Fables of Infidelity and Facts of Faith Part 10

"Others were named by an informer, who at first confessed themselves Christians, and afterward denied it. The rest said they had been Christians, but had left them; some three years ago, some longer, and one or more above twenty years. They all wors.h.i.+ped your image, and the statues of the G.o.ds; these also reviled Christ. They affirmed that the whole of their fault or error lay in this: that they were wont to meet together, on a stated day, before it was light, and sing among themselves alternately, a hymn to Christ as a G.o.d, and bind themselves by a sacrament, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery; never to falsify their word, nor to deny a pledge committed to them, when called upon to return it. When these things were performed, it was their custom to separate, and then to come together again to a meal, which they ate in common, without any disorder; but this they had forborne since the publication of my edict, by which, according to your command, I prohibited a.s.semblies. After receiving this account, I judged it the more necessary to examine two maid servants, which were called ministers, by torture. But I have discovered nothing besides a bad and excessive superst.i.tion.

"Suspending, therefore, all judicial proceedings, I have recourse to you for advice; for it has appeared to me a matter highly deserving consideration, especially upon account of the great number of persons who are in danger of suffering. For many of all ages, and every rank, of both s.e.xes likewise, are accused, and will be accused. Nor has the contagion of this superst.i.tion seized cities only, but the lesser towns also, and the open country. Nevertheless, it seems to me that it may be restrained and arrested. It is certain that the temples, which were almost forsaken, begin to be frequented. And the sacred solemnities, after a long intermission, are revived.

Victims, likewise, are everywhere brought up, whereas, for some time, there were few purchasers. Whence, it is easy to imagine, what numbers of men might be reclaimed, if pardon were granted to those who shall repent."

"Trajan to Pliny, wisheth health and happiness:[76]

"You have taken the right course, my Pliny, in your proceedings with those who have been brought before you as Christians; for it is impossible to establish any one rule that shall hold universally. They are not to be sought after.

If any are brought before you, and are convicted, they ought to be punished. However, he that denies his being a Christian, and makes it evident in fact, that is, by supplicating to our G.o.ds, though he be suspected to have been so formerly, let him be pardoned upon repentance. But in no case, of any crime whatever, may a bill of information be received without being signed by him who presents it, for that would be a dangerous precedent, and unworthy of my government."

I must request my reader now to procure a New Testament, and read, at one reading, the First General Epistle of Peter, the First General Epistle of John, and the Seven Epistles to the Churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea--only about as much matter as four pages of _Harper's Magazine_, or half a page of the _Commercial_--that he may be able to do the same justice to the apostles as to the governor. He will thus be able to see the force of the various allusions to the numbers, doctrines, morals, persecutions, and perseverance of the Christians, contained in those letters; the object which I have in view being, to establish their authenticity by proving the truthfulness of their allusions to these things. If you think this too much trouble, please lay down the book, and dismiss the consideration of religion from your thoughts. If the letters of the apostles are not worth a careful reading, it is of no consequence whether they are true or false.

1. These letters take for granted, that the fact of the existence of large numbers of Christians, organized into churches, and meeting regularly for religious wors.h.i.+p, at the close of the first century, is a matter of public notoriety to the world. Here, in countries eight hundred miles distant from its birthplace, in the lifetime of those who had seen its founder crucified, we find Christians scattered over Pontus, Galatia, Cappadocia, Asia, and Bithynia--churches in seven provincial cities, the sect well known to Pliny, before he left Italy, as a proscribed and persecuted religion, the professors of which were customarily brought before courts for trial and punishment--though he had not himself been present at such trials--and now so numerous in his provinces, that a great number of persons, of both s.e.xes, young and old, of all ranks, natives and Roman citizens, professed Christianity.

Others, influenced by their example and instruction, renounced idolatry; victims were not led to sacrifice; the sacred rites of the G.o.ds were suspended, and their temples forsaken. The existence, then, of churches of Christ, consisting of vast numbers of converted heathens, at the close of the first century, is in no wise mythological or dubious. It is an established historical fact. The Epistles of the apostles stand confirmed by the Epistles of the governor and the emperor.

2. The second great fact presented in the Epistles, and confirmed by the letters of the governor and the emperor, is, that the wors.h.i.+p of the Christian Church then was essentially the same which it is now. We find these Christians of the first century commemorating the death and resurrection of Christ, and rendering divine honors to him; the "stated day" on which they a.s.sembled for wors.h.i.+p, and the "common meal," are as plain a description of the "disciples coming together upon the first day of the week, to break bread," as a heathen could give in few words.

Their terms of communion too, to which they pledged their members by a sacrament, "not to be guilty of theft, robbery, or adultery; never to falsify their word, or deny a pledge committed to them," find their counterpart in every well-regulated church at this day.

The articles of the Christian faith, then, are not the "gradual accretions of centuries," nor is the "redemptive idea, as attaching to Christ, a dogma of the post-Augustine period." The churches of the first century commemorated the death and resurrection of Jesus, as that of a divine person, "singing the hymn to him as a G.o.d," which their descendants sing at this day around his table:

"Forever and forever is, O G.o.d, thy throne of might, The scepter of thy kingdom is a scepter that is right, Thou lovest right, and hatest ill; for G.o.d, thy G.o.d, Most High, Above thy fellows hath with th' oil of joy anointed thee."

And the question will force itself upon our minds, and can not be evaded, How did these apostles persuade such mult.i.tudes of heathens to believe their repeated a.s.sertions of the death, resurrection, and glory of Jesus? In the s.p.a.ce of three octavo pages, Peter refers to these facts eighteen times. John, in like manner, repeatedly affirms them. The Christian religion consists in the belief of these facts, and a life corresponding to them. Now, how did the apostles persuade such mult.i.tudes of heathens to believe a report so wonderful, profess a religion so novel, renounce the G.o.ds they had wors.h.i.+ped from their childhood, and all the ceremonies of an attractive, sensual religion; "temples of splendid architecture, statues of exquisite sculpture, priests and victims superbly adorned, attendant beauteous youth of both s.e.xes, performing all the sacred rites with gracefulness; religious dances, illuminations, concerts of the sweetest music, perfumes of the rarest fragrance," and other more licentious enjoyments, inseparable from heathen wors.h.i.+p. How did they persuade them to exchange all this for the a.s.sembly before daybreak, the frugal common meal, the psalm to Christ, and the commemoration of the death of a crucified malefactor? If we add, that they commemorated his resurrection, by observing the Lord's day, the question comes up, How did they come to believe that he was risen from the dead? Could a few despised strangers, or a few citizens if you will, persuade such a community, purely by natural means, to believe such a report, to care whether the Syrian Jew died or rose, or to commemorate weekly, by a solemn religious service, either his death or resurrection? It is evident they believed what they commemorated. How did they come to do so?

But whether we can answer the question or not, the fact stands out as indisputable, that not merely the writers of the Epistles and Gospels, and a few enthusiasts, but an immense mult.i.tude of all ages, of both s.e.xes, and of every rank--the whole members.h.i.+p of the primitive churches--did believe in the death, resurrection, and glory of the Lord Jesus, and did render to him divine wors.h.i.+p. The second great fact, affirmed in the Epistles, stands confirmed by the testimony of the heathen governor, and of the Roman emperor.

3. A mere theory of a new religion, unconnected with practice, may be easily received by those who care little about any, so long as it brings no suffering or inconvenience. But the religion of these Christians was, as you see, a practical religion. If their new wors.h.i.+p required a great departure from the wors.h.i.+p of their childhood, their Christian morals required a still greater departure from their former mode of life. I need not remind you of the moral codes of Socrates, Plato, and Aristides, who taught that lying, thieving, adultery, and murder were lawful; nor how much worse than the theory of the best of the heathen were the lives of the worst; nor how unpopular to persons so educated would be such teaching as this--"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves also with the same mind: for he that hath suffered in the flesh hath ceased from sin: that he no longer should live the rest of his time in the flesh to the l.u.s.ts of men, but to the will of G.o.d. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, l.u.s.ts, excess of wine, revelings, banquetings, and abominable idolatries; wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: who shall give account to him that is ready to judge the living and the dead." "Lay aside all malice, and guile, and hypocrisies, and envies, and all evil speakings."

"Whosoever abideth in Christ sinneth not. Whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you. He that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil." So sharp, and stern, and strictly virtuous is apostolic religion, as displayed in these letters. Is it possible then that these converted heathens did really even approach this standard of morality? Did this gospel of Christ actually produce any such reformation of their lives?

You have the testimony of apostates, eager to save their lives by giving such information as they knew would be acceptable to the persecutor; you have the testimony of the two aged deaconesses, under torture; you have the unwilling, but yet express, testimony of their torturer and murderer, that all his cruel ingenuity could discover nothing worse than an excessive superst.i.tion and culpable obstinacy. What, then, does this philosophic inspector of entrails, and adorer of idols, call an excessive superst.i.tion and culpable obstinacy? Why, they bound themselves by the most solemn religious services, not to be guilty of theft, robbery, or adultery; not to falsify their word, nor deny a pledge committed to them; and when some senseless blocks of bra.s.s were carried on men's shoulders, into the court-house, to represent a mortal man, they would not adore them, nor pray to them; no, not though this philosopher compiled the liturgy, and set the example. For this refusal, and this alone, he ordered them away to death. Doubtless they heard, in their hearts, the well-known words, "Let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters. But if any man suffer as a Christian, let him not be ashamed, but let him glorify G.o.d on this behalf."

The morality of the Epistles, then, was not a merely a fine theory, but an actual rule of life. The moral codes of the apostles were received as actually binding on the members of the churches of the first century. In this all-important matter of the rule of a good life--the fruits by which the tree is known--the integrity, authority, and success of the apostles, in turning licentious heathens into moral Christians, is authenticated by the unwilling testimony of their persecutors. The Epistles of the apostles stand confirmed, as to their ethics, by the letters of Trajan and Pliny.

4. The only other fact to which I call your attention, from among the mult.i.tude alluded to in these letters, is the cost at which these converts from heathenism embraced this new religion. Every one who renounced heathenism, and professed the name of Christ, knew very well that he must suffer for it. "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you, but rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad with exceeding joy;" this was the welcome of the Bithynian convert into the Church of Christ. Persecution by fire and sword was then the common lot of the Church. "I have never been present at any trials of the Christians," says the governor. Such trials were well known to him it seems. He was not sure whether he should murder all who ever had borne the name of Christ, or only those who proved themselves to be really his disciples, by refusing to revile him, and return to idolatry; and the merciful emperor commands him to spare the apostates. Above twenty years before--in A. D. 86--there were apostates from the persecuted religion.

In A. D. 90, John had written, "they went out from us, that it might be made manifest they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that it might be made manifest that they were not all of us." So it seems Pliny thought: "They all wors.h.i.+ped your image, and other statues of the G.o.ds; these also reviled Christ. None of which things, as is said, they who are really Christians can by any means be compelled to do." What these means were he tells us: "I put the question to them, whether they were Christians. Upon their confessing to me that they were, I repeated the question a second and a third time, threatening, also, to punish them with death. Such as still persisted, I ordered away to be punished."

What is very remarkable, it was, it seems, "usual in such cases, for the crime to spread itself, even whilst under persecution." In the face of such dangers, these heathen would still profess faith in Christ, and when they might have saved their lives by reviling him, refused to do so. From the published rescript of the emperor, approving of Pliny's course, and condemning to death all who were convicted of being really Christians; from the public circulars of the apostles, warning them of "fiery trials," "Satan casting some of them into prison," and exhorting them to "be faithful unto death;" and from such comments on these as the torture and public execution of aged women as well as men--the terms of disciples.h.i.+p were well known to the whole world. Yet we see that in the face of all this, "great numbers of persons, of both s.e.xes, and of all ages, and of every rank," in Pliny's opinion, were so steadfast in their faith, that "they were in great danger of suffering."

Here, then, is another well-attested fact, in which the testimony of the apostles stands confirmed by the signatures of the Bithynian governor, and the Roman emperor--a fact which stands forth clear, prominent, most undoubted, without the smallest trace of anything mythological or misty about it--that, in A. D. 106, great numbers of converted heathens did suffer exile, torture, and death itself, rather than renounce Christ; and that it was well known that the Christian faith enabled its professor to overcome the world.

These four great facts of the later Epistles, being thus established beyond dispute, in pursuance of our plan, we ascend the stream of history some forty years, to the time of the earlier Epistles, when Paul lay in the Praetorian prison, and his faithful companion, Luke, wrote the continuation of his narrative of the things most surely believed among the Christians; when "apostles were made as the filth of the world, and the offscouring of all things;" and Christians "were made a gazing stock both by reproaches and afflictions;" "were brought before kings and rulers, and hated of all nations for Christ's name sake;" "endured a great fight of afflictions;" were "for his sake killed all the day long, and accounted as sheep for the slaughter;" "were made a spectacle to the world, to angels, and to men." We remove the field of our investigation from a remote province of Asia, to one equally remote from Judea, and far more unfavorable for the growth of the religion of a crucified Jew, to the proud capital of the world, imperial Rome. The time shall be shortly after the burning of the city, in A. D. 64, and during the raging of the first of those systematic, imperial, and savage persecutions through which the Church of Christ waded, in the b.l.o.o.d.y footsteps of her Lord, to world-wide influence, and undying fame. Our historian shall be the well-known Tacitus; and the single extract from his history, one of which the infidel Gibbon says:[77] "The most skeptical criticism is obliged to respect the truth of this important fact, and the integrity of this celebrated pa.s.sage of Tacitus." I shall not insert quotations from Paul or Luke; that were merely to transcribe large portions of the Epistles and Gospels, which whoever will not carefully peruse, disqualifies himself for forming a judgment of their veracity. The confirmation of the four facts already established, of the existence, wors.h.i.+p, morals, and sufferings of the disciples of Christ; and these facts as well known within thirty years after his death, will sufficiently appear by the perusal of the following testimony of Tacitus.[78]

After relating the burning of the city, and Nero's attempt to transfer the odium of it to the sect "commonly known by the name of Christians,"

he says:

"The author of that name was Christ, who, in the reign of Tiberius, was put to death as a criminal, under the procurator, Pontius Pilate. But this pestilent superst.i.tion, checked for a while, broke out afresh, and spread not only over Judea, where the evil originated, but also in Rome, where all that is evil on the earth finds its way, and is practiced.

At first, those only were apprehended who confessed themselves of that sect; afterward, _a vast mult.i.tude_ discovered by them; all of whom were condemned, not so much for the crime of burning the city, as for their enmity to mankind. Their executions were so contrived, as to expose them to derision and contempt. Some were covered over with the skins of wild beasts, that they might be torn to pieces by dogs; some were crucified; while others, having been daubed over with combustible materials, were set up for lights in the night time, and thus burned to death. For these spectacles Nero gave his own gardens, and, at the same time, exhibited there the diversions of the circus; sometimes standing in the crowd as a spectator, in the habit of a charioteer; and, at other times, driving a chariot himself; until at length these men, though really criminal, and deserving of exemplary punishment, began to be commiserated, as people who were destroyed, not out of regard to the public welfare, but only to gratify the cruelty of one man."

We add no comment on this remarkable pa.s.sage. Take up your New Testament and read the contemporary history--Acts xxii. to the end of the book--and the letters of Paul from Rome, to Philemon, t.i.tus, the Ephesians, Philippians, Colossians, and the Second to Timothy, written when the aged prisoner was ready to be offered, and the time of his departure, amidst such scenes and sufferings, was at hand. Then form your own opinion as to the origin and nature of that faith in Jesus which enabled him to say: "None of these things move me, neither count I my life dear unto me, that I may finish my course with joy, and the testimony which I have received of the Lord Jesus." "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day."

Whatever may be your opinion of the apostle's hope for the future, you must acknowledge that we have ascertained, beyond contradiction, these four facts of the past:

1. That without the power of force, or the help of governments, and in spite of them, the apostles did convert vast mult.i.tudes of idolaters from a senseless wors.h.i.+p of stocks and stones, to the wors.h.i.+p of the one living and true G.o.d; a thing never done by the preachers of any other religion before or since.

2. That without the help of power or civil law, and solely by moral and spiritual means, they did persuade mult.i.tudes of licentious heathens to give up their vices, and obey the pure precepts of the morality contained in their Epistles; a thing never done by the preachers of any other religion before or since.

3. That these converts were so firmly persuaded of the truth of their new religion, that, with the choice of life and worldly honor, or a death of infamy and torture before them, mult.i.tudes deliberately chose to suffer torture and death rather than renounce the belief in one G.o.d, obedience to his laws, and the hope of eternal life through Jesus Christ, which they had learned from the sermons and letters of these apostles; a thing never done by the professors of any other religion before or since.[79]

4. The faith which produced such an illumination of their minds; which caused such a blessed change in their lives; which filled them with joy and hope, and enabled them even to despise torture and death, was briefly this: "That Christ died for our sins, according to the Scriptures; and that he was buried, and that he rose again on the third day, according to the Scriptures; that he ascended up into heaven, and will come again to judge the world, and reward every man according to his works; and that whosoever believes these things in his heart, and confesses them with his mouth, shall be saved; and he that believeth them not shall be d.a.m.ned."

It is a fact, then, indisputably proven by history, that the New Testament does teach a religion which can enlighten men's minds, reform their lives, give peace to their consciences, and enable them to meet death with a joyful hope of life eternal. It has done these things in times past, and is doing them now. These are its undoubted fruits.

Reader, this faith may be yours. It will work the same results in you as it has done in others. Like causes ever produce like effects. Jesus waits to deliver you from your sins, to fill you with joy and peace in believing, and make you abound in hope, by the power of the Holy Ghost.

He has promised, if you will ask it, "I will give them a heart to know me, that I am the Lord."

FOOTNOTES:

[73] Lardner VII. page 18, _et seq._

[74] p.r.o.nounced Laar Owen--John's Book.

[75] Lib. X. Ep. 97, Lardner VII. 22.

[76] Lib. X. Ep. 98, Lardner VII. 24.

[77] Decline and Fall, Vol. II. page 407.

[78] Lib. XV. chap. 44.

[79] The sufferings of the Jews, under Antiochus, are no exception. They suffered for their faith in the true G.o.d, the Messiah to come, and a resurrection to life eternal.

CHAPTER VII.

CAN WE BELIEVE CHRIST AND HIS APOSTLES?

"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life * * * that which we have seen and heard declare we unto you."--1 John i. 1.

We have seen that the companions of Jesus wrote the books of the New Testament; that their statements of the existence, wors.h.i.+p, morals, and faith of the Christian Church are confirmed by their enemies, and that mult.i.tudes of heathens were turned from vice to virtue by the belief of the testimony of these men. They testified that Jesus Christ did many wonderful miracles, died for our sins, and rose again from the dead; that they saw, and felt his body, and ate, and drank, and conversed with him for forty days after his resurrection; that he ascended up to heaven in their sight; that he sent them to tell the world that he will come again in the clouds of heaven, with his mighty angels, to judge the living and the dead; that he who believes these things and is baptized shall be saved, but he that believeth not shall be d.a.m.ned. This is their statement. The question is, Can we believe them?

1. The first thing which strikes us in their testimony is, that it stands out utterly different from all other religions. There is nothing in the world like it, not even its counterfeits. The great central fact of Christianity--that Christ died for our sins, and rose again from the dead--stands absolutely alone in the history of religions. The priests of Baal, Brahma, or Jupiter, never dreamed of such a thing. The prophets of Mohammedanism, Mormonism, or Pantheism, have never attempted to imitate it. The great object of all counterfeit Christianity is to deny it.

There is no instance in the whole world's history of any other religion ever producing the same effects. We demand an instance of men dest.i.tute of wealth, arms, power, and learning, converting mult.i.tudes of lying, l.u.s.tful, murdering idolaters, into honest, peaceable, virtuous men simply by prayer and preaching. When the Infidel tells us of the rapid spread of Mohammedanism and Mormonism--impostures which enlist disciples by promising free license to l.u.s.t, robbery, and murder, and retain them by the terror of the scimeter and the rifle ball; which reduce mankind to the most abject servitude, and womanhood to the most debasing concubinage; which have turned the fairest regions of the earth to a wilderness, and under whose blighting influence commerce, arts, science, industry, comfort, and the human race itself, have withered away--he simply insults our common sense, by ignoring the difference between backgoing vice and ongoing virtue; or acknowledges that he knows as little about Mohammedanism, as he does about Christianity. The gospel stands alone in its doctrines, singular in its operation, unequaled in its success.

2. The next important point for consideration is, that the Christianity preached by Christ and his apostles is a whole--a single system, which we must either take or leave--believe entirely, or entirely reject it as an imposture. There is no middle ground for you to occupy. It is all true, or all false. For instance, you can not take one of Paul's Epistles and say, "this is true," and take another of the same man's letters, containing the very same religion, and say, "this is false." If you accept the very briefest of Paul's Letters, that to Philemon, containing only thirteen sentences on private business, you accept eleven distinct a.s.sertions of the authority, grace, love, and divinity of our Lord. Nor can you say you will accept Peter's Letters and reject Paul's; for you will find the very same facts a.s.serted by the one as by the other; and moreover, Peter indorses "all the epistles of our beloved brother Paul" as on the same pedestal of authority with the other Scriptures. You can not say, "I will accept the letters and reject the history," for the letters have no meaning without the history. They are founded upon it, and a.s.sume or allege its facts on every page. Were the gospels lost, we could collect a good account of the birth, teaching, death, resurrection, ascension, and almighty power of the Lord Christ from Paul's Epistles; and these letters are just as confident in alleging the miraculous part of the history as the gospels themselves.

Neither can you gain any advantage by saying, "I accept the gospels, but reject the letters," for there is not a doctrine of the New Testament which is not taught in the very first of them, the Gospel by Matthew.