less quick-sighted in discovering the absurdities of former ages, and also less disposed to form ostentatious and pharisaical comparisons between what they term modern excellencies and ancient defects. -Anthony, it seems, perverting a few texts of Scripture, took upon himself to live in solitude. His austerities were excessive: and the most ridiculous stories are told of his contests with the devil: They merit not the least attention: I observe in then, however, a dangerous spirit of self-righteous pride and vain-glory, by which this same Anthony was encouraged in his progress, and which will lead a man very far in external shows of holiness, while there is little of the reality. It is probable that his life, as it is recorded by Athanasius, might, as superstition grew more and more reputable, appear admirable in the eyes of many persons, who were much better men than this celebrated Monk himself. We shall, for the present, leave Anthony propagating the monastic disposition, and extending its influence not only into the next century, but for many ages after, and conclude this view of the state of the third century, with expressing our regret"that the faith and love of the Gospel received, toward the close of it, a dreadful blow from the encouragement of this unchristian practice." CENT. -III. CHAP. XXI. TESTIMONIES TO THE CHURCH OF CHRIST FROM THE fastidious indifference at least, if not the CHAP. own days. A few cursory, sarcastic, and ill-informed reflections are all that, in writers of polite estimation, can be found, concerning more modern revivals and propagation of evangelical truth and godliness. Something, however, which may throw light on the state of religion in the second and third centuries, is to be gleaned from the hostile contemporary writers, and, perhaps, Celsus will be more to our purpose than all the other authors together; particularly, if we attend to the extracts from his writings preserved by Origen.--My views in presenting the reader with the following few quotations from heathen authors, is, not merely to establish the general credibility of the Gospel, but rather, to illustrate the character of real Christians, and to point out some of the effects of the work of the Holy Spirit upon their minds. In the former part of the second century flourished the Stoic Philosopher Epictetus *.-Arrian has published his discourses. In one passage he occasionally speaks of "the Galilæans, as indifferent to sufferings, from madness or from habit." These Galilæans are obviously Christians.Through the operation of what cause they were indifferent to sufferings, we shall be willing to learn from those who better understand the subject. Indeed they took joyfully the spoiling of their goods, because they were convinced that they had in heaven a better and an enduring substance. Christian faith and hope afford motives truly deserving a better name than madness or habit. But the fact is attested by this prejudiced philosopher,—namely, that Christians were then exposed to singular sufferings, and that they bore them with a composure and serenity so astonishing, that philosophers knew not how to account for their patience.-They did not When Domitian banished the Philosophers from Rome, about the year 94, Epictetus retired to Nicopolis, and died there about the year 161. understand, that they were strengthened with might, by the glorious power of their God, to all patience and long-suffering with joyfulness. In the same century, Apuleius, a ludicrous author, in his Metamorphosis speaks of a baker, a good sort of man, troubled with a bad wife,-who was possessed of every vice;-perverse, a drunkard, lewd, -a follower of vain observances,-and a woman, who pretended that the Deity was ONLY ONE. - I conjecture that Apuleius would have taken no notice of her other crimes, if she had not been guilty of this last. Mark the revolution in sentiment, which Christianity has made in the world. Throughout Europe the character of any man's understanding would, at present, be much impeached, who should seriously assert a plurality of Gods. In the second century, the belief of the Divine Unity is, by a polite author classed with an assemblage of vices. What have ye been doing, philosophers, that ye never could rid mankind of that polytheism, which every philosopher now despises ?-Open thre eyes of your understandings, and learn that God has effected this mighty change by the Gospel.-This woman was, doubtless, a Christian by profession; but we cannot now tell, whether she merited the reproaches with which her memory is loaded; nor can we say, in what sense her husband, who was plainly a pagan, deserved the appellation of a good sort of man;-but we know that the world, without much scruple, denominates its followers to be good sort of men;-and we also know who said," If ye were of the world, the world would love its own." The extracts from Celsus,-who wrote in the latter end of the second century,-preserved in Origen's work against him, are very valuable in the light which I have stated. I shall select a few passages, partly from the collections of others, and partly from such as I have noticed myself.-The CENT. III. CHAP. XXI. reader must be prepared to hear bitter things. A "When they say,-Do not EXAMINE, and the They say,-Wisdom in life is a bad thing, but folly is good." 66 Christ was privately educated, and served for hire in Egypt: he got acquainted with miraculous arts there; he returned; and, relying on his power of working miracles, declared himself God." "The Apostles were infamous men, publicans, and abandoned mariners." "Why should you, when an infant, be carried "Ye say that God was sent to sinners; but why ་་ "Ye encourage sinners, because ye are not able to persuade any really good men; therefore ye open the doors to the most wicked and abandoned." "Some of them say, do not EXAMINE, but BELIEVE, and thy FAITH shall save thee." With a sneer he makes the Christians say,"These are our institutions: Let not any man of learning come here, nor any wise man, nor any man of prudence; for these things are reckoned evil by us. But whoever is unlearned, ignorant, and silly, The authenticity of St. Matt. 2d chap. which has besa unreasonably denied, is supported by this passage. let him come without fear."-" Thus, they own that they can gain only the foolish, the vulgar, the stupid slaves, women and children.-They, who conversed with him when alive, and heard his voice, and followed him as their master, when they saw him under punishment and dying, were so far from dying with him or for him, or from being induced to despise sufferings, that they denied that they were his disciples-but now YE die with him." "He had no reason to fear any mortal now, after he had died, and, as ye say, was a God;--therefore, he should have shown himself to all, and particularly, to him that condemned him." "He persuaded only twelve abandoned sailors, and publicans, and did not persuade even all these.' "At first, when they were but few, they agreed: But when they became a multitude they were rent again and again; and each will have their own factions; for they had factious spirits from the beginning." 66 They are now so split into different sects, that they have only the name left them in common." "All wise men are excluded from the doctrine of their faith They call to it only fools and men of a servile spirit." He frequently upbraids Christians for reckoning him, who had a mortal body, to be God; and looking on themselves as pious on that account. "The preachers of their Divine Word only attempt to persuade fools,-mean and senseless persons,-slaves,-women and children.--What harm can there be in learning, or,-in appearing a man of knowledge? What obstacle can this be to the knowledge of God?" We see these itinerants showing readily their tricks to the vulgar, but not approaching the assemblies of wise men; not daring to show themselves THERE: but where they see boys,-a crowd of slaves, and ignorant men,-there they thrust in themselves and puff off their doctrine.' CENT 111. |