Part 2

Origen, in considering this topic, admits {28a} the faculty of healing to be not necessarily divine; but says, that the nature of the power by which wonders of this kind were performed, must be ascertained, first, by the character of the agent, and secondly, by the nature of the fact. He then shews that the Miracles of Christ {28b} were not wrought like those of the Egyptians, for vain exhibition; that their object was to heal disease, or to assuage grief; and that those miracles, more peculiarly characteristic of their ministry, namely, the conversion of the heart from sin to God, {28c} were such as the magicians neither felt the disposition nor professed the power to perform.

The question however may be differently argued. All miracles, and therefore those of Egypt, must be allowed to originate in the permission of God. For as the strongest proof of the existence of the Deity is the creation and regular course of nature, so, that this proof may remain, the suspension of the power of nature must also be attributed to him. There is the same proof, that miracles were performed by the power of God, as that the world was made, and is regulated by him.

If, however, it is admitted, that the Divine Being has, under certain circumstances, permitted the influence of Satanic agency: it will still be evident that the miracles of Christianity were not works of this class. To suppose that they were, would involve a variety of conclusions, unsupported by reason or analogy.

For, if they were, then God, contrary to the whole course of his dispensations, has suffered his laws to be suspended, in order to betray millions of his creatures, for a succession of ages, into a false theology.—If they were; then, contrary also to all precedent, he has suffered the interpositions of devils to outstrip his own. Even the magicians of Egypt, {30a} were compelled to recognise the supremacy of God.—If they were; then, contrary to all experience, a large body of men, through a long period of time, have been found willing to incur reproach, {30b} to endure pain, and even to suffer death, in the support of miracles which they knew to be the grossest frauds.—If they were; then the kingdom of Satan {30c} must, in the most signal manner, have been “divided against itself;” since, upon this hypothesis, miracles which were wrought by devils, were employed to dispossess them, and finally accomplished the subversion of the Pagan Mythology, the most formidable system of machinery, by which Satan ever perpetrated his designs upon mankind.

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.

The allegations of Celsus, and the defence of Origen, alike prove the extent of the sufferings to which the Christians were subjected. And it may be truly said, that the best defence of Christianity is written with the blood of its persecuted followers. It is not credible, that those should either be deceived, or conspire to deceive others, whose lives were almost necessarily to pay the forfeit of their mistake, or of their stratagem.

CHAP. VI. DOCTRINES _of the_ EARLY CHRISTIANS.

IT would be a material defect in an Essay purporting to state the contents of the reply of Origen to Celsus, and the evidence supplied by it in favour of Christianity, not to notice the doctrines of the early Christians, as they may be collected from the work before us.

In the first place then it appears, both from the objections of the one, and the direct assertion of the other, that the Christians of that age admitted in the fullest sense the Divinity of Christ. “Let them,” says Celsus, “account him an angel, but is he the first and only one that is come?” {39} Hence it is plain, that however Celsus might confound angels and Christ, the Christians did not.

The assertions of Origen however are unequivocal, and decisive. Three distinct propositions form a prominent part {40a} in his writings. First, That Christ was (ἀγένετος) uncreated. Secondly, That the Maker of the World is to be worshipped. Thirdly, That Christ is the Maker of the World. As to the first point it is sufficient to refer to a passage where Jesus Christ is expressly called the “uncreated Son of God.” {40b} He preserves a precise distinction between creatures, (δημιουργημάτα) and their Creator; and he brings {40c} them together into comparison as to the respect that is due to them. In the next place he says that we ought to worship {40d} no creatures (δημιουργημάτα), but the Creator; {40e} that we can only lift up our eyes {40f} to the Creator of all the magnificence of Nature, to see whom we ought to admire, serve, and adore. Then he proclaims Jesus Christ {41a} as the Creator of the Universe; that God working with him said at the creation, “Let there be Light, let _us_ make Man.” {41b} But Origen is yet more distinct in the statement of his opinions. He says that the Father is indeed eminently God; {41c} but that the worship of the Son {41d} is not an inferior but a Divine worship; he applies the same expression to the adoration of Jesus Christ {41e} by the Magi that he does to the worship of God; he speaks of the Father {41f} and the Son being jointly worshipped as one God; he admits {41g} the worship of the Son in his distinct individual character; he attributes to him immutability, {41h} omnipresence, {41i} and other qualities {41j} which are characteristic only of the Most High. {41k}

The personality of the Holy Ghost is distinctly admitted by Origen; {42} and his descent upon earth at the day of Pentecost. He also frequently asserts, that miracles were performed upon earth by the agency {43a} of the Holy Spirit.

To the doctrine of the Atonement continual references are made.

The recognition is not less distinct, both by Celsus, and Origen, of the doctrine of Justification by Faith, as the opinion of the early Christians. “You tell sinners,” says Celsus, “not to examine, but believe; and their faith will save them.” {43b} This is precisely the language in which an uncandid opponent might be expected to state that doctrine. A more patient examination of the system would have taught him, that “examine yourselves,” {43c} and “search the Scriptures,” {43d} were lessons taught by the same Master who insisted upon the efficacy of a true and living faith.

There are two doctrines, original sin, and the eternity of punishment, as to one of which the language of Origen is contradictory, and as to the other it is heterodox.

On the doctrine of original sin, he asserts, in one place, “that no soul came vicious from the hands of God, {44a} but that many persons so corrupt themselves by bad education, or example, or advice, that sin becomes as it were natural; but that it is not very difficult, much less impossible to conquer this, corruption by the word of God.” In the latter clause he supposes the assistance of the Spirit of God, because he elsewhere says, “We cannot give ourselves a pure heart, without the help of the Holy Spirit: {44b} we must therefore pray, Create in me a new heart, O God.” {44c} He acknowledges in another place that Adam sinned, and that we, in our bodies, {44d} are naturally prone to sin by our descent from him. Celsus states the doctrine after the manner of the Fatalists; asserting an original bias to evil, and accounting that bias to be insurmountable.

The language of Origen as to the doctrine of future punishments is so obscure, as to make it difficult to determine what were his opinions. He seems however, in general to speak the language {45} of Plato, upon a state of future existence, rather than that of Christ; and to furnish a convenient basis for the doctrine of purgatory, which the Church of Rome afterwards introduced among the credenda of Christianity. Although he distinctly states his own opinion upon this subject, yet he treats it with a caution almost amounting to suspicion, as to its practical consequences. This proves to us two things. First, That a belief of the eternity of future punishment was generally held by the Christians, or he would have stated his own opinion without reserve. Secondly, That Origen in some measure apprehended that the doctrine on this subject which he held, was not consistent in its operation with that gospel, which teaches that, “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present life.” {46a} Could he fear this and yet be firmly convinced of the truth of his own doctrines? Could he believe that the different parts of Christianity had an opposite tendency—that its Almighty framer would pull down with one arm what he erected with the other. It is remarkable that we learn from Celsus, what Origen as to this point might not have taught us; that the eternity of punishments was the common faith of the Christian Church. His words are, “They (the Christians) persuade themselves that the good, {46b} after this life, shall be happy, the wicked shall be plunged into everlasting wretchedness: from which opinion, neither let them, nor any other mortal depart.”

Such is a slight sketch of the doctrines of Christianity, as held by the Church at the period when this work was written.

That the faith of those times is the faith of the purest Churches in our own days, that the creed of one century is the creed of many ages, in itself, affords very convincing testimony to our religion.

The sameness of the faith, proves in the first place, the integrity of the Scriptures from which it is drawn. It proves also, that it is, by one and the same Divine Spirit, that all true Christians, in all successive periods, are taught and influenced.—It proves that Christians, instead of yielding themselves like the heathens, disciples to every succeeding philosopher, and “calling many men master,” have called only one their “teacher,” their “guide,” their “master,” which is God. It proves the superiority of Christianity to time and place; that it is a religion suited to all men, in all ages, and in all circumstances, and that it therefore bears the impress of a religion sent from God, and designed to be the faith of the universe. It enables us lastly, to consider our Creed, not as the conception of a solitary enthusiast, not a cunningly devised fable, or the scheme of an ambitious innovator; but to cast ourselves back, as it were, upon the faith of nations, and lay hold confidently of that Tree of Life which was planted by Christ, and whose fruit has been gathered by the hand, and whose root has been fed by the blood of saints in all ages.

CHAP. VII. CONCLUSION.

HAVING thus noticed, in succession, the several topics which are chiefly insisted on in the Work before us; and having endeavoured to deduce from each, the distinct evidence in favour of Christianity, which it seemed to afford, it remains only to sum up the general testimony thus borne to our religion.

Let the evidence be first considered, which arises from the concessions and objections of Celsus. In the first place then he proves the existence of the Scriptures in his own times, he relates some facts extracted from them, and he corroborates many others, which would otherwise stand upon their unsupported authority; and thus he authenticates both the religion, and the Bible.

In the next place, as Celsus is usually considered the most subtle and malignant of the assailants of Christianity, the weakness of his assault discovers the difficulty of the attack, or, in other words, the strength of the religion.

In the third place, his admission of many facts, which he would have rejoiced to deny, is a strong testimony to the general belief of the facts, at the period at which he wrote.

Fourthly, His wary suppression of some circumstances incontrovertibly established by the authority of other persons, of much evidence which strengthened, and many writers who had served the Christian cause, {50} betrays his conviction that such facts could not be promulgated with safety to his argument.

Let us turn next to the reasonings and the reply of Origen, and to the evidence for Christianity supplied by them.

In the first place, as the infidel may find in the objections, all the weapons by which he is now accustomed to assault religion, so the believer may find in the answers of Origen, the shield which has repelled, and is sufficient to repel them for ever.

The confidence with which Origen appeals to the Scriptures, evinces the reverence in which they were held at an age when their spuriousness, if they had not been genuine, could so readily have been detected.

The exact correspondence of the Scriptural passages extracted by him, with our own copies, establishes the integrity of the sacred canon.

The confidence with which he challenges an investigation of the miracles, and the miraculous powers of the Church, for some ages, leaves us no room to doubt of their existence.

The firm faith of such a man as Origen, at a period when the evidence of Christianity lay most open to a scrutiny, is no small testimony of the truth of the religion.

The very rashness which is charged, and justly charged upon Origen, is so far satisfactory, that it assures us, the friends of Christianity, however injudicious, could open no avenues of attack through which the most dextrous adversaries could successfully assault the citadel of our faith.

Finally, The effect wrought upon the character of Origen, and his contemporaries, to which he continually refers, at once gives weight to their testimony, and vindicates the claim set up by Christianity, to a Divine efficacy accompanying its doctrines. Let Origen himself be examined. Such was his superiority to worldly attraction, that he {52} was content to live and die, a humble catechist at Alexandria. Such was his devotion to the sacred cause, that he sold {53a} his possessions for a daily allowance that would enable him to pursue the duties of piety and usefulness, without distraction. Such was his zeal, that he is said to have bequeathed to his fellow-creatures six thousand volumes, {53b} the fruits of his own labour. Nor is his character a solitary instance, upon the annals of Christianity. The great mass of individuals who drank at or near the fountain-head of the religion, were evidently “made whole.” {53c} They were animated by another spirit, and quickened into another life. “Old things passed away, and all things became new.” {53d} It was moreover in the power of these men to examine the sources of objection which were opened to them by Celsus; this they had certainly done, but their belief gathered strength by enquiry, and they sealed their testimony by their blood. We have in their conduct a proof of the impression which the arguments of Celsus made on their minds.

Paganism began to tremble, when she saw that the new religion was not only a new creed, but _a new power_; she anticipated her own downfall when she exclaimed, “See how these Christians love one another.” This evidence is peculiar to the Gospel. By this, under the Divine aid, it ascended the throne, and grasped the sceptre of the world. By this it will continue to conquer, and the gates of hell shall not prevail against it.

Upon the whole, the reply of Origen to Celsus may be considered as one of the most valuable legacies of antiquity. The importance of the subject, the talents of the contending authors, the ample evidence it affords to our faith, claim for it our earnest consideration; the errors of Origen are such as a little sagacity may correct, his merit will ever be confessed, while religion shall need an apology, or talent and piety have any claim to admiration. It is true that the revolution of ages has afforded, as might be expected, to truth additional evidence, and to error fresh refutation. So much however was effected, in their distinct enterprizes by the early enemies and friends of Christianity, that the vanity of unbelievers should be subdued, by discovering most of their objections to have been before advanced, and the faith of Christians should be confirmed, by knowing them to have been long since refuted.

* * * * *

THE END.

FOOTNOTES.

{1a} The references made to the original work are to the edition of Guliel. Spencer, Cantabrigiensis, Collegii SS. Trinitatis Socius. 1658.

{1b} “ἀληθὴς λόγος.” Con. Cels. P. lvi. 14.

{1c} Lardner, vol. VIII. 6.

{1d} Con. Cels. P. viii. 186.

{1e} Lucian, vol. I. p. 746.

{2a} Euseb. B. vii. c. 19.

{2b} Con. Cels. 231, &c.

{2c} Con. Cels. 56.

{3a} Milner, _Ec. Hist._ vol. I. 489. “Great honesty of mind was, if I mistake not, a ruling feature of Origen’s character.” Paley, vol. I. 292.

{3b} Eus. con. Hieroc. 511. Ed. _Paris_.

{3c} Hieron. Ep. 83. Op. Tom. IV. 655. Ed. _Paris_.

{3d} Cave, _Life of Origen_, Bull. def. Fid. Nic.

{3e} Huet. Ev. d’Aviânches. M. de la Motte. Dupin.

{5a} Con. Cels. 181.

{5b} Ib. 183.

{5c} Ib. 186.

{6a} Con. Cels. 186.

{6b} Con. Cels. xiv. 167.

{6c} Jos. de _Jud. Antiq._

{6d} Tatian ad Græ. Orat.

{6e} Con. Cels. 13.

{6f} Con. Cels. 167.

{6g} Ib. 115.

{7a} Con. Cels. 14. 260.

{7b} Ib. 189. et seq.

{8a} Con. Cels. 112.

{8b} Ib. 39.

{8c} Ib. 44.

{10a} Matt. ch. ii.

{10b} Afric. in Eus.

{10c} Hospini de Orig. Tempi. c. iii.

{11a} “Cum audisset (Augustus) inter pueros, quos in Syriâ Herodes rex Judæoram intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius esse Herodis Porcum esse quam Filium.” _Macrob. Sat._ ii. 4.

{11b} Eclogue 4th. In which the expressions relating to the Golden Age, of which he prophesied the advent, have the greatest similarity to those applied to the Messiah by Isaiah. See an admirable Essay, entitled, “Observations on 4th Eclogue.” _Miller_, 1810.

“Tibi quem promitti sæpius audis.” _Æneid_, lib. vi. 791.

{11c} Cic. Or. 3 contr. Catilin. lin. 72.

{11d} Bell. Catilin.

{11e} “Pererebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo tempore Judæi profecti rerum potirentur.” _Sueton. Vespasian_, cap. iv. 8.

{11f} “Pluribus persuasio inerat, antiquis sacerdotum literis contineri, eo ipso tempore fore, ut valesceret oriens, profectique Judæâ rerum potirentur.” _Tac. His._ B. V. c. ix. 13.

{13a} Con. Cels. 67.

{13b} Con. Cels. 147.

{13c} Matt. xi. 5.

{13d} Luke v. 32.

{14a} Con. Cels. 77.

{14b} “There are about eighty quotations from the books of the New Testament in Celsus.” _Doddridge_.

{15} Con. Cels. 47.