular species of it, or in fortifying and encouraging the constancy of the disciples under the trials to which they were exposed, there appears to be no place or occasion for more of these references than we actually find.

* Hartley, Obs. p. 110.

So far as the epistles are argumentative, the nature of the argument which they handle accounts for the infrequency of these allusions. These epistles were not written to prove the truth of Christianity. The subject under consideration was not that which the miracles decided, the reality of our Lord's mission; but it was that which the miracles did not decide, the nature of his person or power, the design of his advent, its effects, and of those effects the value, kinJ, and extent. Still I maintain, that miraculous evidence lies at the bottom of the argument. For nothing could be so preposterous as for the disciples of Jesus to dispute amongst themselves, or with others, concerning his office or character, unless they believed that he had shown, by supernatural proofs, that there was something extraordinary in both. Miraculous evidence, therefore, forming not the texture of these arguments, but the ground and substratum, if it be occasionally discerned, if it be incidentally appealed to, it is exactly so much as ought to take place supposing the history to be true.

As a further answer to the objection, that the apostolic epistles do not contain so frequent, or such direct and circumstantial recitals of miracles as might be expected, I would add, that the apostolic epistles resemble in this respect the apostolic speeches; which speeches are given by a writer who distinctly records numerous miracles wrought by these apostles themselves, and by the Founder of the institution in their presence: that it is unwarrantable to contend, that the omission, or infrequency, of such recitals in the speeches of the apostles, negatives the existence of the miracles, when the speeches are given in immediate conjunction with the history of those miracles: and that a conclusion which cannot be inferred from the speeches, without contradicting the whole tenour of the book which contains them, cannot be inferred from letters, which, in this respect, are similar only to the speeches.

To prove the similitude which we allege, it may be remarked, that although in Saint Luke's Gospel the apostle Peter is represented to have been present at many decisive miracles wrought by Christ; and although the second part of the same history ascribes other decisive miracles to Peter himself, particularly the cure of the lame man at the gate of the temple (Acts iii. 1.), the death of Ananias and Sapphira (Acts. v. 1.), the cure of /Eneas (Acts ix. 34.), the resurrection of Dorcas (Acts ix. 40.) ; yet

out of six speeches of Peter, preserved in the Acts, I know but two in which reference is made to the miracles wrought by Christ, and only one in which he refers to miraculous powers possessed by himself. In his speech upon the day of Pentecost, Peter addresses his audience with great solemnity, thus: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know,"* &c. In his speech upon the conversion of Cornelius, he delivers his testimony to the miracles performed by Christ, in these words: "We are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem." t But in this latter speech, no allusion appears to the miracles wrought by himself, notwithstanding that the miracles above enumerated all preceded the time in which it was delivered. In his speech upon the election of Matthias, % no distinct reference is made to any of the miracles of Christ's history, except his resurrection. The same also may be observed of his speech upon the cure of the lame man at the gate of the temple : § the same in his speech before the Sanhedrim; || the same in his second apology in the presence of that assembly. Stephen's long speech contains no reference whatever to miracles, though it be expressly related of him, in the book which preserves the speech, and almost immediately before the speech, " that he did great wdhders and miracles among the people." IT Again, although miracles be expressly attributed to Saint Paul in the Acts of the Apostles, first generally, as at Iconium (Acts xiv. 3.), during the whole tour through the Upper Asia (xiv. 27. xv. 12.), at Ephesus (xix. 11, 12.); secondly, in specific instances, as the blindness of Elymas at Paphos,** the cure of the cripple at Lystra,tt of the Pythoness at Philippi,JJ the miraculous liberation from prison in the same city,§§ the restoration of Eutychus,|||| the predictions of his shipwreck,1W the viper at Melita,*** the cure of Publius's father ;1tt at all which miracles, except the first two, the historian himself was present: notwithstanding, I say, this positive ascription of miracles to Saint Paul, yet in the speeches delivered by him, and given as delivered by

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lrim, in the same book in which the miracles are related, and the miraculous powers asserted, the appeals to his own miracles, or indeed to any miracles at all, are rare and incidental. In his speech at Antioch in Pisidia, * there is no allusion but to the resurrection. In his discourse at Miletus, t none to any miracle; none in his speech before Felix;J none in his speech before Festus; § except to Christ's resurrection, and his own conversion.

Agreeably hereunto, in thirteen letters ascribed to Saint Paul, we have incessant references to Christ's resurrection, frequent references to his own conversion, three indubitable references to the miracles which he wrought;|| four other references to the same, less direct yet highly probable ;V but more copious or circumstantial recitals we have not. The consent, therefore, between Saint Paul's speeches and letters, is in this respect sufficiently exact: and the reason in both is the same; namely, that the miraculous history was all along presupposed, and that the question, which occupied the speaker's and the writer's thoughts, was this: whether, allowing the history of Jesus 1 to be true, he was, upon the strength of it, to be received as the promised Messiah; and, if he was, what were the consequences, what was the object and benefit, of his mission?

The general observation which has been made upon the apostolic writings, namely, that the subject of which they treated, did not lead them to any direct recital of the Christian history, belongs also to the writings of the apostolic fathers. The epistle of Barnabas is, in its subject and general composition, much like the epistle to the Hebrews; an allegorical application of divers passages of the Jewish history, of their law and ritual, to those parts of the Christian dispensation in which the author perceived a resemblance. The epistle of Clement was written for the sole purpose of quieting certain dissensions that had arisen amongst the members of the church of Corinth, and of reviving in their minds that temper and spirit of which their predecessors in the Gospel had left them an example. The work of Hermas is a vision: quotes neither the Old Testament nor the New; and merely falls now and then into the lan

* Aota xiii. 16. t Acts xx. 17.

J Acts xxiv. 10. $ Acts xxv. 8.

|| Gal. iii. 5. Rom. xv. 18, 19. 2 Cor. xii. IS. 1 1 Cor. it 4, 5. Eph. iii. 7. Gal. ii. 8. 1 Thcaej. i. 5.

guage, and the mode of speech, which the author had read in our Gospels. The epistles of Polycarp and Ignatius had for their principal object the order and discipline of the churches which they addressed. Yet, under all these circumstances of disadvantage, the great points of the Christian history are fully recognised. This hath been shown in its proper place.*

There is, however, another class of writers, to whom the answer above given, viz. the unsuitableness of any such appeals or references as the objection demands, to the subjects of which the writings treated, does not apply; and that is, the class of ancient apologists, whose declared design it was to defend Christianity, and to give the reasons of their adherence to it. It is necessary, therefore, to inquire how the matter of the objection stands in these.

The most ancient apologist, of whose works we have the smallest knowledge, is Quadratus. Quadratus lived about seventy years after the ascension, and presented his apology to the emperor Adrian. From a passage of this work, preserved in Eusebius, it appears that the author did directly and formally appeal to the miracles of Christ, and in terms as express and confident as we could desire. The passage (which has been once already stated) is as follows :—" The works of our Saviour were always conspicuous, for they were real; both they that were healed, and they that were raised from the dead, were seen, not only when they were healed, or raised, but for a long time afterwards: not only whilst he dwelled on this earth, but also after his departure, and for a good while after it; insomuch as that some of them have reached to our times."t Nothing can be more rational or satisfactory than this.

Justin Martyr, the next of the Christian apologists whose work is not lost, and who followed Quadratus at the distance of about thirty years, has touched upon passages of Christ's history in so many places, that a tolerably complete account of Christ's life might be collected out of his works. In the following quotation, he asserts the performance of miracles by Christ, in words as strong and positive as the language possesses: " Christ healed those who from their birth were blind, and deaf, and lame; causing, by his word, one to leap, another *o hear, and a third to see: and having

* See page 100, &c.

t Euseb. Hist. 1. iv. c. 3.

raised the dead, and caused them to live, he, by his works, excited attention, and induced the men of that age to know him. Who, however, seeing these things done, said that it was a magical appearance, and dared to call him a magician, and a deceiver of the people."*

In his first apology.t Justin expressly assigns the reason for his having recourse to the argument from prophecy, rather than alleging the miracles of the Christian history: which reason was, that the persons with whom he contended would ascribe these miracles to magic; " lest any -of our opponents should say, What hinders, but that he who is called Christ by us, being a man sprung from men, performed the miracles which we attribute to him, by magical art V The suggestion of this reason meets, as I apprehend, the very point of the present objection more especially when we find Justin followed in it by other writers of that age. Irenaeus, who came about forty years after him, notices the same evasion in the adversaries of Christianity, and replies to it by the same argument: "But, if they shall say, that the Lord performed these things by an illusory appearance (<pavraatuSus), leading these objectors to the prophecies, we will show from them, that all things were thus predicted concerning him, and strictly came to pass."t Lactantius, who lived a century lower, delivers the same sentiment, upon the same occasion: " He performed miracles;—we might have supposed him to have been a magician, as ye say, and as the Jews then supposed, if all the prophets had not with one spirit foretold that Christ should perform these very things."§

But to return to the Christian apologists in their order. Tertullian :—" That person whom the Jews had vainly imagined, from the meanness of his appearance, to be a mere man, they afterwards, in consequence of the power he exerted, considered as a magician, when he, with one word, ejected devils out of the bodies of men, gave sight to the blind, cleansed the leprous, strengthened the nerves of those that had the palsy, and, lastly, with one command, restored the dead to life; when he, I say, made the very elements obey him, assuaged the storms, walked upon the seas, demonstrating himself to be the Word of God."||

* Just. Dial. p. 258, ed. Thirlby.

t Apolog. prim. p. 48. ib.

t Iren. 1. fa. c. 57. $ Lactant. v. 8.

1 Tertull. Apol. p. 20; ed. Priorii, Par. 1«75.

Next in the catalogue of professed apologists we may place Origen, who, it is well known, published a formal defence of Christianity, in answer to Celsus, a heathen, who had written a discourse against it. I know no expressions, by which a plainer or more positive appeal to the Christian miracles can be made, than the expressions used by Origen; " Undoubtedly we do think him to be the Christ, and the Son of God, because he healed the lame and the blind; and we are the more confirmed in this persuasion, by what is written in the prophecies: 'Then shall the eyes of the blind be opened, and the ears of the deaf shall hear, and the lame man shall leap as an hart.' But that he also raised the dead; and that it is not a fiction of those who wrote the Gospels, is evident from hence, that, if it had been a fiction, there would have been many recorded to be raised up, and such as had been a long time in their graves. But, it not being a fiction, few have been recorded: for instance, the daughter of the ruler of a synagogue, of whom I do not know why he said, She is not dead but sleepeth, expressing something peculiar to her, not common to all dead persons: and the only son of a widow, on whom he had compassion, and raised him to life, after he had bid the bearers of the corpse to stop; and the third, Lazarus, who had been buried four days." This is positively to assert the miracles of Christ, and it is also to comment upon them, and that witli a considerable degree of accuracy and candour.

In another passage of the same author, we meet with the old solution of magic applied to the miracles of Christ by the adversaries of the religion. "Celsus," saith Origen, " well knowing what great works may be alleged to have been done by Jesus, pretends to grant that the things related ot him are true; such as healing diseases, raising the dead, feeding multitudes with a few loaves, of which large fragments were left."* And then Celsus gives, it seems, an answer to these proofs of our Lord's mission, which, as Origen understood it, resolved the phenomena into magic; for Origen begins his reply by observing, " You see that Celsus in a manner allows that there is such a thing as magic." t

It appears also from the testimony of Saint Jerome, that Porphyry, the most learned and able of the Heathen writers

* Orig. cont. Cels. lib. ii. sect. 48. t Lardner's Jewish and Heath. Test. vol. ii. p. 294. ed. 4to.

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