The evidence then furnished by this Work, on the subject of Miracles, is considerable. Celsus admits their existence; Origen appeals to them, as what he, and many others had seen. There is indeed incontrovertible evidence for their existence, till the conversion of the Roman Empire invested Christianity with temporal power, and raised her to universal dominion. With the necessity, the possession of the miraculous powers ceased. From this period the Gospel was left to the ordinary grace of God, to its own resources, and to the human powers of its followers. When a body of illiterate fishermen were commissioned to publish it to all nations, then God supplied the powers by which all men “heard them speak in their own language.” [31] Now that learning and wealth are the handmaids of religion, they are left in a great measure to do the work of miracles. All our faculties should be therefore bent to this sacred cause, and all our spoils be offered at the foot of the cross. Nor is the evidence furnished even now to Christianity through the channel of miracles by any means small. Although miracles of one class have ceased, men may see in the true Christian, the greatest of all miracles; a man by nature, cold, corrupt, indolent, selfish, transformed under the creative hand of the Gospel, into the bold, generous, active, disinterested, enterprizing, apostle of truth.
Chap. V.
CHARACTER of the EARLY CHRISTIANS.
Although the character of an individual, professing a particular faith, is not sufficient of itself either to establish, or condemn his creed, the character of a whole body, professedly living under the influence of the same principles, bears the most convincing testimony, either for, or against them. Accordingly the mixed indolence, sensuality, and ferocity of the Mahometan character, have always been deemed a sufficient objection, to the principles of the Koran. And the ancient Christian writers tell us, that the arm of their tormentors, was sometimes suspended, by the purity of the Christian victim: and that they heard with astonishment men supplicating blessings on the heads of their persecutors. Now it may be of importance to enquire, what testimony is supplied by the work of Origen, to the character of the early Christians, and, through them, to religion itself.
Celsus objects to the Christians, that they invited every person, [34a] however ignorant, or simple, or wretched, or wicked, to their mysteries; and thereby made such a society, as was fit only for a company of thieves.
To this Origen replies by admitting their willingness to receive every body into their society. He glories in their desire, to give knowledge to the ignorant, wisdom to the simple, peace to the wretched, and reformation to the wicked. He says that “all are cordially received; and food administered, according to their different wants.” But he adds, that, as the great object of Christianity was conversion from sin, [34b] so, before any were allowed to partake of the mysteries of religion, they were subjected to considerable trial; that the very acceptance of Christianity implied a conversion from these sins, and that if the converts of the Christians [35a] were examined, they would be found far better than the rest of men.
Some of the other objections serve, in a striking manner, to shew the superiority both of Christianity and its followers, to the prevailing system and current characters of the day. “Now a days,” [35b] says he, “you die with Christ;” you teach [35c] such precepts as “resist not injuries.” This charge Origen is naturally unwilling to refute. He admits that such is the genius of his religion, that many Christians devote themselves to perpetual celibacy; “We renounce luxury [35d] to devote ourselves to God; we expose our body [35e] to all manner of sufferings; and are strangled like sheep without daring to resist.”
In order to repel some charges of Celsus, against the Christians, as subjects, and citizens, Origen appeals to the evidence of facts; institutes a comparison between the Christians and the heathens, [36a] under the same government, at Athens, Corinth, and other cities. “Their religion,” says he, “teaches, that union with God, and each other, is supreme happiness.”
Celsus charges them with holding secret assemblies. [36b] His opponent, whilst he invites enquiry into the nature and conduct of these meetings, asks if their actual circumstances did not debar them from meeting in any other manner.
He objects to them also, that they have no temples of worship; [36c] but is at once refuted, by a statement of the impossibility of erecting them. The error also is stated, of imagining that God can dwell in temples made with hands; and the sublime article [37a] of our creed avowed, that the “heaven of heavens cannot contain him!” [37b]
While therefore, the paucity and weakness of the charges alleged by the enemies of Christianity, against its followers, is established by this work, much is incidentally advanced, which substantiates the superiority of the character of Christians. They had indeed degenerated even in the days of Celsus. The stream had not flowed even thus far, without being tinged with many impurities. But enough virtue was left to vindicate the religion; enough to enable her champions to demonstrate the superior efficacy of the faith, because it made the best citizens and the most useful men.