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particular arguments than by our habits of study and reflection and, above all, by the degree of the evidence which we have accustomed ourselves to require for the proof of a miraculous event. The duty of an historian does not call upon him to interpose his private judgment in this nice and important con– troversy; but he ought not to dissemble the difficulty of adopt— ing such a theory as may reconcile the interest of religion witHis that of reason, of making a proper application of that theory. and of defining with precision the limits of that happy period. exempt from error and from deceit, to which we might be dis– posed to extend the gift of supernatural powers. From the first of the fathers to the last of the popes, a succession of bishops. of saints, of martyrs, and of miracles is continued without inter— ruption, and the progress of superstition was so gradual and almost imperceptible that we know mot in what particular link we should break the chain of tradition. Every age bears testi— mony to the wonderful events by which it was distinguished. and its testimony appears no less weighty and respectable than that of the preceding generation, till we are insensibly led on to accuse our own inconsistency, if in the eighth or in the twelfth century we deny to the venerable Bede, or to the holy Bernard, the same degree of confidence which, in the second century, we had so liberally granted to Justin or to Irenaeus.** If the truth of any of those miracles is appreciated by their apparent use and propriety, every age had unbelievers to convince, heretics to confute, and idolatrous nations to convert; and sufficient motives might always be produced to justify the interposition of Heaven. And yet, since every friend to revelation is persuaded of the reality, and every reasonable man is convinced of the cessation, of miraculous powers, it is evident that there must have been some period in which they were either suddenly or gradually withdrawn from the Christian church. Whatever aera is chosen for that purpose, the death of the apostles, the conversion of the Roman empire, or the extinction of the Arian heresy,” the insensibility of the Christians who

Our perplexity in defin; the Infraculous period

* It may seem somewhat remarkable that Bernard of Clairvaux, who records so many miracles of his friend St. Malachi, never takes any notice of his own, which, in their turn, however, are carefully related by his companions and disciples. In the long series of ecclesiastical history, does there exist a single instance of a saint asserting that he himself possessed the gift of miracles?

& The conversion of Constantine is the aera which is most usually fixed by Protestants. The more rational divines are unwilling to admit the miracles of the fourth, whilst the more credulous are unwilling to reject those of the fifth century.

lived at that time will equally afford a just matter of surprise. They still supported their pretensions after they had lost their power. Credulity performed the office of faith; fanaticism was permitted to assume the language of inspiration, and the effects of accident or contrivance were ascribed to supernatural causes. The recent experience of genuine miracles should have instructed the Christian world in the ways of Providence, and habituated their eye (if we may use a very inadequate expression) to the style of the divine artist. Should the most skilful painter of modern Italy presume to decorate his feeble imitations with the name of Raphael or of Correggio, the insolent fraud would be soon discovered and indignantly rejected. Whatever opinion may be entertained of the miracles of the use of its primitive church since the time of the apostles, this unresisting o' softness of temper, so conspicuous among the believers of the second and third centuries, proved of some accidental benefit to the cause of truth and religion. In modern times, a latent, and even involuntary, scepticism adheres to the most pious dispositions. Their admission of supernatural truths is much less an active consent than a cold and passive acquiescence. Accustomed long since to observe and to respect the invariable order of Nature, our reason, or at least our imagination, is not sufficiently prepared to sustain the visible action of the Deity. But, in the first ages of Christianity, the situation of mankind was extremely different. The most curious, or the most credulous, among the Pagans were often persuaded to enter into a society which asserted an actual claim of miraculous powers. The primitive Christians perpetually trod on mystic ground, and their minds were exercised by the habits of believing the most extraordinary events. They felt, or they fancied, that on every side they were incessantly assaulted by daemons, comforted by visions, instructed by prophecy, and surprisingly delivered from danger, sickness, and from death itself, by the supplications of the church. The real or imaginary prodigies, of which they so frequently conceived themselves to be the objects, the instruments, or the spectators, very happily disposed them to adopt, with the same ease, but with far greater justice, the authentic wonders of the evangelic history; and thus miracles that exceeded not the measure of their own experience inspired them with the most lively assurance of mysteries which were acknowledged to surpass the limits of their understanding. It is this deep impression of supernatural truths which has been so much celebrated under the name of faith ; a state of mind

described as the surest pledge of the divine favour and of future felicity, and recommended as the first or perhaps the only merit of a Christian. According to the more rigid doctors, the moral virtues, which may be equally practised by infidels, are destitute of any value or efficacy in the work of our justificationthe fourth IV. But the primitive Christian demonstrated his faith by his i...on." virtues; and it was very justly supposed that the divine i.” persuasion, which enlightened or subdued the understanding, must, at the same time, purify the heart, and direct the actions, of the believer. The first apologists of Christianity who justify the innocence of their brethren, and the writers of a later period who celebrate the sanctity of their ancestors, display, in the most lively colours, the reformation of manners which was introduced into the world by the preaching of the gospel. As it is my intention to remark only such human causes as were permitted to second the influence of revelation, I shall slightly mention two motives which might naturally render the lives of the primitive Christians much purer and more austere than those of their Pagan contemporaries, or their degenerate succes— sors; repentance for their past sins, and the laudable desire of supporting the reputation of the society in which they were engaged. Effects of It is a very ancient reproach, suggested by the ignorance or the *::: * malice of infidelity, that the Christians allured into their party the most atrocious criminals, who, as soon as they were touched by a sense of remorse, were easily persuaded to wash away, in the water of baptism, the guilt of their past conduct, for which the temples of the gods refused to grant them any expiation. But this reproach, when it is cleared from misrepresentation, contributes as much to the honour as it did to the increase of the church.* The friends of Christianity may acknowledge without a blush that many of the most eminent saints had been before their baptism the most abandoned sinners. Those persons who in the world had followed, though in an imperfect manner, the dictates of benevolence and propriety, derived such a calm satisfaction from the opinion of their own rectitude, as rendered them much less susceptible of the sudden emotions of shame, of grief, and of terror, which have given birth to so many wonderful conversions. After the example of their Divine'Master, the missionaries of the gospel disdained not the

“The imputations of Celsus and Julian, with the defence of the fathers, are very fairly stated by Spanheim, Commentaire sur les Césars de Julian, p. 468.

society of men, and especially of women, oppressed by the consciousness, and very often by the effects, of their vices. As they emerged from sin and superstition to the glorious hope of immortality, they resolved to devote themselves to a life, not only of virtue, but of penitence. The desire of perfection became the ruling passion of their soul; and it is well known that, while reason embraces a cold mediocrity, our passions hurry us, with rapid violence, over the space which lies between the most opposite extremes. When the new converts had been enrolled in the number of cars of their the faithful and were admitted to the sacraments of the church, * they found themselves restrained from relapsing into their past disorders by another consideration of a less spiritual, but of a very innocent and respectable nature. Any particular society that has departed from the great body of the nation or the religion to which it belonged immediately becomes the object of universal as well as invidious observation. In proportion to the smallness of its numbers, the character of the society may be affected by the virtue and vices of the persons who compose it; and every member is engaged to watch with the most vigilant attention over his own behaviour and over that of his brethren, since, as he must expect to incur a part of the common disgrace, he may hope to enjoy a share of the common reputation. When the Christians of Bithynia were brought before the tribunal of the younger Pliny, they assured the proconsul that, far from being engaged in any unlawful conspiracy, they were bound by a solemn obligation to abstain from the commission of those crimes which disturb the private or public peace of society, from theft, robbery, adultery, perjury, and fraud.” Near a century afterwards, Tertullian, with an honest pride, could boast that very few Christians had suffered by the hand of the executioner, except on account of their religion.” Their serious and sequestered life, averse to the gay luxury of the age, insured them to chastity, temperance, economy, and all the sober and domestic virtues. As the greater number were of some trade or profession, it was incumbent on them, by the strictest integrity and the fairest dealing, to remove the suspicions which the profane are too apt to conceive against the appearances of sanctity. The contempt of the world exercised them in the habits of humility, meekness, and

*Plin. Epist. x. 97. *Tertullian, Apolog. c. 44. He adds, however, with some degree of hesitation, "Autsi set] aliud, jam non Christianus". WOL. II.

Morality of the fathers

Principle of

patience. The more they were persecuted, the more closely
they adhered to each other. Their mutual charity and unsus-
pecting confidence has been remarked by infidels, and was too
often abused by perfidious friends.”
It is a very honourable circumstance for the morals of the
primitive Christians, that even their faults, or rather errors,
were derived from an excess of virtue. The bishops and
doctors of the church, whose evidence attests, and whose
authority might influence, the professions, the principles, and
even the practice, of their contemporaries, had studied the
scriptures with less skill than devotion, and they often received,
in the most literal sense, those rigid precepts of Christ and the
apostles to which the prudence of succeeding commentators has
applied a looser and more figurative mode of interpretation.
Ambitious to exalt the perfection of the gospel above the
wisdom of philosophy, the zealous fathers have carried the
duties of self-mortification, of purity, and of patience, to a
height which it is scarcely possible to attain, and much less to
preserve, in our present state of weakness and corruption. A
doctrine so extraordinary and so sublime must inevitably com-
mand the veneration of the people; but it was ill calculated to
obtain the suffrage of those worldly philosophers who, in the
conduct of this transitory life, consult only the feelings of
nature and the interest of society.*
There are two very natural propensities which we may

human nature distinguish in the most virtuous and liberal dispositions, the

love of pleasure and the love of action. If the former be refined by art and learning, improved by the charms of social intercourse, and corrected by a just regard to economy, to health, and to reputation, it is productive of the greatest part of the happiness of private life. The love of action is a principle of a much stronger and more doubtful nature. It often leads to anger, to ambition, and to revenge; but, when it is guided by the sense of propriety and benevolence, it becomes the parent of every virtue; and, if those virtues are accompanied with equal abilities, a family, a state, or an empire may be indebted for their safety and prosperity to the undaunted courage of a single man. To the love of pleasure we may therefore ascribe most of the agreeable, to the love of action we may attribute

*7 The philosopher Peregrinus (of whose life and death Lucian has left us so entertaining an account) imposed, for a long time, on the credulous simplicity of the Christians of Asia.

*See a very judicious treatise of Barbeyrac sur la Morale des Pères.

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