were at the height, out of the house did they flee, wounded as they were.
"Jesus I know, and Paul I know," says the mysterious hero, in the fifteenth verse. Hereupon an observation or two calls for utterance.
Supposing him a man, who, knowing what he was about, counterfeited the sort of being, who was half man, half devil,--one-half of this speech of his, namely, _Paul I know_, may without much difficulty be believed.
But, upon this supposition, forasmuch as he acted with so much effect against these rivals of Paul's,--a supposition not less natural, to say the least of it, is--that to Paul he was not unknown, any more than Paul to him: in a word, that on this occasion, between the evil spirit and the self-constituted Apostle, a sort of understanding had place. Be this as it may, how extraordinary a person must he not have been, to undertake the complete mastery of seven men at once! Seven men, all of them young enough to have a father, not only living, but officiating as a priest: and at the same time, all of them old enough, if not to exercise, mastery over evil spirits, at any rate to undertake it!
In Paul's suite, all this time, as far as appears, was the author of this narrative. The scene thus exhibited--was he then, or was he not, himself an eyewitness of it? On a point so material and so natural, no light has he afforded us.
Another circumstance, not less curious, is--that it is immediately after the story of the unnamed multitudes, so wonderfully cured by foul clothes,--that this story of the devil-masters discomfited by a rebellious servant of theirs, makes its appearance. Turn now to the supposed true devil-master--on this score, what was it that he did? Just nothing. The devil,--and a most mischievous one he was,--_he_ was doing all this mischief:--the man, who had all such devils so completely in his power, that they quit possession, and decamp at the mere sight or smell of a dirty handkerchief or apron of his;--he, though seeing all this mischief done,--done by this preëminently mischievous as well as powerful devil,--still suffers him to go on;--and not any the least restraint in any shape, does he impose upon him; but leaves him in complete possession of that receptacle, which, according to the narrative, he wanted neither the power nor the will to convert into an instrument of so much mischief. Was it from Paul himself, that, on this special occasion, for this special purpose, namely, the putting down these presumptuous competitors, this mysterious being received so extraordinary a gift? This is not said, but not improbably, as it should seem, this was the miracle, which it was intended by the historian should be believed.
Occasions there are--and this we are desired to believe was one of them--in which the impossibility of a thing is no bar to the knowledge of it.
"And this was known," continues the narrative, ver. 17, "And this was known to all the Jews and Greeks also dwelling at Ephesus: and fear fell on them all, and the name of the Lord Jesus was magnified."
Now, supposing this thing known, the fear stated as the result of it may without difficulty be believed:--fear of being treated as those sons of the chief of the Jewish priests had been: fear of the devil, by whom those, his unequal antagonists, had been thus dealt with: fear of the more skilful devil-master, under whose eye these bunglers had been thus dealt with.
But the name here said to be _magnified_--the name of the Lord Jesus--how _that_ came to be _magnified_: in this lies all the while the difficulty, and it seems no small one.
The _name_, on this occasion, and thus said to be employed, whose was it? It was, indeed, the Lord Jesus's. But was it successful? Quite the contrary. It made bad worse. In the whole of this business, what was there from which the name of Jesus could in any shape receive magnification? Yes: if after the so eminently unsuccessful use, thus made of it by those exorcists, a successful use had, on the same occasion, been made of it by Paul. But, no: no such enterprise did he venture upon. Madman, devil, counterfeit madman, counterfeit devil,--by proxy, any of these he was ready to encounter, taking for his proxy one of his foul handkerchiefs or aprons: any of this sort of work, if his historiographer is to be believed, he was ready enough to do by proxy.
But, in person? No; he knew better things.
"And many that believed," concludes this part of the narrative, ver. 18, "came and confessed, and showed their deeds." Yes; supposing there were any, by whom all this or any part of it was believed,--that they spoke and acted in consequence, may be believed without much difficulty: and, with this observation may the story, and the sort of elucidation endeavouring to be given of it, be left to close.
SECTION 9.
SUPPOSABLE MIRACLE VIII.--MAGICAL BOOKS BURNT BY THE Such as it was, the supposable miracle last mentioned was not without its supposed fruit: destruction of property, such as it was--destruction of property, and to an amount sufficiently wonderful for the satisfaction of any ordinary appetite for wonders. But let us see the text. It follows in the verse 19, next after that, in which mention is made, as in the last preceding section, of what was done by the "many who believed."
"Many of them also," ver. 19, "which used curious arts, brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand pieces of silver." "So mightily," ver 20, "grew the word of God, and prevailed." And there ends the story of the books of curious arts.
As to the sum total, nothing can be more precise: as to the items, could the list of them be but produced, this would be indeed a treasure. As to the denomination _magical_, given in the title of this section to those books, styled books "_of curious arts_,"--in the text, short is the only apology that need be made for it. Of the number of those _curious arts_ could not, most assuredly, have been any of the arts included at present under the name of _fine arts_; of the character of the _arts_ here designated by the appellation of _curious_, a sufficient indication is afforded by the story, by which the mention of them is, as above, immediately preceded. They were the arts, by which effects were undertaken to be produced, such as the self-constituted Apostle undertook to produce by so much more simple means. How vast soever were the collection, what would be the value of it,--the whole taken together,--when so much more than could be done by everything which it professed to teach, could be done by about a score or a dozen words, on the single condition, that the lips by which they were uttered were properly commissioned lips, not to speak of the still more simple operation of the touch of a used handkerchief?
Of the state of art and science in the wake of the great temple of Diana, the representation here given is of itself no small curiosity.
Books of curious arts--all of them arts of imposture--books, employed, all of them, in teaching the most secret of all secrets--books of this description, so well known to all men, as to bear a market-price! a market-price, so well known to all men, as if it were the price of bread and butcher's meat: and, in the single town of Ephesus, these books so numerous,--such the multitude or the value,--or rather the multitude as well as value, of them taken in the aggregate, that the price, that had been given for such of them as were thus given up, and which are only part, and, as it should seem by the word _many_, not the larger part, of the whole number, of those, which, at that same place, were at that same time in existence,--was, upon summing up, found actually to amount, so we are required to believe, to that vast sum.
Of the aggregate, of the prices that had been paid, we are told, for this smaller part of the aggregate number of the books, then and there existing on this single subject,--inadequate, indeed, would our conception be of it were we to regard it as not exceeding the value of the whole library collected by King George the Third, and given by his successor to the English part of his subjects. _Data_, though not for numeration, yet sufficient for conception, are by no means wanting. To consult Arbuthnot, or any successor of his, would be mere illusion; in so far as the value of money is unknown, prices in money serve but to deceive. History--and _that_ the most appropriate history--has furnished us with much surer grounds. Thirty pieces of silver, Matt. 28:3-10, was the purchase-money of the field, called _the potters' field_, bought for a burying-ground, with the money received and returned by the traitor, Judas, as the reward for his treachery. Suppose it no more than half an acre. What, in English money of the present day, would be the value of half an acre of land in or close by a closely built metropolis? A hundred pounds would, assuredly, be a very moderate allowance. Multiply the hundred pounds by fifty thousand, you have five millions; divide the five millions by thirty, you have, on the above supposition, 166,666_l_.
and odd for the value of these books. Look to the English translation, look to the Greek original, the pieces of silver are the same.
SECTION 10.
SUPPOSABLE MIRACLE IX.--AT TROAS, EUTYCHUS FOUND NOT TO BE In this story may be seen another example, of the facility with which, when men are upon the hunt for miracles, something may be made out of nothing: the most ordinary occurrence, by the addition of a loose word or two, metamorphosed into a miracle.
Paul, one evening, was treating his disciples with a sermon: he was at the same time treating them, or they him, with a supper. The architecture of the house was such, that, under favourable circumstances, a fall might be got from the top of it, or thereabouts, to the bottom, without much difficulty. If any difficulty there was, on the occasion in question it was overcome. According to circumstances, sermons produce on different minds different effects: from some, they drive sleep; in others, they produce it. On the occasion in question, the latter was the effect experienced by a certain youth. His station is represented as being an elevated one:--so elevated that, after the fall he got from it, it may be believed without difficulty, he lay for some time motionless. Paul "went down" to him, we are told, and embraced him. The youth received the embrace; Paul, the praise of tender-heartedness:--this is what may be asserted with a safe conscience, though it be without any special evidence. Trifling, however, is the boon he received from that congregation, in comparison of what he has been receiving from so many succeeding ones--the reputation of having made so brilliant an addition to the catalogue of his miracles. By the accident, whatever may have been the interruption, given by it to the festivity, no end was put to it. Sermon and supper ended, the rest of the congregation went their way: and with them went the youth, to whom had anything serious happened, the historian would scarcely have left us uninformed of it.
On this occasion, between the hero and his historian, there is somewhat of a difference. The historian will have it, that when Paul reached the body he found it dead. Paul's own account of the matter is the direct contrary: so the historian himself informs us. Here then the historian and his hero are at issue. But, the historian, having the first word, makes, if we may venture to say so, a rather unfair advantage of it, and by this same first word gives a contradiction to what he makes his hero say in the next. "He was taken up dead," says the historian, who was or was not there: "His life is in him," says the preacher, who was there beyond dispute.
But let us see the text.
ACTS 20:7-12.
7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech till midnight.--And there were many lights in the upper chamber, where they were gathered together.--And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.--And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves, for his life is in him.--When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.--And they brought the young man alive, and were not a little comforted.
At this time of day, any such contrariety might produce some embarrassment; but, when it is considered how long ago the thing happened, no such uneasy sensation is experienced. A supposition, by which all embarrassment is excluded, is so immediately obvious, as to be scarce worth mentioning. When Paul reached the body, the soul was already in the other world; but, with the kisses goes a whisper, and the soul comes back again. Whether from indolence or from archness, there is something amusing in the course the historian takes for enlivening his narration with these flowers: he sketches out the outline, but leaves it to our imaginations to fill it up.
SECTION 11.
SUPPOSABLE MIRACLE X.--ON SHIPBOARD, PAUL COMFORTED BY AN ANGEL.
ACTS 27:20-25.
And when neither sun nor stars appeared for many days, and no small tempest lay on us, all hope that we should be preserved was thenceforth taken away.--But after long abstinence Paul stood in the midst of them, and said, Sirs, ye should have hearkened to me, and not have loosed from Crete, but have prevented this harm and damage.--And now I exhort you to be of good courage: for there shall be no loss of life among you, but of the ship, _there shall be loss_.--For there stood by me this night an angel of that God, whose I am, and whom I serve, saying,--Fear not, Paul, thou must be brought before Caesar; and lo, God hath graciously given to thee all who sail with thee.--Wherefore, Sirs, be of good courage: for I believe God, that it will be as it hath been told me.
The sea being stormy, the crew are alarmed. The storm, however, is not so violent, but that Paul is able to make a speech, and they to hear it.
To keep up their spirits, and, at the same time, let them see the sort of terms he is upon with the Almighty, he tells them a story about an angel. The angel had been sent to him upon a visit, and was but just gone. The business of the angel was to quiet the mind of the Apostle.
The matter had been settled. The precious life was in no danger: and, not only so, but, out of compliment to him, God had been pleased to grant to him the lives of all who were happy enough to be in his company.
In the situation, in which so many lives are represented as being placed,--no very severe condemnation can easily be passed upon any little fraud, by which they might be saved. But, is it really to be believed, that this angel, whom, in a deckless vessel, for the vessels of _those_ times were not like the vessels of present times, no person but Paul either saw or heard, was really sent express from the sky by God Almighty, on such an errand? If not, then have we this additional proof,--if any additional proof can be needed,--to help to satisfy us,--that, where a purpose was to be answered, falsehood, or as he would have called it _lying_, was not among the obstacles, by which Paul would be stopped, in his endeavours to accomplish it.
SECTION 12.
SUPPOSABLE MIRACLE XI.--AT MALTA, A REPTILE SHAKEN OFF BY PAUL A fire of sticks being kindled, a reptile, here called a viper, is represented as "coming out of the heat," and fastening on Paul's hand.
On beholding this incident,--"the barbarous people," as the inhabitants are called, whose hospitality kindled the fire for the relief of the shipwrecked company, concluded that Paul was a murderer: and were, accordingly, in expectation of seeing him "swollen, or fallen down dead suddenly." Nothing of this sort happened, their next conclusion was, _that he was a God_. As such, did these barbarians, as did the civilized inhabitants of Lystra, sacrifice to him, or in any other way worship him? No: these conceptions of theirs reported, there the story ends.
Of this story, what is to be made? At this time of day, among Christians in general, what we should expect to find is, that it passed for a miracle. But, if by miracle is meant, not merely an accident, somewhat singular and extraordinary,--but, by a special act of Almighty power, an effect produced, by means disconformable to the uniform course of nature,--it might be too much to say, that even by the reporter himself, it is for the decided purpose of its being taken for miracle, that it is brought to view.
If, however, the design was not here, that the incident should be taken for a miracle,--the story amounted to nothing, and was not worth the telling. But, if it _is_ to be made into a miracle, where is the matter in it, out of which a miracle can be made?
The reptile--was it really a viper? Neither the barbarians of Malta, nor the reporter of this story, nor in a word, at that time of day, any other persons whatever, were either very complete or very correct, in their conception of matters belonging to the field of natural history.
At present, reptiles are crawling creatures. At this time of day, when _leeches_ are excepted, to fasten upon the part they have bitten is not the practice with any reptiles that we know of. If, instead of _viper_, the Greek word had been one that could have been translated _leech_,--the story would have been probable enough, but, were it only for that very reason, no miracle could have been made out of it. Shaken down into the fire, that is, into the burning fuel,--a small reptile, such as a leech, how brisk soever in the water, would be very apt to be overpowered by the heat, before it could make its escape: with a reptile of the ordinary size of a viper, this would hardly be the case.
Be this as it may, "he felt,"--so says the story,--"he felt no harm."
How came it that he felt no harm? Because the Almighty performed a miracle to preserve him from harm? So long as eyes are open, causes out of number--causes that have nothing wonderful in them--present themselves to view before this. "The beast," as it is translated, "was not a viper":--if really a viper, it happened, at that moment, not to be provided with a competent stock of venom: it had already expended it upon some other object:--by some accident or other, it had lost the appropriate tooth. Not to look out for others,--any mind that was not bent upon having a miracle at any price, would lay hold of some such cause as one of these, sooner than give itself any such trouble as that of torturing the incident into a miracle.
To bring under calculation the quantity of supernatural power necessary to the production of a given effect is no very easy task. At any rate,--without more or less of expense in a certain shape, nothing in that way could ever be done. In the case here in question, what could have been the object of any such expense? Was it the saving the self-constituted Apostle the pain of a bite? The expense then, would it not have been less--the operation, so to speak, more economical--had a slight turn been given to Paul's hand, or to the course of the reptile?
But, in either case, neither would the name of the Lord, nor--what was rather more material--that of his Apostle, have received that glorification which was so needful to it.
Any such design, as that of giving an unequivocal manifestation of Almighty power, such as should stand the test of scrutiny, testifying the verity of Paul's commission to the end of time,--any such design could the incident have had for its final cause? A more equivocal,--a less conclusive,--proof of the manifestation of supernatural power, seems not very easy to imagine.
Here then comes once more the so often repeated conclusion:--the narrative began to be in want of a miracle, and the miracle was made.
In those days, among that people, miracles were so much in course, that without a reasonable number of them, a history would hardly have obtained credence: at any rate it would not have obtained readers, and without readers no history can ever obtain much credence.
SECTION 13.
SUPPOSABLE MIRACLE XII.--AT MALTA, DEPUTY PUBLIUS'S FATHER "In the same quarters," says the story--it follows immediately upon that of the viper. "In the same quarters were possessions of the chief man of the island, whose name was _Publius_, who received us and lodged us three days courteously.--And it came to pass, that the father of Publius lay sick of a fever, and of a bloody flux, to whom Paul entered in and prayed, and laid his hands on him and healed him.--So when this was done, others also which had diseases in the island, came and were healed.--Who also honoured us with many honours, and when we departed, they laded us with such things as were necessary."
Of the fevers, which, within the compass of any given spot, and any given space of time, have place, it almost always happens, that a certain number go off of themselves. Of, perhaps, all sorts of fever,--at least of almost all sorts at present known, thus much is agreed upon by all physicians:--they have at least two regular courses, one of which terminates in death, the other or others in recovery.
Supposing the person in question to have had a fever,--what is pretty clear is--that, if _of itself_, it would have taken a favourable termination, there was nothing, in the forms employed by Paul, viz., utterance of prayers and imposition of hands, that could have any natural tendency to _cause_ it to take an unfavourable one.
But--the course afterwards taken by the fever, was there anything in it to distinguish it from the ordinary favourable course? If not, in that case, so far from miraculous, there is nothing that is so much as wonderful in the case.
Note here two things--the narrator one of the party; the narrative so loose and uncircumstantial. But _to see_ is one thing; _to narrate_, another.
Three days, it seems, and no more, did Paul and his suite stay at the house of this Publius. Was it during that time, or not till afterwards, that Paul performed on him those ceremonies, of which healing is represented as having been the consequence? Was it within that same space of time, or not till afterwards, that the healing is supposed to have taken place? As to the English word _healing_, it cannot be accused of being indecisive. But in some languages they have words, by which a very convenient veil is thrown over the result. In the languages in question, for the endeavour to heal, whether successful or unsuccessful, the word employed is the same. The Latin affords one of these convenient words, _curo_. The Greek has another, _iasato_, and in the Greek original of this history, this is the word employed.
In a case where a ceremony and nothing else is trusted to, it being supposed that the patient really has the disease, the safe and prudent course is, so to order times and seasons, that between the time of performing the ceremony, and the time at which restoration to health is expected to take place, the time shall have come for the practitioner to have shifted quarters; for, in this case, this is an interval more or less considerable during which it being taken for granted that the desired result will take place of course, reward, in the shapes of profit and honour, will pour in upon the scientific head.
Here, as elsewhere, not only no _symptoms_ are particularized, but no _place_ is mentioned: no _time_ is particularized, no _persons_ are mentioned as _percipient witnesses_: even the individual who was the subject of the cure is not mentioned by name.
As to the givers of the supposed honours and presents--persons are indeed mentioned:--mentioned, but no otherwise than by the name of _others_. One individual alone is particularized: particularized as having received the benefit of these ceremonies. This is the father of Publius. This man, to use the phraseology of the passage, was _also healed_. But--this man who was he? He was no less a person than the father of the chief man in the island. Well then, what are the honours, what the allotment of "_such things as were necessary_?" What were the proofs of gratitude, afforded by this man, who was so much better able to afford such presents, than any of those other persons cured? By such proofs of remuneration, some evidence--some circumstantial evidence,--supposing them exhibited at a proper time, would have been afforded, in proof of the reality of the service. But, neither by the person thus spoken of as healed, nor by his son--the chief man in the island,--is it said that any such proofs were afforded. For such a silence when the case of an individual was brought to view, coupled with the express declaration made, of gifts presented by persons unnamed,--three cases cannot but present themselves, as being any one of them more probable, than that, on this occasion, a real miracle was performed. One is--that there was no disease, perhaps no such person: another is, that though there was a disease, it went off of itself: the third is, that it never went off at all.
One thing may be asserted without much fear of contradiction: and that is, that in this country, if in terms such as these, accounts were inserted in the public prints;--accounts of diseases cured without medicine;--diseases cured by nothing but words and gesticulations;--though the accounts given were ever so numerous, not the smallest notice would they be thought worthy of,--not the smallest attention would they receive from anyone, unless it were for the joke's sake.
What is more,--numerous are the publications, in which, encompassed with circumstantiality in all manner of shapes, not only the names of the fortunate patients are mentioned, but under the signatures of those patients declarations made, assuring the public of the reality of the cure,--and yet, when at the same time, by competent persons, due inquiry has been made, it turns out after all that no such cure has been performed.
Accounts, which would not be believed were they to come out at a time of so widely diffused knowledge, are they to be believed, merely because the time they belonged to,--facts and accounts together,--was, as to all such matters, a time of universal ignorance? The less a man understands the subject, the more firmly is he to be believed, as to everything he says of it? Or is it that, between then and now, _men_ and _things_ have undergone a total change? and, if so, when did it take place?
SECTION 14.
CONCLUSION: THE SUPPOSABLE MIRACLES CLASSED AND SUMMED UP.
Inferences,--conveying more or less of instruction,--may, perhaps, be found deducible,--at any rate our conception of the whole series taken together, will be rendered so much the clearer, by bringing the same supposed marvels again under review, arranged in the order of time.
For this purpose, the time may be considered as divided into three periods.
In the first are included--those, which are represented as having had place during the time when at the outset of his missionary expedition, Paul had Barnabas for his associate. Of these there are two, viz. 1. At Paphos, A.D. 45, Sorcerer Elymas blinded. 2. At Lystra, A.D. 46, cripple cured. Of this part of the expedition, the commencement, as in the current account, placed in the year 45.
In the second period are included--those, which are represented as having had place, during the time when Paul, after his separation from Barnabas, had Silas for his associate, and the unnamed author of the Acts for an attendant. This ends with his arrival at Jerusalem, on the occasion of his fourth visit--the Invasion Visit.
In the current accounts, this event is placed in the year 60. Within this period, we have the seven following supposed marvels: 1. At Philippi, A.D. 53, divineress silenced. 2. At Philippi, A.D. 53, earthquake: Paul and Silas freed from prison. 3. At Corinth, A.D. 54, Paul comforted by the Lord in an unseen vision. 4. At Ephesus, A.D. 56, diseases and devils expelled by Paul's foul handkerchiefs. 5. At Ephesus, A.D. 55, Exorcist Scevas bedeviled. 6. At Ephesus, A.D. 56, magic books burned by the owners. 7. At Troas, A.D. 59, Eutychus found not to be dead.
In the third period are included--those which are represented as having had place, in the interval between his forced departure from Jerusalem for Rome, and his arrival at Rome.
In the current accounts, this event is placed in the year 62. Within this concluding period, we have the following supposed marvels: 1. On shipboard, A.D. 62, Paul comforted by an angel. 2. At Malta, A.D. 62, a reptile shaken off by Paul without his being hurt. 3. At Malta, A.D. 62, Deputy Publius's father cured by Paul of some disorder. Year of all these three last marvels, the same as that of Paul's arrival at Rome.
Total number of supposed marvels, twelve.
To the first of these three periods belong two supposed marvels, which, supposing them to have any foundation in truth, present themselves as being, in a greater degree than most of the others, exposed to the suspicion of contrivance. A moderate sum, greater or less according to the state more or less flourishing of his practice, might suffice to engage a sorcerer, for a few minutes or hours, to declare himself struck blind: a still more moderate sum might suffice to engage an itinerant beggar, to exhibit himself with one leg tied up, and after hearing what was proper to be heard, or seeing what was proper to be seen, to declare himself cured.
This was the period, during which Paul had Barnabas, or Barnabas Paul, for an associate. In these cases, if fraud in any shape had place,--it is not without reluctance, that any such supposition could be entertained, as that Barnabas--the generous, the conciliating, the beneficent, the persevering Barnabas--was privy to it. But, times and temptation considered, even might this supposition be assented to, on rather more substantial grounds, than that which stands in competition with it: namely, that for the production of two effects,--comparatively so inconsiderable, and not represented as having been followed by any determinate effects of greater moment,--the ordinary course of nature was, by a special interposition of Almighty power, broken through and disturbed.
Is it or is it not a matter worth remarking--that, of all these twelve supposed occurrences, such as they are,--in not more than four is the hero represented,--even by his own attendant, historian, and panegyrist,--as decidedly taking any active part in the production of the effect? These are--the blinding of the sorcerer, the cure of the cripple, the silencing of the divineress, the curing of Deputy Publius's father: the three first, at the commencement of this supposed wonder-working part of his career; the last,--with an interval of fifteen years between that and the first,--at the very close of it. In the eight intermediate instances, either the effect itself amounted to nothing, or the hero is scarcely represented as being instrumental in the production of it. These are--the being let out of prison after an earthquake had happened--being comforted, whether by God or man, in a vision or without one--having handkerchiefs, by which, when he had done with them, diseases and devils were expelled--being present when a gang of exorcists were beaten and stripped by a devil, whom they had undertaken to drive out of a man--being in a place, in which some nonsensical books were burned by their owners--being in a house, in which a youth said to be dead, was found not to be so--being comforted by an angel, who had the kindness to come on board ship uninvited--shaking off a reptile, without being hurt by it.
Whatever store may be set at this time of day upon all these marvels, less cannot easily be set upon them by anybody than was by Paul himself.
For proof, take the whole tenor of his own Epistles, as well as the whole tenor of his visions, as delivered by his attendant. Numberless as were the scrapes he got himself into,--numberless as were the hosts of enemies he everywhere made himself,--open as all ears were to everything that presented itself as marvellous,--unable as men were to distinguish what could be done from what could not be done,--pressing as was at all times the need he had of evidence, that could arrest the hands of enemies,--on no occasion do we find him calling into his aid, so much as a single one of all these supposed irrefragable evidences.
FOOTNOTES: [77] _And they had also John to their minister_, 13:5. What _John_ was this? Answer, see chap. 15:37 to 40. This appears to have been that John, whose surname was Mark, who was the cause of the angry separation of Paul from Barnabas.
[78] Another branch of his trade, already mentioned in this same chapter, as having been carried on by him in this same place, namely, Ephesus,--and which, where circumstances created a demand for the article, appears to have been more profitable than that of expelling devils or diseases,--is _that_, of which the Holy Ghost was the subject.
This power of conferring--that is to say, of being thought to confer--the Holy Ghost,--such, and of such sort was the value of it, that Simon Magus, as there may be occasion to mention in another chapter, had, not less than one-and-twenty years before this, offered the Apostles money for it. Acts 8:18-24, A.D. 34. This power, two preceding verses of the same 19th chapter, namely the 5th and 6th, represent Paul as exercising: and, whatsoever was the benefit derived, twelve is the number of the persons here spoken of as having received it.
Acts 19:5-7. After "they," the above twelve, v. 7, disciples, v. 9, "were baptized, v. 5, in the name of the Lord Jesus;" when Paul, v. 6, "had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." Here then, if, by thus laying on of hands, it is by _Paul_ that any operation is performed, it is the conferring of "the Holy Ghost." But this power, whence had Paul received it? Not from Jesus, had the self-constituted Apostle received this gift, whatever it was, any more than he had baptism, by which ceremony, as appears from Acts 8:16, it was regularly preceded: as in the case of the magician it actually had been. Not from Jesus: no such thing is anywhere so much as pretended. Not from the Apostles, or any of them; from two, for example, by commission from the rest--as in the case of Peter and John, Acts 8:14-19:--no such thing is anywhere so much as pretended. In no such persons could this--would this--their self-declared superior, have vouchsafed to acknowledge the existence, of a power in which he had no share. On this occasion, as on every other, independently of the Apostles did he act, and in spite of the Apostles.
As to the "_speaking with tongues and prophesying_," these are pretensions, which may be acknowledged without much difficulty.