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, kind, 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 be lieved 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.

"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."* 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 cha- As a farther answer to the objection, that the racter, the writers of that age would also be of two apostolic epistles do not contain so frequent, or classes; those who were silent about Christianity, such direct and circumstantial recitals of miracles and those who were Christians. "A good man, as might be expected, I would add, that the aposwho attended sufficiently to the Christian affairs, tolic epistles resemble in this respect the apostolic would become a Christian; after which his testi- speeches; which speeches are given by a writer mony ceased to be Pagan, and became Christian."+ who distinctly records numerous miracles wrought I must also add, that I think it sufficiently by these apostles themselves, and by the Founder proved, that the notion of magic was resorted to of the institution in their presence: that it is unby the Heathen adversaries of Christianity, in warrantable to contend, that the omission, or inlike manner as that of diabolical agency had be- frequency, of such recitals in the speeches of the fore been by the Jews. Justin Martyr alleges this apostles, negatives the existence of the miracles, as his reason for arguing from prophecy, rather when the speeches are given in immediate conthan from miracles. Origen imputes this evasionjunction with the history of those miracles: and to Celsus; Jerome to Porphyry; and Lactantius that a conclusion which cannot be inferred from to the Heathen in general. The several passages, the speeches, without contradicting the whole which contain these testimonies, will be produced tenor of the book which contains them, cannot be in the next chapter. It being difficult however inferred from letters, which, in this respect, are to ascertain in what degree this notion prevailed, similar only to the speeches. 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

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; appealed to, by early Christian Writers them-preserved in the Acts, I know but two in which (Acts ix. 40,) yet out of six speeches of Peter, selves, so fully or frequently as might have been reference is made to the miracles wrought by expected. Christ, and only one in which he refers to miraI SHALL Consider this objection, first, as it ap-culous powers possessed by himself. In his speech plies 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.

* Jortin's Disc. on the Christ. Rel. p. 66. ed. 4th. † Hartley, Obs. p. 119.

upon the day of Pentecost, Peter addressed 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."+ But in this latter speech, no allusion appears to the miracles wrought by himself, notwithstanding that the

miracles above enumerated all preceded the time those parts of the Christian dispensation in which in which it was delivered. In his speech upon the author perceived a resemblance. The epistle the election of Matthias, no distinct reference is of Clement was written for the sole purpose of made to any of the miracles of Christ's history, quieting certain dissensions that had arisen except his resurrection. The same also may be amongst the members of the church of Corinth, observed of his speech upon the cure of the lame and of reviving in their minds that temper and man at the gate of the temple: the same in his spirit of which their predecessors in the Gospel speech before the Sanhedrim; the same in his had left them an example. The work of Hermas second apology in the presence of that assembly. is a vision: quotes neither the Old Testament Stephen's long speech contains no reference what-nor the New; and merely falls now and then into ever to miracles, though it be expressly related of the language, and the mode of speech, which the him, in the book which preserves the speech, and author had read in our Gospels. The epistles of almost immediately before the speech, "that he Polycarp and Ignatius had for their principal ob did great wonders and miracles among the peo-ject the order and discipline of the churches which ple."s Again, although miracles be expressly at- they addressed. Yet, under all these circumtributed to Saint Paul in the Acts of the Apostles, stances of disadvantage, the great points of the first generally, as at Iconium, (Acts xiv. 3,) during Christian history are fully recognised. This hath the whole tour through the Upper Asia, (xiv. 27; been shown in its proper place.* xv. 12,) at Ephesus: (xix. 11, 12:) secondly, in There is, however, another class of writers, to specific instances, as the blindness of Elymas at whom the answer above given, viz. the unsuitaPaphos, the cure of the cripple at Lystra, of bleness of any such appeals or references as the the Pythoness at Philippi,** the miraculous liber- objection demands, to the subjects of which the ation from prison in the same city, the restora- writings treated, does not apply; and that is, the tion of Eutychus, the predictions of his ship-class of ancient apologists, whose declared design wreck, the viper at Melita, the cure of Pub-it was to defend Christianity, and to give the realius's father,¶¶ at all which miracles, except the sons of their adherence to it. It is necessary, first two, the historian himself was present: not- therefore, to inquire how the matter of the objecwithstanding, I say, this positive ascription of mi- tion stands in these. racles to Saint Paul, yet in the speeches delivered The most ancient apologist, of whose works by him, and given as delivered by him, in the we have the smallest knowledge, is Quadratus. same book in which the miracles are related, and Quadratus lived about seventy years after the asthe miraculous powers asserted, the appeals to his cension, and presented his apology to the emperor own miracles, or indeed to any miracles at all, are Adrian. From a passage of this work, preserved rare and incidental. In his speech at Antioch in in Eusebius, it appears that the author did directly Pisidia,*** there is no allusion but to the resurrec- and formally appeal to the miracles of Christ, and tion. In his discourse at Miletus,††† none to any in terms as express and confident as we could demiracle; none in his speech before Felix; #sire. The passage (which has been once already 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; ¶¶¶ 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 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?

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 afterward: 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." 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, The general observation which has been made and lame; causing by his word, one to leap, anupon the apostolic writings, namely, that the sub- other to hear, and a third to see: and having raised ject of which they treated, did not lead them to the dead, and caused them to live, he, by his any direct recital of the Christian history, belongs works, excited attention, and induced the men of also to the writings of the apostolic fathers. The that age to know him. Who, however, seeing epistle of Barnabas is, in its subject and general these things done, said that it was a magical ap composition, much like the epistle to the He-pearance, and dared to call him a magician, and a brews; an allegorical application of divers passages of the Jewish history, of their law and ritual, to

deceiver of the people."

In his first apology, 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

*See pages 297, 298, &c. † Euseb. Hist. I. iv. c. 3. Just. Dial. p. 258. ed. Thirlby.

§ Apolog. prim. p. 48. ed. Thirlby.

|

that the evidence of their religion possesses these | qualities. They do not deny that we can conceive it to be within the compass of divine power, to have communicated to the world a higher degree of assurance, and to have given to his communication a stronger and more extensive influence. For any thing we are able to discern, God could have so formed men, as to have perceived the truths of religion intuitively; or to have carried on a communication with the other world, whilst they lived in this; or to have seen the individuals of the species, instead of dying, pass to heaven by a sensible translation. He could have presented a separate miracle to each man's senses. He could have established a standing miracle. He could have caused miracles to be wrought in every different age and country. These, and many more methods, which we may imagine, if we once give loose to our imaginations, are, so far as we can judge, all practicable.

The question, therefore, is, not whether Christianity possesses the highest possible degree of evidence, but whether the not having more evidence be a sufficient reason for rejecting that which we have.

Now their appears to be no fairer method of judging, concerning any dispensation which is alleged to come from God, when a question is made whether such a dispensation could come from God or not, than by comparing it with other things which are acknowledged to proceed from the same counsel, and to be produced by the same agency. If the dispensation in question labour under no defects but what apparently belong to other dispensations, these seeming defects do not justify us in setting aside the proofs which are of fered of its authenticity, if they be otherwise entitled to credit.

trivance ?—The observation, which we have exemplified in the single instance of the rain of heaven, may be repeated concerning most of the phenomena of nature; and the true conclusion to which it leads is this: that to inquire what the Deity might have done, could have done, or, as we even sometimes presume to speak, ought to have done, or, in hypothetical cases would have done, and to build any propositions upon such inquiries against evidence of facts, is wholly unwarrantable. It is a mode of reasoning which will not do in natural history, which will not do in natural religion, which cannot therefore be applied with safety to revelation. It may have some foundation, in certain speculative a priori ideas of the divine attributes; but it has none in experience, or in analogy. The general character of the works of nature is, on the one hand, goodness both in design and effect; and, on the other hand, a liability to difficulty, and to objections, if such objections be allowed, by reason of seeming incompleteness or uncertainty in attaining their end. Christianity participates of this character. The true similitude between nature and revelation consists in this; that they each bear strong marks of their original; that they each also bear appearances of irrregularity and defect. A system of strict optimism may nevertheless be the real system in both cases. But what I contend is, that the proof is hidden from us; that we ought not to expect to perceive that in revelation, which we hardly perceive in any thing; that beneficence, of which we can judge, ought to satisfy us, that optimism, of which we cannot judge, ought not to be sought after. We can judge of beneficence, because it depends upon effects which we experience and upon the relation between the means which we see acting and the ends which we see produced. Throughout that order then of nature, of which We cannot judge of optimism, because it necesGod is the author, what we find is a system of sarily implies a comparison of that which is tried, beneficence: we are seldom or ever able to make with that which is not tried; of consequences out a system of optimism. I mean, that there are which we see, with others which we imagine, and few cases in which, if we permit ourselves to concerning many of which, it is more than probarange in possibilities, we cannot suppose some-ble we know nothing; concerning some, that we thing more perfect, and more unobjectionable, have no notion. than what we see. The rain which descends If Christianity be compared with the state and from heaven, is confessedly amongst the contri-progress of natural religion, the argument of the vances of the Creator, for the sustentation of the animals and vegetables which subsist upon the surface of the earth. Yet how partially and irregularly is it supplied! How much of it falls upon the sea, where it can be of no use! how often is it wanted where it would be of the greatest! What tracts of continent are rendered deserts by the scarcity of it! Or, not to speak of extreme cases, how much, sometimes, do inhabited countries suffer by its deficiency or delay!-We could imagine, if to imagine were our business, the matter to be otherwise regulated. We could imagine showers to fall, just where and when they would do good; always seasonable, every where sufficient; so distributed as not to leave a field upon the face of the globe scorched by drought, or even a plant withering for the lack of moisture. Yet, does the difference between the real case and the imagined case, or the seeming inferiority of the one to the other, authorize us to say, that the present disposition of the atmosphere is not amongst the productions or the designs of the Deity? Does it check the inference which we draw from the confessed beneficence of the provision? or does it make us cease to admire the con

objector will gain nothing by the comparison. I remember hearing an unbeliever say, that, if God had given a revelation, he would have written it in the skies. Are the truths of natural religion written in the skies, or in a language which every one reads? or is this the case with the most useful arts, or the most necessary sciences of human life? An Otaheitean or an Esquimaux knows nothing of Christianity; does he know more of the princi ples of deisin, or morality? which, notwithstanding his ignorance, are neither untrue, nor unimportant, nor uncertain. The existence of the Deity is left to be collected from observations, which every man does not make, which every man perhaps, is not capable of making. Can it be argued, that God does not exist, because, if he did, he would let us see him, or discover himself to mankind by proofs (such as, we may think, the nature of the subject merited,) which no inadvertency could miss, no prejudice withstand?

If Christianity be regarded as a providential instrument for the melioration of mankind, its progress and diffusion resemble that of other causes by which human life is improved. The diversity is not greater, nor the advance more slow, in reli

whether it be of God," *)—it is true, I say, that they who sincerely act, or sincerely endeavour to act, according to what they believe, that is, according to the just result of the probabilities, or, if you please, the possibilities of natural and revealed re

gion, than we find it to be in learning, liberty, | ance, or the Christian promise, that, "if any man government, laws. The Deity hath not touched will do his will, he shall know of the doctrine, the order of nature in vain. The Jewish religion produced great and permanent effects; the Christian religion hath done the same. It hath disposed the world to amendment. It hath put things in a train. It is by no means improbable, that it may become universal: and that the world mayligion, which they themselves perceive, and accontinue in that stage so long as that the duration of its reign may bear a vast proportion to the time of its partial influence.

When we argue concerning Christianity, that it must necessarily be true, because it is beneficial, we go, perhaps, too far on one side: and we certainly go too far on the other, when we conclude that it must be false, because it is not so efficacious as we could have supposed. The question of its truth is to be tried upon its proper evidence, without deferring much to this sort of argument, on either side. The evidence," as Bishop Butler hath rightly observed, "depends upon the judgment we form of human conduct, under given circumstances, of which it may be presumed that we know something; the objection stands upon the supposed conduct of the Deity, under relations with which we are not acquainted."

cording to a rational estimate of consequences, and above all, according to the just effect of those principles of gratitude and devotion, which even the view of nature generates in a well ordered mind, seldom fail of proceeding farther. This also may have been exactly what was designed. Whereas, may it not be said that irresistible evidence would confound all characters and all dispositions? would subvert, rather than promote, the true purpose of the divine counsels; which is, not to produce obedience by a force little short of mechanical constraint, (which obedience would be regularity, not virtue, and would hardly, perhaps, differ from that which inanimate bodies pay to the laws impressed upon their nature,) but to treat moral agents agreeably to what they are; which is done, when light and motives are of such kinds, and are imparted in such measures, that the influence of them depends upon the recipients themselves? "It is not meet to govern rational free agents in viâ by sight and sense. It would be no trial or thanks to the most sensual wretch to forbear sinning, if heaven and hell were open to his sight. That spiritual vision and fruition is our state in patria." (Baxter's Reasons, page 357.)

roughly expressed. Few things are more improbable than that we (the human species) should be the highest order of beings in the universe: that animated nature should ascend from the lowest reptile to us, and all at once stop there. If there be classes above us of rational intelligences, clearer manifestations may belong to them. This may be one of the distinctions. And it may be one, to which we ourselves hereafter shall attain.

What would be the real effect of that overpowering evidence which our adversaries require in a revelation, it is difficult to foretell; at least, we must speak of it as of a dispensation of which we have no experience. Some consequences however would, it is probable, attend this economy, which do not seem to befit a revelation that proceeded from God. One is, that irresistible proof would-There may be truth in this thought, though restrain the voluntary powers too much; would not answer the purpose of trial and probation; would call for no exercise of candour, seriousness, humility, inquiry; no submission of passion, interests, and prejudices, to moral evidence and to probable truth; no habits of reflection; none of that previous desire to learn and to obey the will of God, which forms perhaps the test of the virtuous principle, and which induces men to attend, with care and reverence, to every credible intimation of that will, and to resign present advantages and present pleasures to every reasonable expectation of propitiating his favour. "Men's moral probation may be, whether they will take due care to inform themselves by impartial consideration; and, afterward, whether they will act as the case requires, upon the evidence which they have. And this we find by experience, is often our probation in our temporal capacity."*

II. These modes of communication would leave no place for the admission of internal evidence; which ought, perhaps, to bear a considerable part in the proof of every revelation, because it is a species of evidence, which applies itself to the knowledge, love, and practice of virtue, and which operates in proportion to the degree of those qualities which it finds in the person whom it addresses. Men of good dispositions, amongst Christians, are greatly affected by the impression which the Scriptures themselves make upon their minds. Their conviction is much strengthened by these impressions. And this perhaps was intended to be one effect to be produced by the religion. It is likewise true, to whatever cause we ascribe it (for I am not in this work at liberty to introduce the Christian doctrine of grace or assist

Butler's Analogy, part ii. c. vi.

III. But may it not also be asked, whether the perfect display of a future state of existence would be compatible with the activity of civil life, and with the success of human affairs? I can easily conceive that this impression may be overdone; that it may so seize and fill the thoughts, as to leave no place for the cares and offices of men's several stations, no anxiety for worldly prosperity, or even for a worldly provision, and, by conse quence, no sufficient stimulus to secular industry. Of the first Christians we read, "that all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need; and, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart."t This was extremely natural, and just what might be expected from miraculous evidence coming with full force upon the senses of mankind: but I much doubt whether, if this state of mind had been universal, or long-continued, the business of the world could have gone on. The necessary arts of social life would have been little cultivated. The plough and the loom would have stood still. Agriculture, manufactures, trade, and navigation, would not, I think, have flourished, if they could