completely matchless in these our times,--can such a man have been a liar--an impostor? a liar for the purpose of deceit--of giving support to a system of deception--and that a lucrative one? An imposition so persevering as to have been carried on, from youth to death, through, perhaps, the greatest part of his life?
The observation is plausible:--the answer will not be the less satisfactory.
The answer has two branches: one, _general_, applying to all the alleged miracles in question, taken in the lump: the other _particular_, applying to the several miracles separately considered.
Observations applying to the whole together are, the following: 1. Not by Paul himself, in any one of his own Epistles, is any such general assertion made, as that he had received from God or from Jesus,--or, in a word, that he was in possession of, any such power, as the power of working miracles.
2. Nowhere in the account given of his transactions by the author of the Acts, is he in any of his speeches represented as making reference to any one act of his in the character of a miracle.
3. Nowhere in that same account, is he represented as stating himself to be in possession of any such powers.
4. Not by the author of the Acts, is he spoken of as being in possession of any such power.
5. Nowhere by the author of the Acts, is he in any general terms spoken of, as producing any effects, such as, in respect of the power necessary to the production of them, approach to those spoken of as having been no such commission from God is represented as having been received.
6. Neither on the occasion of his conversion, nor on any other occasion, is Paul stated to have received from Jesus any such power as that of working miracles:--any such power as the real Apostles are--in Mark 16:15, 16, 17, 18--stated to have received from Jesus.
Was it that, in his own conception, for gaining credence to his pretension of a commission from Jesus--from Jesus, styled by him the Lord Jesus--any need of miracles, or of a persuasion, on the part of those with whom he had to deal, of _his_ having power to work miracles?
By no means. Of the negative, the story told by him of the manner of his conversion is abundant proof. Of the efficient cause of this change in his mind, the account given, is plainly given in the character of the account of a miracle. But of this miracle, the proof given consists solely in his own evidence: his own statement, unsupported by that of any other person, or by reference to that of any other person: his account, of the discourse, which on the occasion of the vision, in which nothing was seen but a flood of light, he heard from the Lord Jesus: his own account, of the vision, which he says was seen by Ananias: his own account, of that other vision, which, according to Ananias, he, Paul, had had, but of which Paul himself says nothing.
In the work of his adherent and sole biographer, the author of _the Acts_,--we have five speeches, made by him, in vindication of his conduct, in the character of a preacher of the religion of Jesus; and, from his own hand, Epistles out of number: yet nowhere is any reference made, to so much as a single miracle wrought by his own hand, unless the trance which he falls into when he is alone, and the vision which he sees, when nobody else sees anything, are to be placed to the account of miracles. Miracles? _On_ him, yes; _by_ him, no. True it is, that, on one occasion, he speaks in general terms of "signs and wonders," as having been wrought by him. But vague, in the highest degree, is the import, as well as wide the extent, of those general terms: nor is it by any means clear, that, even by himself, any such claim was meant to be brought forward, as that of having exhibited any such manifestations of supernatural power, as are commonly regarded as designated by the word _miracles_. In the multitude of the persons, whom, in places so widely distant from one another, he succeeded in numbering in the list of his followers--in the depth of the impression, supposed to have been made on the heart of this or that one of them--in all or any one of these circumstances, it was natural he should himself behold, and, whether he did or no, use his endeavours to cause others to behold, not only so many sources of wonder, but so many circumstances; all conspiring to increase the quantity of that confidence, which, with so much industry, and, as far as appears, with such brilliant success, he was labouring to plant in every breast: circumstances, serving, in the minds of his adherents in general, in the character of a sign or proof, of the legitimacy of his pretension, as above.
But, of any such supernatural power as that which is here in question, could any such loose and vague expressions be reasonably regarded as affording any sort of proof? No:--unless whatsoever, in the affairs of men, can justly be regarded as _wonderful_, ought also to be regarded as a miracle.
In one passage, and one alone, either in the Acts or in his own Epistles, is he found laying any claim, how distant and vague soever, to any such power, as having ever been exercised by him. And, in this instance, no one individual incident being in any way brought to view or referred to, what is said will be seen to amount absolutely to nothing, being nothing more than, without incurring any such interpretation as that of imposture, is at the present time continually averred by Christians of different sects.
He who makes so much of his _sufferings_, had he wrought any miracles, would he have made nothing of his _miracles_?
In the next place, although it must be admitted, that, on several occasions, by his sole biographer and professed adherent, viz., the author of the Acts, a sort of colour of the marvellous seems endeavoured to be laid on; laid on over the incident itself, and over the part, which on that occasion was taken by him; yet on no one of these occasions, unless perhaps it be the last--of which presently,--does the account, given by him of what passed, wear any such complexion as shall render it matter of necessity, either to regard it as miraculous, or to regard the biographer, as having on that occasion asserted a complete and downright untruth.
SECTION 2.
SUPPOSABLE MIRACLE I.--ELYMAS THE SORCERER BLINDED.--_Acts_ 13:6 to 12.
1. Of these supposable miracles, the first that occurs is that which had for its subject Elymas the sorcerer.
At Paphos, in the island of Cyprus,[77] Paul and his associate Barnabas are sent for, by "the deputy of the country," Sergius Paulus, who desires to hear the word of God. But at that same place is a certain Jew, of the name of Barjesus, alias Elymas,--a sorcerer by profession, who "withstood them, seeking to turn away the deputy from the faith." To this man, it is not said, either where or when, Paul is thereupon represented as making a short speech, at the end of which, after calling him a child of the devil, and so forth; he says to him, "_Thou shalt be blind, not seeing the sun for a season_. Thereupon," continues the story, "immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy," it concludes, "when he saw what was done, believed, being astonished at the doctrine of the Lord."
Supposing this story to have had any foundation in fact,--of the appearance of blindness thus exhibited, where shall we look for the cause? In a suspension of the laws of nature, performed by the author of nature, to no other assignable end, than the conversion of this Roman governor? At no greater expense, than that of a speech from this same Paul, the conversion of a king,--King Agrippa--if the author of the Acts is to be believed, was nearly effected. "Almost," says Agrippa, "thou hast persuaded me to become a Christian." So often as God is represented, as operating in a direct--however secret and mysterious--manner, upon the heart, _i.e._, the mind, of this and that man,--while the accounts given of the suspension of the laws of nature are comparatively so few--to speak in that sort of human language, in which alone the nature of the case admits of our speaking, if the expense of a miracle were not grudged,--might not, in the way above mentioned, by a much less lavish use of supernatural power, the same effect have been produced? viz., by a slight influence, exercised on the heart of governor Paulus?
Whatsoever may have been the real state of the case,--thus much seems pretty clear, viz., that at this time of day, to a person whose judgment on the subject should have, for its ground, the nature of the human mind as manifested by experience,--another mode of accounting for the appearance in question will be apt to present itself as much more probable. That is--that, by an understanding between Paul and Elymas--between the ex-persecutor and the sorcerer--the sorcerer, in the view of all persons, in whose instance it was material that credence should be given to the supposed miracle,--for and during "_the season_" that was thought requisite, kept his eyes shut.
The sorcerer was a Jew:--Paul was also a Jew. Between them here was already one indissoluble bond of connection and channel of intercourse.
Elymas, by trade a sorcerer, _i.e._, an impostor--a person of the same trade with Simon Magus, by whom so conspicuous a figure is cut in the chapter of this history--was a sort of person, who, on the supposition of an adequate motive, could not naturally feel any greater repugnance, at the idea of practicing imposition, at so easy a rate as that of keeping his eyes shut, than at the idea of practicing it, in any of the shapes to which he had been accustomed:--shapes, requiring more dexterity, and some, by which he would be more or less exposed, to that detection, from which, in the mode here in question, it would be altogether secure.
But Paul--was he in a condition to render it worth the sorcerer's while to give this shape to his imposture? Who can say that he was not? Yes: if to a certain degree he had it in his power, either to benefit him or to make him suffer? And who can say but that these two means of operating, were one or other, or both of them, in his power? As to the sorcerer's betraying him, this is what he could not have done, without betraying himself.
True it is, that, by acting this under part,--this self-humiliating part,--so long as Paul stayed, so long was the sorcerer, not the first, but only the second wonder-worker of the town. But no sooner did Paul's departure take place, than Elymas, from being the second, became again the first.
SECTION 3.
SUPPOSABLE MIRACLE II.--AT LYSTRA, CRIPPLE CURED.--_Acts_ 14:8 to 11.
Second of these supposed miracles,--cure of the cripple at Lystra.
This miracle makes a bad match with the before-mentioned one.
Seeing a man at Lystra, neither man's name, nor place's, except in that general way, nor time, in any way mentioned,--seeing a man in the guise of a cripple, "_Stand upright on thy feet_," says Paul to him with a loud voice. "And," continues the story, "he leaped and walked, steadfastly beholding and perceiving that he had faith to be healed."
Chorus of the people thereupon, "The Gods are come down to us in the likeness of men."
To the production of an appearance of this sort, what was necessary? a real miracle? No, surely: so long as a vagrant was to be found, who, without any risk, could act a part of this sort for a few pence, in an age so fertile in imposture.
True it is, that this same man, whoever he was, is represented as being "impotent in his feet, being a cripple from his mother's womb, who never had walked." But these words, how much more than any other words, of the same length, in the same number, did the writing of them cost the author of this story? As to the correctness of his narratives,--of the self-contradictory accounts given by him of Paul's conversion, a sample has been already given. As to detection, supposing this circumstance false,--detection is what the account thus given of it renders impossible. For--this same cripple, what was his name? from birth to this time, where had he been living? Of this nothing is said. That, at Lystra, or anywhere else, the account was ever made public, is neither affirmed, nor so much as insinuated: not but that it might have been published, and, at the same time, though as to everything but the scene that exhibited itself to outward appearance, false,--might not have found any person, at the same time able and willing to contradict the falsity, and thus naturalize the miracle.
SECTION 4.
While Paul and his suite,--of whom, according to the author of the Acts, he himself was one,--were at Philippi,--a Roman colony, and capital of a part of Macedonia,--among their hearers, is Lydia--a purple-seller of the City of Thyatira. Being converted, she receives the whole party into her house.
From this house, on their way to prayers,--probably in a Jewish synagogue,--they are met by a certain damsel, as nameless as the lame-born cripple, who, being possessed of a spirit of divination, or of Python, brings to her masters, for masters it seems she had more than one, much gain by soothsaying. Here then is a female, who, by being possessed by or with a spirit,--a real spirit, whether devil or a spirit of any other sort,--is converted into a prophetess, and, doubtless, in the main a false prophetess.
In the present instance, however, she is a true prophetess: for, following Paul and his suite, she runs after them, saying, "These men are the servants of the Most High God, which show unto us the way of salvation. And this did she many days."
If, instead of a demon, it had been an angel, that took her vocal organs for the instrument of his communications, it is difficult to say, in what manner he could have deserved better at the hands of these "servants," real or pretended, "of the Most High God."
Yet, from some cause or other that does not appear, so it was it seems,--there was something about her with which Paul was not well pleased. "Being grieved, he turns and says,"--not to the damsel herself, but to the spirit, which _possessed her_, or rather, since for the benefit of her masters, it brought her so much gain, which _she possessed_,--"I command thee, in the name of Jesus Christ, to come out of her."
Amongst the superstitions of that and other ages, one was--the notion of a property, possessed by such and such words--possessed, by these mere evanescent sounds--by the air of the atmosphere, when made to vibrate in a certain manner:--a property, of working effects in endless abundance and variety, and those, too, supernatural ones. In some instances, the wonders would be wrought by the words themselves, whatsoever were the mouths by which they were uttered. In other instances, they required, for the production of the effects, a person, who being possessed of a particular and appropriate power, should, for the purpose of giving exercise to such his power, give them passage through his lips. Of this latter kind was the present case. The command issued as above, "he," for it was a he-spirit, "came out of her," the damsel, "the same hour."
When the devil that Josephus saw expelled, came out of the man, the channel at which he made his exit, being manifest, it was accordingly specified: it was the man's _nose_. This was something to know: especially, in relation to an occurrence, the time of which was at so great a distance from our own. At the same time, however, other particulars present themselves, by which curiosity is excited, and for want of which, the information thus bestowed must be confessed to be rather imperfect. What the shape of the devil was? what the substance?
whence he last came? to what place, to what occupation, after being thus dislodged, he betook himself, and so forth: not to speak of many others, which howsoever instructive and satisfactory it would have been to be acquainted with, yet now that all acquaintance with them is hopeless, it would be tedious to enumerate.
In the present instance, not only as to all these particulars, has the historian,--eyewitness as it should seem he was of everything that passed,--left us in the dark; but, neither has he vouchsafed to afford us that single article of information, scanty as it was, for which, as above, in the case mentioned by Josephus, we are indebted to Josephus: to Josephus--that most respectable and instructive of the uninspired historians of his age.
In relation to this story, as well as to those others, the same question still presents itself:--if told of the present time,--if spoken of in some newspaper, as having happened in the present year,--exists here any person, even among the most ignorant populace, with whom it would obtain any permanent credence?
But, a reported state of things--which, if reported as having had place in the present century, would, by its disconformity to the manifest state of things, and the whole course of nature, be regarded as too absurd and flagrantly incredible to deserve to be entitled to a moment's notice,--what is there that should render it more credible, when reported as having happened in this same world of ours, at any anterior point of time?
SECTION 5.
SUPPOSABLE MIRACLE IV.--AT PHILIPPI, AN EARTHQUAKE: PAUL AND SILAS FREED FROM PRISON, A.D. 53.
The passage, in which these events are related, is in Acts 16:19-40, inclusive.
On this occasion three principal events are narrated;--the incarceration of Paul, an earthquake, and the liberation of Paul. Between the earthquake and the liberation of this prisoner, what was in reality the connection? In the answer there is not much difficulty: The same as that between the earthquake and any other event that took place after it.
But, by an answer thus simple, the purpose of the narrator would not have been answered: the purpose was--to induce, on the part of his readers, the belief--that it was for the purpose of bringing about the liberation of the self-constituted Apostle of Jesus, that the earth was made to shake. As to the liberation, by means altogether natural was that event produced: so he himself has the candour to inform us. Of this quasi-miracle, or of the last-mentioned one, Philippi, capital of Macedonia, was the theatre. By order of the magistrates of that town, Paul and his attendant had been beaten one evening, and thrown into prison: next morning, came to the jailor an order of these same magistrates, and in obedience to it the prisoners were discharged. That, in the minds of these magistrates, there was any connection, between the earthquake and the treatment they had given to these adventurers, is not so much as insinuated. The purpose, which it had in view, was answered: it was the ridding the town of a pair of visitors, whose visit to it had produced disturbance to existing institutions. Acts 16:20-40.
Be it as it may with regard to the historiographer,--that it was an object with his hero to produce a notion of a connection between the stripes and the imprisonment he had undergone on one hand, and the earthquake on the other, is manifest enough. The person, in whose mind the prisoner had endeavoured to produce the idea of such a connection, was the jailor: and, for its having in this instance been successful, there seems little difficulty in giving credit to the historiographer.
Everything that appears to have been said, either of Paul or by Paul, tends to show the wonderful strength of his mind, and the facility and promptitude, with which it enabled him to gain the ascendency over other minds. In the language of the place and time, he had bid the fortune-telling damsel cease her imposture, and the imposture ceased.
Acts 16:18. Committed to prison he formed a project for making a proselyte of the keeper: and, in this too, and in so small a compass of time as a few hours, there seems reason to believe he was successful. In his presumption, in daring to execute the sentence of the law upon so holy a person, the keeper saw the cause of the earthquake; and, whether by Paul any very strenuous endeavours were used to correct so convenient an error in geology, may be left to be imagined. Paul, when introduced into the prison, found no want of comrades: how then happened it, that it was to Paul's imprisonment that the earthquake, when it happened, was attributed, and not to any of his fellow-prisoners? Answer: It happened thus.
Of the trade, which, with such brilliant success, Paul,--with this journeyman of his,--was carrying on, a set of songs with the name of God for the burthen of them, constituted a part of the capital, and, as it should seem, not the least valuable. When midnight came, Paul--the trader in godliness--treated the company in the prison with a duet: the other prisoners, though they shared in the benefit of it, did not join in it. While this duet was performing, came on the earthquake; and Paul was not such a novice as to let pass unimproved the opportunity it put into his hand.
The historiographer, if he is to be believed, was at this time in Paul's train, as well as Silas; for so, by the word _we_, in the tenth verse of this same chapter, he, as it were, silently informs us. The beating and the imprisonment were confined to the two principals; by his comparative insignificance, as it should seem, the historiographer was saved from it. From the relation, given to him by Paul or Silas, and in particular by Paul,--must this conception, formed by the historiographer of what passed on the occasion, have of course been derived. It was coloured of course in Paul's manner: and in his colouring, there was of course no want of the marvellous. By the earthquake, not only were "foundations shaken" and "doors opened," but "bands loosened." The "feet" of the two holy men had been "made...fast in the stocks," ver. 24: from these same stocks, the earthquake was ingenious enough to let them out, and, as far as appears, without hurt: the unholy part of the prisoners had each of them bands of some sort, by which they were confined; for, ver.
26, "everyone's bands were loosed:" in every instance if they were locked, the earthquake performed the office of a picklock. Earthquakes in these latter days, we have but too many, in breaking open doors they find no great difficulty; but they have no such nicety of touch as the earthquake, which produced to the self-constituted Apostle a family of proselytes: they are no more able to let feet out of the stocks, or hands out of hand-cuffs, than to make watches.
These elucidations being furnished, the reader is desired to turn to the text, and lay before him: to reprint it would require more paper than he might choose to see thus employed.
As to the name of God and the name of Jesus, the two names, it should appear, were not--on the occasions in question--used at random. When the fortune-telling damsel was the subject of Paul's holy labours, she having been in some way or other already gained, ver. 17, the case was already of a sort, in which the name of Jesus Christ, the name under which the self-constituted Apostle enlisted all his followers,--might be employed with advantage.
When Paul and Silas were committed to prison, no such name as that of "Jesus Christ" would as yet have served. Of "Jesus Christ" neither had the keeper as yet heard anything, nor had the other prisoners. But, of God, in some shape or other, they could not but have heard all of them: _God_ accordingly was the name, by which at this time the sensibilities of the persons in question were to be worked upon. When the earth trembled, the jailor trembled likewise: he "came trembling and fell down," ver. 29, before Paul and Silas. And brought them out, ver. 30, and said, "Sirs, what must I do to be saved?" Now then was the time come for the enlistment--for the enlistment in the spiritual warfare against the devil and his angels: in the as yet new name of "the Lord Jesus Christ" were these recruits accordingly enlisted, as now, for the purpose of carnal warfare, in the name of King George. "And they said," continues the narration, ver. 31, "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house."
SECTION 6.
SUPPOSABLE MIRACLE V.--AT CORINTH, PAUL COMFORTED BY THE LORD IN AN A vision, being a species of miracle, could, no more than a pantomime, have place without some expense. In the present case, as in any other, a natural question is--What was the object to be accomplished, upon which the expense--whatever it was--was bestowed? The answer is--The keeping his attendants, whoever they were, in the necessary state of obsequiousness: for no other is perceptible. To the dependants in Paul's train, it was no very uncommon sentiment to be not quite so well satisfied with the course he took, as he himself was. Corinth was at this time the theatre of his labours: of the men, whoever they were, who had staked their fortunes upon _his_, some,--the historiographer, as it should seem, of the number,--there were, whose wish it was to change the scene. In that Gentile city,--the chief ruler of the Jewish synagogue, Crispus by name--this man, besides another man, of the name of Justus, "whose house joined hard to" that same synagogue, had become his converts: "and many of the Corinthians hearing, believed and were baptized." Eyes, however, there were, in which the success, whatsoever it was, was not yet enough to afford a sufficient warrant for his stay.
A vision was necessary, and a vision accordingly, or at least a something, which was called by that name, made its appearance. "Thus spake the Lord," says the historiographer, ver. 9, "Thus spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace.----For I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city." Nor was the vision without its effect; for, as the next verse informs us, ver. 11, "He continued _there_ a year and six months, teaching the word of God among them."
That which, on this occasion, may be believed without much difficulty is, that the word thus taught by Paul was Paul's word: and, that which may be believed with as little, by those, whoever they may be, who believe in his original conversion-vision, is--that it was God's word likewise. From Paul himself must the account of this vision have been delivered to the historiographer: for, unless at the expense of a sort of miracle, in the shape of an additional vision at least, if not in some more expensive shape, no information of any such thing could have reached him. In these latter days, no ghost is ever seen but in a _tete-a-tete_: in those days, no vision, as far as appears, was ever seen but in the same degree of privacy. A vision is the word in these pages, because such is the word in the authoritative translation made of the historiographer's. That which Paul is related to have heard, is--what we have just seen as above: but that, upon this occasion he saw anything--that he saw so much as a flash of light, this is what we are not told: any more than by what other means he became so well assured, that the voice which he heard, supposing him to have heard a voice, was the Lord's voice. In these latter days,--inquiries, of some such sort as these, would as surely be put, by a counsel who were against the vision,--as, in the case of the Cock-lane Ghost, which gave so much exercise to the faith of the archlexicographer, were put by the counsel who were against the ghost; but, by a sort of general understanding,--than which nothing can be more convenient,--inquiries, such as these,--how strictly soever in season when applied to the 19th century of the vulgar ear, are altogether out of season, as often as they are applied to the commencement of it.
As to the speaking by a vision, the only intelligible way, in which any such thing can really have place, is that, which under the pressure of necessity has been realized by the ingenuity of dramatists in these latter days. Such is the mode employed, when the actors, having been struck dumb by the tyranny of foolish laws, and consequently having no auditors, convey to the spectators what information seems necessary, by an appropriate assortment of gold letters on a silk ground: whether the Lord who, on this occasion, according to Paul, spoke to the eyes of Paul, came provided with any such implement, he has not informed us.
Without much danger of error, we may venture to assert the negative: for, if such was the mode of converse, there was nothing but what might happen without sign or wonder: and, on this supposition, no addition was made by it, to those signs and wonders, which, as has been seen, it was his way to make reference to, in the character of evidence.
SECTION 7.
SUPPOSABLE MIRACLE VI.--AT EPHESUS, DISEASES AND DEVILS EXPELLED BY At Ephesus, Paul makes a stay of between two and three years; for "two years" together, disputing "daily in the school of one Tyrannus," "so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
"And God," continues the history, "wrought special miracles by the hands of Paul."
These "_special_ miracles," what were they? Of the whole number, is there so much as a single one particularized? No; not one. _Special_ as they are, the following is the account, and the only account given of them. "So that," continues the history, "from his body were brought unto the sick, handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them."
No circumstances whatever particularized, name of the person, name of the place, description of the time--nothing, by means of which, in case of falsity _in toto_, or incorrectness in circumstance, the misstatement might have been exposed,--to what degree of credence, or so much as consideration with a view to credence, vague generalities such as these, can they present so much as the slightest claim? If allusions such as these are to pass proof, where is the imposture, to which proofs--proofs sufficient in number and value--can ever be wanting?
Opposed as Paul was, wherever he went,--by gainsayers or persecutors, or both--sometimes successful, sometimes altogether unsuccessful,--sometimes in a slight degree successful--in so much as any one occasion, either in this history, or in any one of his own numerous Epistles, do we find so much as a single one of these "_special miracles_," any more than of any other miracles, brought to view by him, or so much as alluded to by him, in the character of proofs of the commission to which he pretended? Answer: No, not one.
Diseases cured, evil spirits driven out, by handkerchiefs and aprons!--by handkerchiefs and aprons brought from a man's body! Diseases cured and devils seared away by foul linen! By Jesus--by any one of his Apostles--were any such implements, any such eye-traps ever employed?
No; never. As to diseases, if by such means a disease had been _propagated_, the case would have been intelligible enough. But what was wanted was a miracle: and this would have been no miracle. The price, received by the holy wearer for any of these cast-off habiliments--the price, of the precious effluvia thus conveyed--by any such little circumstance, had it been mentioned, some light might have been cast on what was done.
One thing, indeed, may be stated with some assurance: and this is--that, after a man, well or not well, had received one of these same dirty handkerchiefs, or of these same dirty aprons, no evil spirit in him was visible.
One other thing may also be stated with no less confidence:--this is that, infection out of the question, and supposing Paul free from all contagious disease, if, without handkerchief or apron, the disease would have had its exit,--by no such handkerchief or any such apron was the exit of it prevented.
Note, that all this time, according to this man, the author of the Acts, he himself was in Paul's suite. Yet, taking credit for all these miracles--taking credit thus for miracles out of number, not so much as one of them all does he take upon himself to particularize.[78] SECTION 8.
SUPPOSABLE MIRACLE VII.--AT EPHESUS, EXORCISTS SCEVAS Thus it is that, as under the last head has been observed, of all these alleged successful exhibitions, not so much as a single one is particularized.
In lieu, however, of these successes of Paul's, something of a story to a certain degree particularized we have. But this is--what? a successful performance of Paul's? No: but an unsuccessful attempt of certain persons,--here termed exorcists,--who took upon themselves to act against him in the character of competitors.
Well, then: when the time came for demonstrating supernatural powers by experiment, these exorcists--these impostors, no doubt it was intended they should be deemed--made a very indifferent hand of it. Good: but the true man, Did he go beyond these same impostors? Not he, indeed: he did not so much as attempt it. But, let us hear his historiographer, who all this while was at his elbow. Acts 19:13-20. "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits, the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth.
"And there were," continues the narrative, ver. 14, "seven sons of Sceva, a Jew, and chief of the priests, which did so." Thus far the narrative.
The sons of the chief of the priests? Such men styled not only _exorcists_ but _vagabonds_? If they are not here, in express terms, themselves styled _vagabonds_, at any rate, what is here imputed to them is the doing those same things, the doers of which have just been styled, not only _exorcists_, but at the same time _vagabonds_. But let us continue, "And the evil spirit," ver. 15, "answered and said, Jesus, I know, and Paul I know, but who are ye?--And the man, in whom the evil spirit was, leaped on them and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." Thus far the narrative.
To whatsoever order of beings the hero of this tale may have belonged;--whatsoever may have been his proper appellative,--a man with two natures, one human, the other diabolical,--a man with a devil in him, a madman,--or a man in his sound senses counterfeiting a diabolized man or a madman,--the tale itself is surely an eminently curious one. Of these human or superhuman antagonists of his--of these pretended masters over evil spirits--the number is not less than seven: yet, in comparison of him, so feeble and helpless are they all together, that he not only masters them all seven, but gets them down, all seven together, and while they are lying on the ground in a state of disablement, pulls the clothes off their backs: but whether one after another, or all at the same time, is not mentioned. Be this as it may, hereupon comes a question or two. While he was stripping any one of them, what were the others about all that time? The beating they received, was it such as to render them senseless and motionless? No: this can scarcely have been the case; for, when the devil had done his worst, and their sufferings