صور الصفحة
PDF
النشر الإلكتروني

diftinction in the Jewish nation, are fet forth in the fame light. They perfecuted Jefus through the whole courfe of his miniftry, and at laft put him to death as a malefactor in the public place of execution near Jerufalem. To examine the particular actions afcribed in the Gofpels to the perfons juft now named, would be tedious and needlefs. I fhall only obferve, in general, that all the evil things faid by the Evangelifts to have been done by thofe perfons, and among the reft the flaughter of the infants of Bethlehem, the horrid action of Herod, are rendered fufficiently probable by the accounts which profane hiftorians have given of them; especially Jofephus, who has written fully of those perfons and times. See Dr. Lardner's Credibility, Vol. i. ii.

On reviewing the matters mentioned in the feveral fections of this chapter, it appears, that all the actions, without exception, which the Evangelifts have recorded, are of a probable nature; whether they be thofe afcribed to Jesus himself, or to his difciples, or to his enemies. For they are all, not only things poffible in them felves, but they are perfectly fuitable to the characters of the perfons to whom they are afcribed. And if any particular action has been objected to, upon a more perfect knowledge of the action itself and of its circumftances, every fhadow of blame vanifhes. Wherefore, upon the narrowest fearch that it is poffible for us to make, we must acknowledge, that the Gospels cannot be found fault with as books of hiftory, on account of the impropriety or improbability of any of the actions, whether ordinary or extraordinary, therein recorded.

Of the Argument arifing from the Converfion of the World to Chriftianity.

WE

E come now to the moft fhining of all the proofs, whereby the Gospels are established; a proof taken from an event the grandeft undoubtedly that ever happened on earth; an event too, of which we are as certain as we are of the prefent exiftence of mankind, and that is, the converfion of the world from heathenifm to Christianity, by means of the publication of the Gofpel-history. The perfons to whom the things concerning the Lord Jefus were firft preached, entertained no doubt of them. Their forfaking the religion in which they had been educated, and their embracing the Chriftian faith, is such a demonftration of their belief of the hiftory of Jefus, that to demand farther proof of their belief, were idle and impertinent. But if great numbers of fenfible people every where believed the history of Jefus, immediately upon its being preached to them, when it was in their power to have detected whatever falfehood

04

falfehood was reported of him, no doubt can now-a-days be reafonably entertained concerning this hiftory; especially as the belief of it was attended with no advantage, but rather expofed people to all manner of perfonal fufferings.-Before I offer the particulars whereby the reader will be enabled to form a proper notion of the converfion of the world, and of the importance of the argument refulting therefrom, it will be neceffary to propofe the hiftorical evidence upon which we believe, not only that this aftonishing revolution in the religious opinions of mankind actually happened, but that it was effected by the perfons at the time, and in the manner, wherein we affirm it came to pass.

SECT. I.

Teftimonies from heathen authors, proving that the Chriftian religion took its rife in Judea, and that the world was converted at the time we Suppose.

EVERY one knows that the Gofpels have fixed the origin of the Christian religion to the reign of Tiberius. Agreeably to this reprefentation, there is not to be found, prior to the reign of Tiberius, the fmalleft veftige of Chriftianity, nor the leaft trace of any fect fetting itself in oppofition, whether to the fuperftition of the Jews, or to the idolatry of the Gentiles. Till then, Jews and Gentiles enjoyed the peaceable poffeffion of their refpective religions. But from that period downwards, in all kinds of books, there is mention made of the Chriftian fect, of their opinions, of their numbers, of their `endeavours to fubvert the eftablished religions, and of the perfecutions they underwent on that score; of their conftancy in fufferings; and of the general establishment of their faith throughout the Roman empire.

The account which the Chriftian record, entitled, "Acts of the "Apoftles," gives of the origin, progrefs, and ftate of Chriftianity in the first ages, is, that this faith took its rife in Judea, the country which was the scene of our Lord's miniftry; that it began at the time in which the Gofpels fay Jefus lived; that the preachers and profeffors of this new religion were feverely perfecuted, firft in Judea, and then in the different provinces of the Roman empire; that, notwithstanding this, Chriftianity fpread itself quickly into all the noted towns of Afia, Greece, and Italy: that Rome itfelf was early bleffed with the light of the Gospel, and cherished many converts to the new faith; laftly, that in a fhort time our religion fpread itself, upon the ruins of idolatry, through all the provinces of the Roman empire.

This account of the origin, progrefs, and ftate of Christianity is highly worthy of credit, notwithstanding it is given by a Chriftian writer, who was himself the author of one of the Golpels. The reafon is, it agrees with, and is confirmed by, the teftimony of the Roman hiftorians of that age, and is not contradicted by any of thofe learned men, who in the infancy of Chrif

tianity

tianity wrote against the caufe itfelf, or against its abettors. To fhew this, is the defign of the prefent fection.

1. First of all, then, Suetonius reprefents the Chriftians to have been very numerous in Rome, fo early as the reign of Claudius, who fucceeded to the empire A. D. 41. about feven years after our Lord's death. Claud. cap. 25. "Judæos, impulfore Chrifto, affidue tumultuantes," &c. But of this teftimony enough has been faid, B. II. C. III. 1. p. 299.

[ocr errors]

2. Tacitus likewife, who wrote about thirty years after our Lord's death, tells us that Chrift was the founder of the Chriftian religion, that he lived in Judea under the reign of Tiberius, that he had many difciples, and that he was put to death by the procurator Pontius Pilate. See the original paffage with remarks in the following fection, Art. I.

3. Arrian was the difciple of Epictetus, the Stoic philofopher, who lived at Rome in the reign of Nero, about 25 years after our Lord's death. Wherefore both the mafter and the fcholar being contemporary with Peter and Paul, they may have feen these apoftles in Rome. This Arrian, in the fecond book of his Commentary upon Epictetus, Manual, chap. ix. towards the end, fpeaks of baptized and elected perfons, whom he calls Jews; but who, from the circumftance of their baptifm and election, muft have been converted to Chriftianity; and tells us, that in their conduct they were always fteady to their principles, infomuch that when a man's practice did not correfpond with his profeffions, the common faying was, he is not a Jew or Christan, but a diffembler.

4. Juftin Martyr, in his Dialogue with Trypho, which he committed to writing about the year 146, defcribes the progrefs of Chriftianity as follows. "There is no nation, whether of Barbarians, or "Greeks, or any others, what names foever they are called by, "whether they live in waggons, or without houfes, or in tents, among whom prayers are not made and thanksgiving offered up to "the Father and Creator of all, through the name of the crucified "Jefus." Dial. p. 345.

66

of

66

5. Lucian the Syrian philofopher, who lived under Adrian, Antoninus Pius, and Marcus Aurelius, about 120 years after Chrift's death, in his hiftory of the death of Peregrinus, having told how this philofopher joined the Chriftians in Paleftine, and became a man great note among them, adds, that, "having been taken into cuf"tody on the score of his new doctrine, this mishap did much con"tribute to his glory, and helped to bring him into credit. For upon this news the Chriftians, who of his private diftrefs made "their public calamity, began to fet heaven and earth at work, for the "endeavouring to procure his enlargement; which feeing they could "not bring about, they paid him all the devoirs imaginable, by way "of fweetening and mollifying his imprisonment. A whole troop of "old women, widows, and orphans, were feen by break of day at his "prifon door; and the principal paffed the nights with him, after "having corrupted the jailer. They banqueted there too, and cele

brated

[ocr errors]

"brated their myfteries; and deputies came thither from their "churches of Afia, for the affuring him of the grief they lay under "on his account, and for the offering him their affiftance. For it is "almoft incredible what care and diligence they ufe on fuch occafions, "fparing nothing for the relieving one another in neceffity: infomuch "that they fent him money from all parts on this pretext; and this "their charity proved to him a vaft revenue. In a word, thofe mife❝rable creatures defpife all things and death itself in hopes of immortality, and offer themselves willingly to punishments. For their firft legiflator made them believe they are all brethren, when once "they have renounced our religion! and that adoring their cruci"fied Saviour, they live according to the laws (namely of their "own religion) fo as they defpife all, and believe all is in common, "receiving his dogmas with a blind obedience." Spence's tranflation. From this teftimony it plainly appears how numerous the Chriftians were in Lucian's time, not much above 100 years after Chrift's death. In this likewife the crucifixion of Jefus is acknowledged; he is called by the name of Saviour; the attachment of his difciples to his doctrines and precepts is fhewed; and their behaviour towards one another is defcribed; and all in a manner very conformable to the reprefentation given of these things in the books of the New Teftament: on which account this is juftly esteemed a very valuable relick of antiquity.The fame Lucian, in his Pfeudomantis, informs us, that the Chriftians of Pontus having fet about expofing Alexander's impofture, he complained that Pontus was full of them. His words are, "When several wife men had discovered the "cheat, and particularly the philofophers of the Epicurean fect, he "exclaimed, that all the country was filled with Chriftians and blafphemers, who fowed calumnies against him; and commanded that the people fhould ftone them, if they expected the favour and bleffing of God upon their land." Spence's tranflation, P. 255. The Epicureans and Chriftians, it feems, agreed in this, that both of them were active in expofing the folly of the commonly practifed worship. Hence, by the bigoted heathens, they were always joined together. Moreover, Lucian tells us, that the Chriftians were every where the objects of public odium, and that they were ranked with Atheists, as being equally impious. For, in his account of the myfteries celebrated in Pontus by Alexander, he fays, the Chriftians were excluded along with Atheists and Epicureans, by a folemn proclamation, the form of which was the fame with that used at Athens in the celebration of the mysteries there. "He had also inftituted a kind of fociety or fraternity, wherein they "carried torches with various ceremonies, which lafted for three "whole days. On the firft they proclaimed as they do at Athens: "If there be any Epicurean, or Chriftian, or Atheist, who is come "to make a mock of our myfteries, let him depart; but let the true "believers be initiated in God's name." Then he, marching in the front, cried out, "Hence, ye Chriftians! and the whole mui

<titude answered, Hence, ye Epicureans!" Spence's tranfla

tion.

6. The emperor Marcus Aurelius, who fucceeded to the empire. A. D. 161, in his Meditations, Lib. xi. § 3. speaks of the Christians as exifting in his time, and mentions their fortitude in fufferings, calling it obftinacy. For, defcribing the condition of the foul of a virtuous man, he reprefents it as ready to be feparated from the body, or to be extinguished, or to be diffipated, or to exift a while longer: then adds, "That it is thus prepared, muft proceed from its own proper judgment, and not from pure obftinacy, as is the cafe with "the Chriftians."

[ocr errors]

7. Galen the phyfician, who was born at Pergamus A. D. 131, in the reign of the emperor Adrian, has fpoken alfo of the Chriftians, and of the firmnefs wherewith they maintained their faith. Says he, "One may fooner prevail with the followers of Mofes and Chrift to "change their principles, than with thofe phyficians and philofo"phers who are engaged in fects."

8. Irenæus, in his Treatife against Herefies, which, according to Dodwell, he published A. D. 176, has accidentally defcribed the state of the church in his time, by obferving that "the Chriftian religion "was diffufed through the whole earth to the very ends of it." This is the more to be remarked, confidering that the perfecutions had been fo very fharp and numerous, and of long continuance, and fo clofe on the back of one another.

[ocr errors]

9. Tertullian, in his Apology, publifhed A. D. 200, gives an account of the prevalence of the Chriftian faith in his time. For, addreffing himself to the Roman governors, probably the proconful in Africa, and the chief magiftrate refiding in Carthage, he fays, Apologet. c. 37. "We are but of yesterday: nevertheless we have "filled every thing belonging to you; cities, iflands, villages, free "boroughs, affembling places, the armies themfelves, the wards, "the rolls of judges, the palace, the fenate: we leave to you nothing but the temples."The fame author, adverf. Judæos, cap. 7. affirms that all the nations had believed in Chrift," Par"thians, Medes, Elamites, and those who inhabit Mefopotamia, "Armenia, Phrygia, Cappadocia, and the inhabitants of Pontus, "and Afia, and Pamphilia; they who tarry in Egypt, and they "who inhabit the region of Africa, beyond Cyrene, both Romans "and natives. Likewife the Jews in Jerufalem, and the other na"tions: fo that already the various tribes of Getuli, and the many "countries of the Moors, and all the provinces of Spain, and the "different nations of Gaul, and the parts of Britain inacceffible to "the Romans, are now fubject to Chrift: and the Sarmatians, and "Dacians, and Germans, and Scythians, and many remote nations "and provinces, and many iflands to us unknown, which we can"not enumerate, in all which places the name of Chrift, who is al"ready come, reigns."

[ocr errors]

10. Porphyry likewife, the Tyrian philofopher, in the life which he wrote of his mafter Plotinus, who was born in the 13th year of

the

« السابقةمتابعة »