THE THIRD CAUSE. the Christian religion might possibly be true, it became an easy task to convince him that it was the safest and most prudent party that he could possibly embrace. III. The supernatural gifts, which even in this life were ascribed to the Christians above the rest of mankind, must have powers of the conduced to their own comfort, and very frequently to the Miraculous primitive church conviction of infidels. Besides the occasional prodigies, which might sometimes be affected by the immediate interposition of the Deity when he suspended the laws of Nature for the service of religion, the Christian church, from the time of the apostles and their first disciples,74 has claimed an uninterrupted succession of miraculous powers, the gift of tongues, of vision and of prophecy, the power of expelling dæmons, of healing the sick, and of raising the dead. The knowledge of foreign languages was frequently communicated to the contemporaries of Irenæus, though Irenæus himself was left to struggle with the difficulties of a barbarous dialect whilst he preached the gospel to the natives of Gaul.75 The divine inspiration, whether it was conveyed in the form of a waking or of a sleeping vision, is described as a favour very liberally bestowed on all ranks of the faithful, on women as on elders, on boys as well as upon bishops. When their devout minds were sufficiently prepared by a course of prayer, of fasting, and of vigils, to receive the extraordinary impulse, they were transported out of their senses, and delivered in extasy what was inspired, being mere organs of the Holy Spirit, just as a pipe or flute is of him who blows into it.76 We may add that the design of these visions was, for the most part, either to disclose the future history, or to guide the present administration, of the church. The expulsion of the dæmons from the bodies of those unhappy persons whom they had been permitted to torment was considered as a signal, though ordinary, triumph of religion, and is repeatedly alleged by the ancient apologists as the most convincing evidence of the truth of Christianity. The awful ceremony was usually performed in a public manner, and in the presence of a great number of 74 Notwithstanding the evasions of Dr. Middleton, it is impossible to overlook the clear traces of visions and inspiration, which may be found in the apostolic fathers. 75 Irenæus adv. Hæres. Proem. p. 3. Dr. Middleton (Free Inquiry, p. 96, &c.) observes that, as this pretension of all others was the most difficult to support by art, it was the soonest given up. The observation suits his hypothesis. 76 Athenagoras in Legatione. Justin Martyr, Cohort. ad Gentes. Tertullian advers. Marcionit. 1. iv. These descriptions are not very unlike the prophetic fury for which Cicero (de Divinat. ii. 54) expresses so little reverence, spectators; the patient was relieved by the power or skill of the exorcist, and the vanquished dæmon was heard to confess that he was one of the fabled gods of antiquity, who had impiously usurped the adoration of mankind.”7 But the miraculous cure of diseases, of the most inveterate or even præternatural kind, can no longer occasion any surprise, when we recollect that in the days of Irenæus, about the end of the second century, the resurrection of the dead was very far from being esteemed an uncommon event; that the miracle was frequently performed on necessary occasions, by great fasting and the joint supplication of the church of the place, and that the persons thus restored to their prayers had lived afterwards among them many years.78 At such a period, when faith could boast of so many wonderful victories over death, it seems difficult to account for the scepticism of those philosophers who still rejected and derided the doctrine of the resurrection. A noble Grecian had rested on this important ground the whole controversy, and promised Theophilus, bishop of Antioch, that, if he I could be gratified with the sight of a single person who had been actually raised from the dead, he would immediately embrace the Christian religion. It is somewhat remarkable that the prelate of the first eastern church, however anxious for the conversion of his friend, thought proper to decline this fair and reasonable challenge 79 The miracles of the primitive churcn, after obtaining the sanction of ages, have been lately attacked in a very free and ingenious inquiry; 80 which, though it has met with the most favourable reception from the Public, appears to have excited a general scandal among the divines of our own as well as of the other Protestant churches of Europe.81 Our different sentiments on this subject will be much less influenced by any 77 Tertullian (Apolog. c. 23) throws out a bold defiance to the Pagan magistrates. Of the primitive miracles, the power of exorcising is the only one which has been assumed by Protestants. 78 Irenæus adv. Hæreses, 1. ii. 56, 57; l. v. c. 6. Mr. Dodwell (Dissertat. ad Irenæum, ii. 42) concludes that the second century was still more fertile in miracles than the first. 79 Theophilus ad Autolycum, 1. i. p. 345. Edit. Benedictin. Paris, 1742 [c. 13 ed Migne, vol. 7, p. 1041]. 80 Dr. Middleton sent out his Introduction in the year 1747, published his Free Inquiry in 1749, and before his death, which happened in 1750, he had prepared a vindication of it against his numerous adversaries. 81 The university of Oxford conferred degrees on his opponents. From the indignation of Mosheim (p. 221), we may discover the sentiments of Lutheran divines. Their truth contested ity in defin ing the miraculous period 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 Our perplex- event. The duty of an historian does not call upon him to interpose his private judgment in this nice and important controversy; but he ought not to dissemble the difficulty of adopting such a theory as may reconcile the interest of religion with 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 disposed 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 interruption, and the progress of superstition was so gradual and almost imperceptible that we know not in what particular link we should break the chain of tradition. Every age bears testimony 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 Irenæus.82 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 æra 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 82 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? 83 The conversion of Constantine is the æra 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. primitive Whatever opinion may be entertained of the miracles of the Use of the primitive church since the time of the apostles, this unresisting miracles 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 dæmons, 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 THE FOURTH CAUSE. tues of the first Chris tians Effects of ance Vir 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 justification. IV. But the primitive Christian demonstrated his faith by his virtues; and it was very justly supposed that the divine 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 successors; repentance for their past sins, and the laudable desire of supporting the reputation of the society in which they were engaged. It is a very ancient reproach, suggested by the ignorance or the their repent- 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.84 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 84 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. |