crucifixion, and some of the circumstances of it, adds: “ And a that these things were so done you may know from the 'Acts made in the time of Pontius Pilate.' b Afterwards, in the same Apology, having mentioned some of our Lord's miracles, such as healing diseases and raising the dead, he adds: And that these things were done by 'him you may know from the Acts made in the time of Pon'tius Pilate.' Tertullian, in his Apology, about the year 200, having spoken of our Saviour's crucifixion and resurrection, and his appearances to the disciples, and his ascension to heaven in the sight of the same disciples, who were ordained by him to preach the gospel over the world, goes on: 'Of all these things, relating to Christ, Pilate, in his conscience a christian, sent an account to Tiberius, then emperor.' In another chapter or section of the same Apology, nearer the beginning, he speaks to this purpose; There was an ancient decree, that no one should be received for a deity 'unless he was first approved of by the senate. Tiberius, in whose time the christian religion had its rise, having re'ceived from Palestine in Syria an account of such things as 'manifested our Saviour's divinity, proposed to the senate, and giving his own vote as first in his favour, that he should be placed among the gods. The senate refused, 'because he had himself declined that honour. Nevertheless 'the emperor persisted in his own opinion, and ordered that if any accused the christians they should be punished.' And then adds: 'Search,' says he, your own writings, and 'you will there find that Nero was the first emperor who ex 2 Και ταυτα ότι γεγονε, δυνασθε μαθειν εκ των επι Ποντιο Πιλατε γενομένων актшv. J. M. Ap. i. p. 76. C. Paris, 1636. num. 36. p. 65. Bened. 5 Ότι δε και ταύτα εποίησεν, εκ των επι Ποντιο Πιλατε γενομένων ακτών μaleiv dvvaobe. Ib. p. 84. C. Paris. num. 48. p. 72. Bened. с c Dehinc, ordinatis eis ad officium prædicandi per orbem, circumfusâ nube in cœlum est ereptus, multo melius quam apud vos asseverare de Romulis Proculi solent. Ea omnia super Christo Pilatus, et ipse jam pro suâ conscientiâ christianus, Cæsari tunc Tiberio nuntiavit. Tertull. Ap. c. 21. p. 22. C. d Ut de origine aliquid retractemus ejusmodi legum. Vetus erat decretum, ne qui deus ab imperatore consecraretur, nisi a senatu probatus. Scit M. Emilius de deo suo Alburno. Facit et hoc ad causam nostram, quod apud vos de humano arbitratu divinitas pensitatur. Nisi homini deus placuerit, deus non erit. Homo jam deo propitius esse debebit. Tiberius ergo, cujus tempore nomen christianum in seculum intravit, annuntiata sibi ex Syriâ Palæstinâ quæ illic veritatem istius divinitatis revelârant, detulit ad senatum cum prærogativâ suffragii sui. Senatus, quia non ipse probaverat, respuit. Cæsar in sententiâ mansit, comminatus periculum accusatoribus christianorum. Consulite commentarios vestros. Illic reperietis, primum Neronem in hanc sectam, tum maxime Romæ orientem, Cæsariano gladio ferocisse. Ib. cap. 5. "ercised any acts of severity toward the christians, because they were then very numerous at Rome.' It is fit we should now observe what notice Eusebius takes of these things in his Ecclesiastical History. It is to this effect. When the wonderful resurrection of our Saviour, and his ascension to heaven, were in the mouths of all men, it being an ancient custom for the governors of provinces to 'write to the emperor, and give him an account of new and remarkable occurrences, that he might not be ignorant of any thing; our Saviour's resurrection being much talked of throughout all Palestine, Pilate informed the emperor of it, as likewise of his miracles, which he had heard of; and that, being raised up after he had been put to death, he was already believed by many to be a god. And it is said that Tiberius referred the matter to the senate; but that they refused their consent, under a pretence that it had not been first approved of by them; there being an ancient law that no one should be deified among the Romans without an order of the senate; but indeed because the saving and divine doctrine of the gospel needed not to be con'firmed by human judgment and authority. However, Ti'berius persisted in his former sentiment, and allowed not any thing to be done that was prejudicial to the doctrine of Christ. These things are related by Tertullian, a man famous on other accounts, and particularly for his skill in the Roman laws. I say he speaks thus in his Apology for the christians, written by him in the Roman tongue, but • since translated into Greek. His words are these: "There was an ancient decree, that no one should be consecrated as a deity by the emperor, unless he was first approved of by the senate. Marcus Æmilius knows this by his god Alburnus. This is to our purpose, forasmuch as among you divinity is bestowed by human judgment. And if God does not please man, he shall not be God. And, according to this way of thinking, man must be propitious to God. • Tiberius, therefore, in whose time the christian name was 'first known in the world, having received an account of this doctrine out of Palestine, where it began, communi'cated that account to the senate: giving at the same 'time his own suffrage in favour of it. But the senate re'jected it, because it had not been approved by themselves. "Nevertheless the emperor persisted in his judgment, and 6 e Euseb. H. E. 1. 2. cap. 2. f f Δηλος ων εκείνοις, ὡς τῳ δογματι αρέσκεται. Η δε συγκλητος, επι ουκ αύτη δεδοκιμάκει, απωσατο. p. 41. C. 6 threatened death to such as should accuse the christians." Which,' adds Eusebius,' could be no other than a disposal ' of Divine Providence, that the doctrine of the gospel, which was then in its beginning, might be preached all over the world without molestation.' So Eusebius. I forbear as yet to take particular notice of what is said of this matter by later writers. Divers exceptions have been made by learned moderns to the original testimonies of Justin Martyr and Tertullian. Is there any likelihood,' say they, that Pilate should 'write such things to Tiberius concerning a man whom he had condemned to death? And, if he had written them, is ' it probable that Tiberius should propose to the senate to have a man put among the number of the gods upon the 'bare relation of a governor of a province? And if he had proposed it, who can make a doubt that the senate would not have immediately complied? So that, though we dare not say that this narration is absolutely false, yet it 'must be reckoned at the least doubtful.' So sayss Du Pin. These and other difficulties shall be considered. In the first place, I observe that Justin Martyr and Tertullian are early writers of good repute. That is an observation of bishoph Pearson. These testimonies are taken from the most public writings, Apologies for the christian religion, presented, or at least proposed and recommended, to the emperor and senate of Rome, or to magistrates of high authority and great distinction in the Roman empire. Secondly, It certainly was the custom of the governors of provinces to compose Acts, or memoirs, or commentaries, of the remarkable occurrences in the places where they presided. In the time of the first Roman emperors there were Acts of the Senate, Acts of the City or People of Rome, Acts of other cities, and Acts of governors of provinces. Of all these we can discern clear proofs and frequent mention in ancient writers of the best credit. i Julius Cæsar ordered that Acts of the Senate, as well as daily Acts of the People, should be published. 8 Bib. des Aut. Ec. T. i. p. 24. a. h Nihil igitur est, quod in hac historiâ refelli possit. Et, cum Tertullianus adeo gravis, adeo antiquus auctor, adeo rerum Romanarum peritus fuerit, tutius multo est istam Tiberii ad senatum de divinitate Christi relationem amplecti. Pearson. Lection. in Acta Apost. iv. sect. xv. p. 65. Inito honore, primus omnium instituit, ut tam Senatûs quam Populi diurna Acta conficerentur. Sueton. Jul. Cæs. c. 20. Augustusk forbade publishing the Acts of the Senate. 'There' was an officer, himself a senator, whose province it was to compose those Acts. m The Acts of the Senate must have been large and voluminous, containing not only the question proposed, or referred to the senate by the consul, or the emperor, but also the debates and speeches of the senators. The " Acts of the People, or City, were journals or registers of remarkable births, marriages, divorces, deaths, proceedings in courts of judicature, and other interesting affairs, and some other things below the dignity of history. To these Acts of each kind Roman authors frequently had recourse for information. There were such acts or registers at other places beside Rome, particularly at Antium. From them? Suetonius learned the day and place of the birth of Caligula, about which there were other uncertain reports. And he speaks of those Acts as public authorities, and therefore more decisive and satisfactory than some other accounts. There were also Acts of the governors of provinces, registering all remarkable transactions and occurrences. Justin Martyr and Tertullian could not be mistaken about this and the learned bishop of Cæsarea admits the truth of what they say. And in the time of the persecuting emperor Maximin, in the year of Christ 307, or thereabout, the heathen people forged Acts of Pilate, derogatory to the : k Auctor et aliarum rerum fuit; in queis ne Acta Senatûs publicarentur. Sueton. Aug. c. 36. 1 Fuit in Senatu Junius Rusticus, componendis patrum Actis delectus a Cæsare; eoque meditationes ejus introspicere creditur. Tacit. Ann. 1. 5. c. 4. in Nescio an venerint in manus vestras hæc vetera, quæ et antiquorum bibliothecis adhuc manent, et nunc maxime a Minuciano contrahuntur; ac jam undecim, ut opinor, Actorum libris, et tribus epistolarum, composita et edita sunt. Ex his intelligi potest, Cn. Pompeium et Marcum Crassum, non viribus modo et armis, sed ingenio quoque et oratione valuisse, &c. Tacit. seu quis alius, in Dialog. de Orator. c. 37. Acta Senatûs vocabant commentarios, Græce iπoμvnμara, quibus breviter inscriptum quidquid apud Patres diceretur, agereturque--Venio ad populi, &c. Lipsii Excurs. ad Taciti libr. v. Annal. cap. 4. ♫ Nerone secundum et Lucio Pisone consulibus, pauca memoriâ digna evenere; nisi cui libeat, laudandis fundamentis et trabibus quis molem amphitheatri apud Campum Martis Cæsar extruxerat, volumina implere; cum ex dignitate populi Romani repertum sit, res illustres annalibus, talia diurnis urbis actis mandare. Tacit. Ann. 1. 13. cap. 31. • Matrem Antoniam non apud auctores rerum, non diurnâ Actorum scripturâ, reperio ullo insigni officio functum. Tacit. Ann. 1. 3. c. 3. P Ubi natus sit, incertum diversitas tradentium facit,-Ego in Actis Anti invenio editum. Sueton. Cal. cap. S. Vid. et Tiber. cap. 5. Sequenda igitur est, quæ solà restat, publici instrumenti auctoritas. Id. Calig. cap. 8. VOL. VI. honour of our Saviour, which were very diligently spread abroad, to unsettle christians, or discourage them in the profession of their faith. Of this we are informed by Eusebius in his Ecclesiastical History." Thirdly, It was customary for governors of provinces to send to the emperor an account of remarkable transactions in the places where they presided. So thought the learned Eusebius, as we have seen. And Pliny's letters to Trajan, still extant, are a proof of it. Philot speaks of the Acts or Memoirs of Alexandria, sent to Caligula, which that emperor read with more eagerness and satisfaction than any thing else. u V The Acts of Pontius Pilate, and his Letter to Tiberius, which we now have, are not genuine, but manifestly spurious. Nevertheless, it must be allowed by all, that Pontius Pilate composed some memoirs concerning our Saviour, and sent them to the emperor, whether Justin Martyr and Tertullian have given a just account of them or not. W Fourthly, It is said to be very unlikely that Pilate should write such things to Tiberius, concerning a man whom he had condemned to death. To which it is easy to reply, that, if he wrote to Tiberius at all, it is very likely that he should speak favourably and honourably of our Saviour. That * Pilate past sentence of condemnation upon our Lord very unwillingly, and not without a sort of compulsion, appears from the history of the evangelists: Matt. xxvii. 11-26, 62-65; Mark xv. 1-15; Luke xxiii. 1--25; John xviii. 28-40, xix. 1-13. Pilate was hard pressed. The rulers of the Jews vehemently accused our Lord to him. They said they had found him perverting the nation, and forbidding to give tribute to Vid. H. E. 1. i. c. ix. et 1. 9. c. v. 8 Omnino igitur credendum est aliqua fuisse Pilati acta, ipsius auctoritate confecta, et ad Tiberium transmissa. Pearson. Lect. iii. in Act. Ap. sect. iv. t -τη μεν ταις ὑπομνηματικαις εφημερισιν, άς απο της Αλεξανδρειας διεπεμποντο τινες, προσεχων· ἡδισον γαρ ην αναγνωσμα τετο αυτῳ ώς τα αλλων συγγραφεων και ποιητων αηδεςατα συγκρίσει της εν τέτοις χαριτος νομίζεσθαι. K. X. Philo de Legat. ad Caium, p. 1016. A. " Vid. Fabric. Cod. Apocr. N. T. p. 298. et p. 972, &c. Imo non potuit Pilatus officii sui rationem tantopere negligere, ut tantæ rei in suâ provinciâ gestæ notitiam imperatori? non impertiretur. Pearson. ubi supr. Lect. iv. n. xiv. Vid. et Tob. Echard. c. iv.n. xi. p. 126. W ▾ Negare interim minime velim, Pilatum aliquid super tali ac tanto negotio scripsisse: at incertum esse quid ac quale id fuerit, atque ideo prudentiores, Eusebium, Hieronymum, similesque, talia cautius prodidisse. Ant. Vandale Diss. de Actis Pilati, p. 615. Amst. 1700. *-cujus et Pilatus, qui nolens compulsus est contra Dominum ferre sententiam. Hieron, adv. Jovin. 1. 2. p. 218. Tom. 4. |