A CONSIDERATION OF THE GIFT OF TONGUES, AND
OTHER MIRACULOUS GIFTS ASCRIBED O THE PRIMITIVE
CHRISTIANS; AND WHETHER RECORDED MIRACLES ARE
INFALLIBLE PROOFS OF THE DIVINE AUTHORITY OF
DOCTRINES SAID TO HAVE BEEN CONFIRMED BY THEM.
Paul, in his 1st Epistle to the Corinthians, speaks to them as
possessing several spiritual gifts, conferred on them by his
ministration; such as the gift of prophecy, discerning of spirits, and
speaking in unknown tongues. He gives them directions about the
proper use of their gifts, and speaks to them as absolutely
possessing those gifts, with the utmost confidence. Dr. Paley, in his
Defence of Christianity, lays great stress upon the manner in which
Paul addresses the Corinthians upon these miraculous powers; and
he considers it as an absolute proof of the truth of Christianity--
because, he says, it is not conceivable that Paul could have had the
boldness and presumption to speak to these men concerning the
use and abuse of these gifts, if they really had them not.
I am ready to confess, that this argument of Dr. Paley puzzled me;
for though I was satisfied that Paul had imposed upon their
credulity many irrelevant passages from the Scriptures as proofs of
Christianity, yet I could not imagine that he could presume so
much upon their stupidity, as to give them directions about the
management of their miraculous powers, which being matters of
fact known to themselves, therefore, if false, I conceived must
place Paul in their minds in the light of a banterer, when he told
them of gifts, which their own consciousness, I thought, must
make them sensible they had not. I say I was puzzled with this
argument, until I happened to meet with some extracts from
Browns History of the Shakers, which convinced me at once,
from the obvious likeness between these Shakers and the primitive
Christians, that Paul might have written to the Corinthians
concerning their spiritual gifts, with perfect impunity.
This Brown had been a Shaker himself, and while with them, he
was as great a believer in his own and their gifts, as the Corinthians
could be; and since it must be obvious, that the gifts of these
Shakers are mere self-delusions, there is, then, in our own times an
example of the gifts of the primitive Christians, which enables us
to comprehend their nature and character perfectly well.
Many of them, (the Shakers) says Mr. Brown, professed to have
visions, and to see numbers of spirits, as plain as they saw their
brethren and sisters, and to look into the invisible world, and to
converse with many of the departed spirits, who had lived in the
different ages of the world, and to learn and to see their different
states in the world of spirits. Some they saw, they said, were
happy, and others miserable. Several declared, that they often were
in dark nights surrounded with a light, sometimes in their rooms,
but more often when walking the road, so strong, that they could
see to pick up a pin, which light would continue a considerable
time, and enlighten them on their way. Many had gifts to speak
languages, and many miracles were said to be wrought, and
strange signs and great wonders shown, by the believers.
And these poor creatures believed, and at this day do believe, all
this. They are not, you will observe, artful impostors, for the
Shakers are, certainly, a harmless and a moral people, and yet they
confidently asserted (and continue to assert), that they had these
miraculous powers of discerning spirits, speaking with tongues,
and doing great signs and wonders Nevertheless, it must be
evident, that these powers were conferred upon them only by their
enthusiasm and heated imaginations.
I have heard of the Shakers before, and have been informed, that
those in New England are so convinced of their miraculous
capabilities, that they have been known, in order to save their
neighbours the trouble of applying to the tinman, charitably to
offer to join the gaping seams of their worn-out tin coffee-pots, and
other vessels, without the carnal aid of solder, merely by a
touch of their wonder-working fingers.
Mr. Brown, in describing their mode of conduct, in their religious
assemblies, unwittingly gives a striking exposition of the 1st
Epistle to the Corinthians. He describes the brethren and sisters
praying, singing, dancing, and preaching in known and unknown
tongues, and sticking out their arms, and extatically following their
noses round the church.
He says, respecting such as speak in unknown tongues, they have
a strong faith in this gift, and think a person greatly favoured who
has the gift of tongues; and at certain times, when the mind is
overloaded with a fiery, strong zeal, it must have vent some way or
other; their faith, or belief, at the time being in this, gift, and a will
strikes the mind according to their faith, and then such break out in
a fiery, energetic manner, and speak they know not what, as I have
done several times. Part of what I spake at one time was--
Liero devo jerankemango, ad sileambano, durem subramo,
deviranto diacerimango, jasse vah pe cri evanigalio; de vom grom
seb crinom, os vare cremo domo.
When a person runs on in this manner for any length of time, I
now thought it probable that he would strike into different
languages, and give some words in each their right pronounciation,
as I have heard some men of learning, who were present, say a few
words, were Hebrew, three or four Greek, and a few Latin.
In another place he gives an account of his maiden speech in an
unknown tongue; and it is easy to conjecture how he came by his
gift, by attending to what passed before he broke out. Here it is:--
We danced for near an hour, several turned round like tops, and,
to crown all, I had a gift to speak in some other language; but the
greatest misfortune was, that neither I, nor any other, understood
what I said.
My reader will not be surprized after this, at hearing them say, that
the spectators of these signs and wonders, instead of being
properly affected, considered the performers as out of their wits.
Let us, now, compare this account with what Paul says upon
similar subjects, in the 14th chapter of the 1st Epistle to the
Corinthians. He advises them, in exercising their gifts, to a discreet
use of them, as follows:--He who speaketh in an unknown
tongue, speaketh not to men, but to God, for no man understandeth
him; howbeit in the spirit he speaketh mysteries. Again: For if
the trumpet give an uncertain sound, who shall prepare himself to
battle? So, likewise, unless ye utter by the tongue words to be
understood, how shall it be known what is spoken, for ye will
speak to the air? And as others did not understand the
Corinthians speaking in unknown tongues, so it seems, too, that the
Corinthians themselves were in the same unfortunate predicament
with the Shakers, in not knowing the meaning of what they
themselves said on these occasions. This is clear from this
argument of Paul:--Wherefore, let him that speaketh in an
unknown tongue, pray that he may interpret. Why, pray that he
may interpret, if he understood himself? Does a man who speaks
with understanding a foreign language, need to pray that he may be
enabled to interpret what he says in his mother tongue? Surely
every man who understands himself, can naturally do this? After
more to the same purpose, Paul wisely concludes his argument by
declaring, that he would rather speak in the church five words
with understanding, (i. e., knowing what he said) that he might
instruct others also, than ten thousand words in an unknown
tongue. And he fortifies his reasoning by this sensible remark, If,
therefore, the whole church come together into one place, and all
speak in unknown tongues, and those that are unlearned, or
unbelievers, come in, will they not say, that ye are mad? as the
spectators said of the Shakers.
He advises them, therefore, to conduct their assemblies with less
uproar than formerly, and exhorts them as follows:--How is it,
then, brethren, when you come together, hath each of you a psalm,
hath he a doctrine, hath he an unknown tongue, hath he a
revelation? Let all things be done to edifying. Now, if any man
speak in an unknown tongue, let it be by two, or at most by three,
and that in succession, and let one interpret; but if there be no
interpreter, let such keep silence in the church, and let him speak to
himself and to God. And let two or three prophets speak, and let
the others discern. But if any thing be revealed to another who
sitteth by, let the first keep silence. For ye may all prophecy, one
by one, that all may learn, and all may be exhorted.
I presume it will be needless to point out more particularly, the
perfect correspondence between the spiritual gifts of the
Corinthians, and those of the Shakers. And I would ask the
venerable Paley, if it were now possible, whether an apostolical
epistle of Ann Lee, William Lee, or Whitaker, (the spiritual
mother and. fathers of the Shakers,) addressed to them, and
seriously giving directions about the use of their gifts of working
miracles, and speaking with tongues, would be sufficient to prove
that they really had those gifts? And, moreover, (to make the cases
more analogous) suppose that the Shakers from this time become
the dominant sect throughout the religious world, and kept the
upper hand during a series of a thousand or two thousand years,
taking especial care to collect and burn up every writing of their
enemies and opposers. How should we, (supposing ourselves all
the while invisible spectators of the thing), how should we pity our
posterity, who, at the end of that period, should be gravely told by
the learned and mitred advocates of Shakerism, that the miracles of
the founders, and first followers of their religion were certainly
true, for that they were honest and good men, with no motive to
deceive, and had addressed letters to their first converts, wherein
they make express mention of their possessing these gifts; and give
in the simplest and most unassuming manner, directions for using
them. Suppose, then, that our posterity, having been deprived by
the prudential care of the old fathers of the then established church,
of the means of detecting the fallacy which we possess; suppose
that they should believe all this, and devoutly praise God every day
for confirming the doctrines of his servants Lee and Whitaker,
with signs following--how should we pity their delusion, and.
what should we think of the unlucky authors of it.
From all this, I think my reader must be sensible how extremely
fallacious are all proofs of doctrines, pretended to be from God,
derived from Miracles said to have been wrought in proof of their
Divine authority.
Miracles are related to have been performed in support of all
religions without exception; even the followers of Mahomet,
though he did not claim the power of working miracles, have said
that he did. And they will tell you, that in proof of his mission, he,
in the presence of hundreds, divided the moon with his finger, and
put half of it in his pocket!*
Speaking of the gift of healing diseases, which the Primitive
Christians claimed. Dr. Middleton, in his Free Inquiry, observes--
But be that as it will the pretence of curing diseases, by a
miraculous power, was so suc-cessfully maintained in the heathen
world by fraud, and craft, that when it came to be challenged by
the Christians, it was not capable of exciting any attention to it
among those who themselves pretended to the same power; which,
although the certain effect of imposture, was yet managed with so
much art, that the Christians could neither deny nor detect it; but
insisted always that it was performed by demons, or evil spirits,
deluding mankind to their ruin; and from the supposed reality of
the fact, they inferred the reasonableness of believing what was
more credibly affirmed by the Christians, to be performed by the
power of the true God. We do not deny says Athenagoras, that,
in different places, cities, and countries, there are some
extraordinary works performed in the name of idols, from which
some have received benefit, others harm. And then he goes on to
prove that they were not performed by God, but by demons.
Doctor Middleton then proceeds, (p. 77.) whatever proof, then,
the primitive Church had among themselves, yet it could have but
little effect towards making proselytes among those who pretended
to the same gift; possessed more largely, and exerted more openly,
than in the private assemblies of the Christians. For in the Temple
of Esculapius, all kinds of diseases were believed to be publicly
cured by the pretended help of that deity: in proof of which, there
were erected in each temple columns, or tables of brass, and
marble, on which a distinct narrative of each particular cure was
inscribed. He also observes that--Pausanias writes, that in the
temple at Epidauras there were many columns anciently of this
kind, and six of them remaining in his time inscribed with the
names of men and women cured by the god, with an account of
their several cases, and the method of their cure; and that there was
an old pillar besides, which stood apart, dedicated to the memory
of Hippolytus, who had been raised from the dead! Strabo, also,
another grave writer, informs us, that these temples were
constantly filled with the sick, imploring the help of the god: and
that they had tables hanging around them, in which all the
miraculous cures were described. Dr. Middleton then proceeds
thus--There is a remarkable fragment of one of these tables still
extant, and exhibited by Gruter, in his collection, as it was found in
the ruins of Esculapius Temple, in the island of the Tyber, at
Rome, which gives an account of two blind men restored to sight,
by Esculapius, in the open view, and with loud declamations of the
people, acknowledging the manifest power of the god!! Upon
which he remarks, that the learned Montfaucon makes this
reflection, that in this, are seen either the wiles of the Devil, or
the tricks of Pagan priests, suborning men to counterfeit diseases,
and miraculous cures. He then proceeds, (p.79)--Now, though
nothing can support the belief, or credit of miracles more
authentically than public monuments erected in proof, and memory
of them at the time they were performed, yet, in defiance of that
authority, it is certain all these Heathen miracles were pure
forgeries, contrived to delude the multitude; and, in truth, this
particular claim of curing diseases miraculously, affords great
room for such a delusion, and a wide field for the exercise of
craft.
I need not observe, that by far the greater part of the miracles
recorded in the New Testament, are casting out devils, and healing
diseases, powers claimed by the heathens as well as these
Christians: and these miracles, (undoubtedly false) are as well, if
not far better authenticated than those of the New Testament: for
books may be forged, but public monuments of brass and marble
are not so capable of being so: and these are always con-sidered
as better evidence for facts than books. What then will the
Christian say to this? for since these miracles, recorded on brass
and marble, inscribed with the narratives of them almost
immediately after the occurrence of them, are unquestionably Lies;
what can he pretend to say of those recorded in books certainly
written many years after the events they record, and, as will be
proved hereafter, more than suspected to be apocryphal?
And what would become of truth? and who would be able to
distinguish truth from falsehood, in matters of religion, if attested
miracles, such as these, are sufficient to establish the divine
authority of doctrines said to be confirmed by them? Miracles are
as numerous, and better authenticated on the part of Jupiter,
Apollo, and Esculapius, than on the part of Christianity. They are
strong on the part of Popery against Protestantism: for the Roman
Catholic Churches in Europe are full of monumental records of
miracles wrought by the Virgin Mary and the Saints, in favour of
their worshippers. Nay, there never were miracles better proved, as
far as human testimony could prove them, than the famous miracle
mentioned by Gibbon in his History of the Roman Empire, where
he relates the story of the Arian Vandals cutting out the tongues of
a great number of orthodox Athanasians, who, strange to tell,
preached as much to the purpose, in favour of the Trinity, without
their tongues, as they did with them! Never was there a miracle
better authenticated by testimony than this. It is mentioned
by all the Christian writers of that age. It is mentioned
by two contemporary Roman historians, one of whom lived in
Constantinople, and who says he looked into the mouths of some
of these confessors, who had in fact their tongues cut out entirely
by the roots; and it is recorded in the archives of the Eastern
Empire.
Is not this testimony enough; and yet, is it sufficient to prove the
doctrine of the Trinity? Is it adequate to prove, that the ancient of
days became a little child; was born of a woman, suckled,
*******, &c., &c.; and that He who liveth for ever and ever,
was whipped, was hanged, and died upon the cross, and was buried?
Can this miracle, well attested as it is, prove for truths, such
strange, such shocking things as these?
The miracles of the Abbe Paris, too, are proved to be true, as far as
testimony can prove any thing of the kind. For they happened
within a hundred years, were seen by many, and were sworn to
before the magistrates; by some of the most respectable inhabitants
of the city of Paris. How can men, who pretend to believe the
miracles of the New Testament upon such meagre evidence as they
have in their favour, consistently reject the miracles of the Abbe
Paris? attested by evidence recent, respectable, and so strong, that
to this day, the juggle, and the means by which so many
respectable people were imposed upon, have never yet been
thoroughly developed, and explained.