governor, Pontius Pilate; that the religion nevertheless spread in that city, and throughout Judea; and that it was propagated thence to distant countries; that the converts were numerous; that they suffered great hardships and injuries for their profession; and that all this took place in the age of the world which our books have assigned. They go on farther, to describe the manners of Christians, in terms perfectly conformable to the accounts extant in our books; that they were wont to assemble on a certain day; that they sang hymns to Christ as to a god; that they bound themselves by an oath not to commit any crime, but to abstain from theft and adultery, to adhere strictly to their promises, and not to deny money deposited in their hands *; that they worshipped him who was crucified in Palestine; that this their first lawgiver had taught them that they were all brethren; that they had a great contempt for the things of this world, and looked upon them as common; that they flew to one another's relief; that they cherished strong hopes of immortality; that they despised death, and surrendered themselves to sufferings . This is the account of writers who viewed the subject at a great distance; who were uninformed and uninterested about it. It bears the characters of such an account upon the face of it, because it describes effects, namely, the appearance in the world of a new religion, and the conversion of great multitudes to it, without descending, in the smallest degree, to the detail of the transaction upon which it was founded, the interior of the institution, the evidence or arguments offered by those who drew over others to it. Yet still here is no contradiction of our story; no other or different story set up against it: but so far a confirmation of it, as that, in the general points on which the heathen account touches, it agrees with that which we find in our own books. The same may be observed of the very few Jewish writers, of that and the adjoining period, which have come down to us. Whatever they omit, or whatever difficulties we may find in explaining the omission, they advance no other history of the transaction than that which we acknowledge. Josephus, who wrote his Antiquities, or History of the Jews, about sixty years after the commencement of Christianity, in a passage generally admitted as genuine, makes mention of John under the name of John the Baptist; that he was a preacher of virtue; that he baptized his proselytes; that he was well received by the people; that he was imprisoned and put to death by Herod; and that Herod lived in a criminal cohabitation with Herodias, his brother's wife. In another passage allowed by many, although not without considerable question being moved about it, we hear of "James, the brother of him who was called Jesus, and of his being put to death ||." In a third passage, extant in every copy that remains of Josephus's history, but the authenticity of which has nevertheless been long disputed, we have an explicit testimony to the substance of our history in these words: -"At that time lived Jesus, a wise man, if he may be called a man, for he performed many wonderful works. He was a teacher of such men as received the truth with pleasure. He drew over to him many Jews and Gentiles. This was the Christ; and when Pilate, at the instigation of the chief men among us, had condemned him to the cross, they who before had conceived an affection for him, did not cease to adhere to him; for, on the third day, he appeared to them alive again, the divine prophets having foretold these and many wonderful things concerning him. And the sect of the Christians, so called from him, subsists to this time §." Whatever become of the controversy concerning the genuineness of this passage; whether Josephus go the whole length of our history, which, if the passage be sincere, he does: or whether he proceed only a very little way with us, which, if the passage be rejected, we confess to be the case; still what we asserted is true, that he gives no other or different surrender themselves to sufferings. Moreover, their first Antiq. 1. xviii. cap. v. sect. 1, 2, history of the subject from ours, no other or different account of the origin of the institution. And I think also, that it may with great reason be contended, either that the passage is genuine, or that the silence of Josephus was designed. For, although we should lay aside the authority of our own books entirely, yet when Tacitus, who wrote not twenty, perhaps not ten, years after Josephus, in his account of a period in which Josephus was nearly thirty years of age, tells us, that a vast multitude of Christians were condemned at Rome; that they derived their denomination from Christ, who, in the reign of Tiberius, was put to death, as a criminal, by the procurator, Pontius Pilate; that the superstition had spread not only over Judea, the source of the evil, but had reached Rome also:—when Suetonius, an historian contemporary with Tacitus, relates that, in the time of Claudius, the Jews were making disturbances at Rome, Christus being their leader; and that, during the reign of Nero, the Christians were punished; under both which emperors, Josephus lived: when Pliny, who wrote his celebrated epistle not more than thirty years after the publication of Josephus's history, found the Christians in such numbers in the province of Bithynia, as to draw from him a complaint, that the contagion had seized cities, towns, and villages, and had so seized them as to produce a general desertion of the public rites; and when, as has already been observed, there is no reason for imagining that the Christians were more numerous in Bithynia than in many other parts of the Roman empire: it cannot, I should suppose, after this, be believed, that the religion, and the transaction upon which it was founded, were too obscure to engage the attention of Josephus, or to obtain a place in his history. Perhaps he did not know how to represent the business, and disposed of his difficulties by passing it over in silence. Eusebius wrote the life of Constantine, yet omits entirely the most remarkable circumstance in that life, the death of his son Crispus; undoubtedly for the reason here given. The reserve of Josephus upon the subject of Christianity appears also in his passing over the banishment of the Jews by Claudius, which Suetonius, we have seen, has recorded with an express reference to Christ. This is at least as remarkable as his silence about the infants of Bethlehem *. Be, however, the fact, or the cause of the omission in Josephus †, what it may, no other or different history on the subject has been given by him, or is pretended to have been given. But farther; the whole series of Christian writers, from the first age of the institution down to the present, in their discussions, apologies, arguments, and controversies, proceed upon the general story which our Scriptures contain, and upon no other. The main facts, the principal agents, are alike in all. This argument will appear to be of great force, when it is known that we are able to trace back the series of writers to a contact with the historical books of the New Testament, and to the age of the first emissaries of the religion, and to deduce it, by an unbroken continuation, from that end of the train to the present. The remaining letters of the apostles (and what more original than their letters can we have?) though written without the remotest design of transmitting the history of Christ, or of Christianity, to future ages, or even of making it known to their contemporaries, incidentally disclose to us the following circumstances :-Christ's descent and family; his innocence; the meekness and gentleness of his character (a recognition which goes to the whole Gospel history); his exalted nature; his circumcision; his transfiguration; his life of opposition and suffering; his patience and resignation; the appointment of the eucharist, and the manner of it; his agony; his confession before Pontius Pilate; his stripes, crucifixion, and burial; his resurrection; his appearance after it, first to Peter, then to the rest of the apostles; his ascension into heaven; and his designation to be the future judge of mankind; the stated residence of the apostles at Jerusalem; the working of miracles by the first preachers of the gospel, who were also the hearers of Christ* ;-the successful propagation of the religion; the persecution of its followers; the miraculous conversion of Paul; miracles wrought by himself, and alleged in his controversies with his adversaries, and in letters to the persons amongst whom they were wrought; finally, that MIRACLES were the signs of an apostle†. In an epistle, bearing the name of Barnabas, the companion of Paul, probably genuine, certainly belonging to that age, we have the sufferings of Christ, his choice of apostles, and their number, his passion, the scarlet robe, the vinegar and gall, the mocking and piercing, the casting lots for his coat, his resurrection on the eighth (i. e. the first day of the week §), and the commemorative distinction of that day, his manifestation after his resurrection, and, lastly, his ascension. We have also his miracles generally, but positively referred to in the following words:" Finally, teaching the people of Israel, and doing many wonders and signs among them, he preached to them, and showed the exceeding great love which he bare towards them ||." In an epistle of Clement, a hearer of St. Paul, although written for a purpose remotely connected with the Christian history, we have the resurrection of Christ, and the subsequent mission of the apostles, recorded in these satisfactory terms: "The apostles have preached to us from our Lord Jesus Christ from God:-For, having received their command, and being thoroughly assured by the resurrection of our Lord Jesus Christ, they went abroad, publishing that the kingdom of God was at hand¶." We find noticed also, the humility, yet the power of Christ **, his descent from Abraham, his crucifixion. We have Peter and Paul represented as faithful and righteous pillars of the church; the numerous sufferings of Peter; the bonds, stripes, and stoning of Paul, and more particularly his extensive and unwearied travels ++." In an epistle of Polycarp, a disciple of St. John, though only a brief hortatory letter, we have the humility, patience, sufferings, resurrection, and ascension, of Christ, together with Heb. ii. 3. "How shall we escape, if we neglect so great salvation, which, at the first, began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost ?" I allege this epistle without hesitation; for, whatever doubts may have been raised about its author, there can be none concerning the age in which it was written. No epistle in the collection carries about it more indubitable marks of antiquity than this does. It speaks, for instance, throughout, of the temple as then standing, and of the worship of the temple as then subsisting.-Heb. viii. 4: "For, if he were on earth, he should not be a priest, seeing there are priests that offer according to the law."-Again, Heb. xiii. 10: "We have an altar whereof they have no right to eat which serve the tabernacle." "Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds." 2 Cor. xii. 12. Ep. Bar. c. vii. Ibid. c. vi. Ibid. Ep. Clem. Rom. c. xlii. Ibid. c. xvi. ++ Clemens was a native of Rome, and related paternally to Tiberius, the emperor. The best education of the age was bestowed upon him, and the seed fell upon good ground. His mind became disturbed, and sought conviction relative to the immortality of the soul. He was an ardent seeker of truth, and he addressed himself resoIntely to attain the coveted knowledge. Baffled in all his own mental exertions, "he betook himself to the schools of the philosophers, where he met with nothing but fierce contentions, endless disputes, and sophistical, uncertain arts of reasoning." Disappointed, but not wearied, he resolved to seek knowledge from the hierophanta of Egypt, and to ascertain if by magical arts, he could recal some one from the existence beyond the grave, and thus satisfy his doubts. At this period of anxious uncertainty, he first heard of the Christian revelation, and soon after was convinced of its truth by St. Barnabas. He followed this apostle to Alexandria, and thence to Judea, where he met St. Peter, by whom he was baptized, and whose companion and disciple he continued for a considerable part of his remaining years. His conduct and assiduity obtained the approbation of St. Paul, who ranks him among his "fellow-labourers, whose names are in the book of life." (Philip. iv. 3.) Eventually he became bishop of the church at Rome, presiding with a devotion and exemplary behaviour befitting his sacred charge. This brought upon him the displeasure of the national priesthood; and as a warning to the Christian believers not to be active in the work of conversion, he was banished to Cherson, an obscure town on the shore of the Euxine. This was only a prelude to martyrdom, for he was soon after put to death by drowning. This occurred in the third year of the emperor Trajan. (Cave's Apostolici, and Dupin's Ecclesiastical Writers, where all the ancient authorities are accurately quoted.) The Epistle to the Corinthians, quoted by Paley, and of the genuineness of which there is no doubt, was long thought to be lost; but a copy was fortunately discovered about two centuries since, and is preserved in the British Museum. Clemens is an unexceptionable witness to the truth of Christianity. Education, the prospects attendant upon noble birth, early prejudices, were in him all against a conversion to Christianity, which must necessarily bring upon him disgrace and suffering. He lived and conversed with the apostles: he must have heard their narrative and seen their miracles; he could not have been deceived.-ED. the apostolic character of St. Paul, distinctly recognised*. Of this same father we are also assured by Irenæus, that he (Irenæus) had heard him relate, "what he had received from eye-witnesses concerning the Lord, both concerning his miracles and his doctrine." In the remaining works of Ignatius, the contemporary of Polycarp, larger than those of Polycarp (yet, like those of Polycarp, treating of subjects in no wise leading to any recital of the Christian history), the occasional allusions are proportionably more numerous. The descent of Christ from David, his mother Mary, his miraculous conception, the star at his birth, his baptism by John, the reason assigned for it, his appeal to the prophets, the ointment poured on his head, his sufferings under Pontius Pilate and Herod the tetrarch, his resurrection, the Lord's day called and kept in commemoration of it, and the eucharist, in both its parts,-are unequivocally referred to. Upon the resurrection, this writer is even circumstantial. He mentions the apostles' eating and drinking with Christ after he had risen, their feeling and their handling him; from which last circumstance Ignatius raises this just reflection:-" They believed, being convinced both by his flesh and spirit; for this cause, they despised death, and were found to be above it‡." : Quadratus, of the same age with Ignatius, has left us the following noble testimony:"The works of our Saviour were always conspicuous, for they were real; both those that were healed, and those that were raised from the dead; who 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 that some of them have reached to our times §." Justin Martyr came little more than thirty years after Quadratus. From Justin's works, which are still extant, might be collected a tolerably complete account of Christ's life, in all points agreeing with that which is delivered in our Scriptures; taken indeed, in a great measure, from those Scriptures, but still proving that this account, and no other, was the account known and extant in that age. The miracles in particular, which form the part of Christ's history most material to be traced, stand fully and distinctly recognised in the following passage: "He healed those who had been blind, and deaf, and lame, from their birth; causing, by his word, one to leap, another to hear, and a third to see: and, by raising the dead, and making them to live, he induced, by his works, the men of that age to know him.” It is unnecessary to carry these citations lower, because the history, after this time, occurs in ancient Christian writings as familiarly as it is wont to do in modern sermons; occurs always the same in substance, and always that which our evangelists represent. This is not only true of those writings of Christians, which are genuine, and of acknowledged authority; but it is, in a great measure, true of all their ancient writings which *Pol. Ep. ad Phil. c. v. viii. ii. iii. Ir. ad Flor. ap. Euseb. 1. v. c. 20. Polycarp was probably born, as he certainly was educated, at Smyrna; this also was the seat of his espiscopacy and martyrdom. Besides being a disciple of St. John, his own pupil Ircnæus says, he was taught by the apostles, and familiarly conversed with many who had seen our Lord in the flesh. He suffered in the reign of Marcus Antoninus, about the year 167, saying to those who wished him to deny his Saviour, "Fourscore and six years I have served him, and he never did me any harm; how then shall I now blaspheme my King and Redeemer ?" The only writing from his pen extant is his Epistle to the Philippians. There can be no reasonable doubt of its authenticity. Cave gives an English version of it.-Cave's Apostolici. Dupin, &c.-ED. Ad. Smyr. c. iii. The birth-place of Ignatius we may believe to be Syria, for it appears certain that he was educated, nursed by, and intimately conversant with the apostles. Distinguished equally for his talents and piety, he was selected to be bishop of Antioch. The emperor Trajan, elated by his victories over the Scythians and Daci, entered Antioch little prepared to have his will thwarted by the peaceful Christians. Ignatius thought it more prudent to seek an audience of the emperor than to await his summons; and when admitted to his presence, reasoned with him upon the truths of Christianity. The result affixes an indelible stain upon his imperial opponent in this controversy. Ignatius was imprisoned, tormented, and then transmitted to Rome, as a public exhibition, to be devoured by wild beasts, a species of martyrdom which he eventually suffered. Seven genuine epistles written by him are extant.-Cave. Dupin.-ED. § Ap. Euseb. H. E. lib. 4. c. 3. Of Quadratus, the carliest of the Christian apologists, we have unfortunately little certain information: his works have all perished, except a fragment preserved by Eusebius. He presented his Apology, according to this author, to the emperor Adrian in 126; so that in his youth there must have been many persons alive who had seen and conversed with the holy apostles: in fact, in the only fragment we possess of his, he asserts that some of those on whom Christ had performed miracles were then living. - Eusebii Hist. Eccl. lib. iii. c. 37. Lardner, Cred. part ii. vol. ii. chap. 27.-ED. Just. Dial. cum Tryph. p. 288. ed. Thirl. remain; although some of these may have been erroneously ascribed to authors to whom they did not belong, or may contain false accounts, or may appear to be undeserving of credit, or never indeed to have obtained any. Whatever fables they have mixed with the narrative, they preserve the material parts, the leading facts, as we have them; and, so far as they do this, although they be evidence of nothing else, they are evidence that these points were fixed, were received and acknowledged by all Christians in the ages in which the books were written. At least, it may be asserted, that, in the places where we were most likely to meet with such things, if such things had existed, no relics appear of any story substantially different from the present, as the cause, or as the pretence, of the institution. Now that the original story, the story delivered by the first preachers of the institution, should have died away so entirely as to have left no record or memorial of its existence, although so many records and memorials of the time and transaction remain; and that another story should have stepped into its place, and gained exclusive possession of the belief of all who professed themselves disciples of the institution, is beyond any example of the corruption of even oral tradition, and still less consistent with the experience of written history and this improbability, which is very great, is rendered still greater by the reflection, that no such change as the oblivion of one story, and the substitution of another, took place in any future period of the Christian era. Christianity hath travelled through dark and turbulent ages; nevertheless it came out of the cloud and the storm, such, in substance, as it entered in. Many additions were made to the primitive history, and these entitled to different degrees of credit; many doctrinal errors also were from time to time grafted into the public creed; but still the original story remained, and remained the same. In all its principal parts, it has been fixed from the beginning. Thirdly: The religious rites and usages that prevailed amongst the early disciples of Christianity, were such as belonged to, and sprung out of, the narrative now in our hands; which accordancy shows, that it was the narrative upon which these persons acted, and which they had received from their teachers. Our account makes the Founder of the religion direct that his disciples should be baptized: we know that the first Christians were baptized. Our account makes him direct that they should hold religious assemblies: we find that they did hold religious assemblies. Our accounts make the apostles assemble upon a stated day of the week: we find, and that from information perfectly independent of our accounts, that the Christians of the first century did observe stated days of assembling. Our histories record the institution of the rite which we call the Lord's Supper, and a command to repeat it in perpetual succession: we find, amongst the early Christians, the celebration of this rite universal. And, indeed, we find concurring in all the abovementioned observances, Christian societies of many different nations and languages, removed from one another by a great distance of place and dissimilitude of situation. It is also extremely material to remark, that there is no room for insinuating that our books were fabricated with a studious accommodation to the usages which obtained at the time they were written; that the authors of the books found the usages established, and framed the story to account for their original. The Scripture accounts, especially of the Lord's Supper, are too short and cursory, not to say too obscure, and, in this view, deficient, to allow a place for any such suspicion*. Amongst the proofs of the truth of our proposition, viz. that the story, which we have now, is, in substance, the story which the Christians had then, or, in other words, that the accounts in our Gospels are, as to their principal parts at least, the accounts which the apostles and original teachers of the religion delivered, one arises from observing, that it appears by the Gospels themselves, that the story was public at the time; that the Christian community was already in possession of the substance and principal parts of the narrative. The Gospels were not the original cause of the Christian history being believed, but were themselves among the consequences of that belief. This is expressly affirmed by Saint Luke, The reader who is conversant in these researches, by comparing the short Scripture accounts of the Christian rites above mentioned, with the minute and circumstantial directions contained in the pretended apostolical constitutions, will see the force of this observation; the difference between truth and forgery. |