CHAP. XV. USE OF THE PRIMITIVE MIRACLES. 181 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 primitive church since the time of the apostles, this unresisting Use of the softness of temper, so conspicuous among the believers of the miracles. 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 The more rational divines are unwilling to admit the miracles of the ivth, whilst the more credulous are unwilling to reject those of the vth century." All this appears to proceed on the principle that any distinct line can be drawn in an unphilosophic age between wonders and miracles, or between what piety, from their unexpected and extraordinary nature, the marvellous concurrence of secondary causes to some remarkable end, may consider providential interpositions, and miracles strictly so called, in which the laws of nature are suspended or violated. It is impossible to assign, on one side, limits to human credulity, on the other, to the influence of the imagina tion on the bodily frame; but some of the miracles recorded in the Gospels are such palpable impossibilities, according to the known laws and operations of nature, that, if recorded on sufficient evidence, and the evidence we believe to be that of eyewitnesses, we cannot reject them, without either asserting, with Hume, that no evidence can prove a miracle, or that the Author of Nature has no power of suspending its ordinary laws. But which of the post-apostolic miracles will bear this test?-M. 182 VIRTUES OF THE FIRST CHRISTIANS. CHAP. XV 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 'ruths 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 justification. THE FOURTH CAUSE. Virtues of the first Christians. 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.a Effects of their repent ance. 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.8 83 83 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. a These, in the opinion of the editor, bon's History. He ought either, with are the most uncandid paragraphs in Gib- manly courage, to have denied the moral CHAP. XV. CARE OF THEIR REPUTATION. 182 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 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 the faithful, and were admitted to the sacraments of the church, Care of their they found themselves restrained from relapsing into their reputation. 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.84 a Near a century afterwards, Tertullian with an honest pride could boast that very few Christians 84 Plin. Epist. x. 97. reformation introduced by Christianity, or fairly to have investigated all its motives: not to have confined himself to an insidious and sarcastic description of the less pure and generous elements of the Christian character as it appeared even at that early time.-M. a And this blamelessness was fully admitted by the candid and enlightened Ro man.-M. 184 85 MORALITY OF THE FATHERS. CHAP. XV. 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, inured 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 patience. The more they were persecuted, the more closely they adhered to each other. Their mutual charity and unsuspecting confidence has been remarked by infidels, and was too often abused by perfidious friends.86 Morality of It is a very honourable circumstance for the morals of the primitive Christians, that even their faults, or rather errors, were the Fathers. 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 command 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.87 of human nature. There are two very natural propensities which we may distinguish Principles in the most virtuous and liberal dispositions, the love of pleasure and the love of action. If the former is 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 85 Tertullian, Apolog. c. 44. He adds, however, with some degree of hesitation, "Aut si [et] aliud, jam non Christianus." 86 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. CHAP. XV. CONDEMNATION OF PLEASURE AND LUXURY. 185 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 most of the useful and respectable, qualifications. The character in which both the one and the other should be united and harmonised would seem to constitute the most perfect idea of human nature. The insensible and inactive disposition, which should be supposed alike destitute of both, would be rejected, by the common consent of mankind, as utterly incapable of procuring any happiness to the individual, or any public benefit to the world. But it was not in this world that the primitive Christians were desirous of making themselves either agreeable or useful.* primitive pleasure The acquisition of knowledge, the exercise of our reason or fancy, and the cheerful flow of unguarded conversation, may em- The Such amusements, Christians ploy the leisure of a liberal mind. however, were rejected with abhorrence, or admitted with condemn the utmost caution, by the severity of the fathers, who and luxury. despised all knowledge that was not useful to salvation, and who considered all levity of discourse as a criminal abuse of the gift of speech. In our present state of existence the body is so inseparably connected with the soul, that it seems to be our interest to taste, with innocence and moderation, the enjoyments of which that faithful companion is susceptible. Very different was the reasoning of our devout predecessors; vainly aspiring to imitate the perfection of angels, they disdained, or they affected to disdain, every earthly and corporeal delight.88 Some of our senses indeed are necessary for our preservation, others for our subsistence, and others again for our information; and thus far it was impossible to reject the use of them. The first sensation of pleasure was marked as the first moment of their abuse. The unfeeling candidate for heaven was instructed, 8 Lactant. Institut. Divin. 1. vi. c. 20, 21, 22. a Et que me fait cette homélie semistoicienne, semi-épicurienne? A-t-on jamais regardé l'amour du plaisir comme l'un des principes de la perfection morale? Et de quel droit faites vous de l'amour de l'action, et de l'amour du plaisir, les seuls élémens de l'être humain? Est-ce que vous faites abstraction de la vérité en ellemême, de la conscience et du sentiment du devoir? Est-ce que vous ne sentez point, par exemple, que le sacrifice du moi à la justice et à la vérité est aussi dans le cœur de l'homme; que tout n'est pas pour lui action ou plaisir; et que dans le bien ce n'est pas le mouvement, mais la vérité, qu'il cherche? Et puis ** Thucydide et Tacite, ces maîtres de l'histoire, ont-ils jamais introduits dans leurs récits un fragment de dissertation sur le plaisir et sur l'action? Villemain, Cours de Lit. Franç. part II. Leçon V.—M. |