stle of Peter addresses the Christians dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. We are next to consider how far these accounts are confirmed by other evidence.

In the passage of Tacitus, quoted already, (see page 13.) mention is made of a great many Christians,' who were apprehended on the charge of setting fire to Rome, during Nero's reign; and with regard to the temporary check, which Tacitus says Christianity received, it is probable that he alludes to the persecution which followed the death of St. Stephen, as related in Acts viii. 1.

Next in order of time, and perhaps superior in importance, is the testimony of Pliny the younger; who, when governor of Pontus and Bithynia, wrote, not quite 80 years after Christ's ascension, his letter to Trajan, noticed above (see page 14.); whence it appears, that such had been the exertions of the Christians in propagating their religion, that the temples had been forsaken, the sacred rites neglected, and victims for the altars had become no longer saleable. The number, therefore, of the Christians must have been considerable to effect such a change; and, what is very remarkable, some of those who were put on their trial, said they had been Christians for 20 years preceding. Besides, by using the word Christians,' it is plain that Pliny spoke of a sect well known to the Roman emperor, or else he would have described the persons as a sect called Christians. Now, as Bithynia and Pontus were at a great distance from Judea, the new religion must have been propagated with great industry and success, to be able not only to reach those parts of the empire, but even to be found in cities, villages, and the open country, and to effect a change in the religion of the state. Until, then, some reason be assigned, why the Christians should be more numerous in Pontus and Bithynia than elsewhere, we may fairly consider Pliny's letter as evidence in confirmation of

6

the accounts given by Christian writers, of that and succeeding ages, of the general state of Christianity. Justin Martyr, who wrote about 30 years after Pliny, says, There is no nation, Greek or barbarian, or even of those who wander in tribes, and live in tents, amongst whom prayers and thanksgivings are not offered to the Father and Creator of the Universe by the name of the crucified Jesus.'1 Tertullian, who comes 50 years after Justin, thus appeals to the Roman governors: We were but of yesterday, and we have filled your cities, islands, towns, and boroughs, the camp, the senate, and the forum.' I allow that these expressions are declamatory: but even declamation has its bounds; and this public boasting on a subject known to every reader, would have been useless, unless it had been notorious that great multitudes of Christians were to be found in most parts of the Roman empire.

In another passage Tertullian thus speaks of the number of Christians in the several countries where the new faith prevailed :— Although our multitude is so great, that in almost every city we form the greater part, we pass our time modestly and in silence.' Clemens Alexandrinus, who preceded Tertullian a few years, compares the success of Christianity, and that of the most celebrated philosophical institutions. Origen, who follows Tertullian at the distance of only 30 years, delivers nearly the same account.

It is well known, that within 80 years after this, the Roman empire became Christian under Constantine: and it is probable, that Constantine declared himself on the side of the Christians, because they were the powerful party; for Arnobius, who wrote immediately before Constantine's accession, speaks of the diffusion of Christ's doctrine throughout all countries; of men of the greatest genius having come over to the

1 Dial. cum Tryph. 3 Ad Scap. c. 111.

2 Tertull. Apol. c. 37.

4 Clem. Al. Strom. lib. vi. ad fin.

institution, in the face of threats and tortures.1

And 20 years after Constantine's possession of the empire, Julius Firmicus Maternus calls on the emperors Constantius and Constans to extirpate the relics of the ancient religion. Fifty years afterward, Jerom represents the decline of Paganism in language, which conveys the same idea of its approaching extinction.3 But though he indulges in a triumph, natural to a zealous friend of the cause, he testifies plainly to the consent with which he saw the religion received. But now,' says he, the passion and resurrection of Christ are celebrated in the discourses and writings of all nations, who firmly believe the immortality of the soul, and future recompenses, which the greatest philosophers had before denied, or doubted or perplexed with their disputes. The fierceness of Thracians and Scythians is now softened by the gentle sound of the Gospel; and every where Christ is all in all.'4 Were, therefore, the motives of Constantine's conversion ever so problematical, the easy establishment of Christianity, and the ruin of heathenism, under him and his immediate successors, is of itself a proof of the progress which Christianity had made in the preceding period.

It may help to convey to us some notion of the progress of Christianity, or rather of the character and quality of the learning and labors of many early Christians, to notice the number of Christian writers who florished in these ages. St. Jerom's catalogue contains 66 writers within the first three centuries, and the first six years of the fourth; and 54 between that time and his own, viz. A.D. 392. and he introduces his catalogue with the following just remonstrance: Let those who say the church has had no philoso

1 Arnob. in Gentes, 1. i. p. 9. 24. 27. 42. 44. edit. Lug. Bat. 1650. 2 It will not be thought that we quote this writer in order to recommend his temper or his judgment, but to show the comparative state of Christianity and of heathenism at this period. 4 Jer. ep. 8. ad Heliod.

3 Jer ad Lect. ep. 5. 7.

1

phers, nor eloquent and learned men, observe who and what they were who founded, established, and adorned it.' Of these writers, several, as Justin, Irenæus, Clement of Alexandria, Tertullian, Origen, Bardesanes, Hippolytus, Eusebius, were voluminous writers. Christian writers abounded particularly about the year 178. Alexander, bishop of Jerusalem, founded a library in that city, A. D. 212. Pamphilus, the friend of Origen, founded a library at Cesarea, A. D. 294. Public defences were also set forth, by various advocates, in the course of the first three centuries. Within 100 years after Christ's ascension, Quadratus and Aristides, whose works, except some fragments of the first, are lost, and, about 20 years afterward, Justin Martyr, whose works remain, presented apologies for the Christian religion to the Roman emperors; Quadratus and Aristides to Adrian, Justin to Antoninus Pius, and a second one to Marcus Antoninus. Melito, bishop of Sardis, and Apollinaris, bishop of Hierapolis, and Miltiades, did the same to Marcus Antoninus, 20 years afterward :2 and 10 years after, Apollonius, who suffered martyrdom under Commodus, composed an apology for his faith, which he read in the senate, and which was afterwards published.3 Fourteen years after, Tertullian addressed his apology, which now remains, to the Roman governors of provinces; and, about the same time, Minucius Felix composed a defence of the Christian religion, still extant; and, shortly after the conclusion of this century, copious defences of Christianity were published by Arnobius and Lactantius.

SECTION II.

Reflections on the preceding Account.

In viewing the progress of Christianity, our atten

1 Jer. Prol. in Lib. de Scr. Eccl.

2 Euseb. Hist. lib. iv. c. 26. See also Lardner, vol. ii. 3 Lardner, vol. ii, p. 687.

p. 666.

tion is due, 1. to the number of converts at Jerusalem, immediately after its Founder's death; because this success was at the time, and on the spot, when and where the chief part of the history had been transacted; 2. to the early establishment of numerous Christian societies in Judea and Galilee, the scene of Christ's miracles and ministry, and where the memory of the events, and the knowlege of the facts, must have yet been fresh and certain; 3. to the success the apostles and their companions met with, at the several places to which they came, in consequence of the credit given to witnesses appealing to what themselves had seen and heard; and which effect of their preaching strongly confirms the truth of what our history positively and circumstantially relates, that they were able to exhibit supernatural attestations of their mission. Lastly, to the subsequent spread of the religion, of which we receive successive intimations, and satisfactory, though general and occasional accounts, until its full and final establishment.

6

In all these stages, the history is without a parallel. We have not now been tracing the progress, and describing the prevalency, of an opinion, founded on physical facts or metaphysical reasoning, but of a system, the very basis of which was a supernatural character ascribed to a particular person; and of a doctrine, whose truth depends entirely on the truth of a miracle then recently done. To establish a new religion,' says Jortin, even amongst a few people, is a thing exceedingly difficult. To reform some corruptions which may have spread in a religion, is not perhaps so hard, when the principal part of that religion is preserved entire; and yet this often cannot be accomplished without an extraordinary concurrence of circumstances. But to introduce a new way of thinking and acting, and to persuade many nations to quit the religion of their ancestors, and to make them forsake the deities which they had been accustomed to worship; this is a work of the greatest difficulty; for the