away the foundation of the existing Establishment. (2) The Christians did not, like the ancient Philosophers, propound doubts concerning the popular creed, and avow their disbelief of it, in books or schools: they went about to collect proselytes among the common people; to form societies; and to draw followers away from the public worship of the temple. (3) By this conduct they would incur danger not only from public acts and resolutions of the State, but from private enmity, from sudden bursts of popular fury, from the rashness or negligence of magistrates, from the instigation of interested adversaries, and generally from the variety and warmth of opinion excited by their novel undertaking.

Q. Why is it not probable that the first teachers of Christianity would find a protection in that general disbelief of the popular theology which then prevailed?

A. Because it is true that unbelievers are usually tolerant; or that they are disposed to endanger the present state of things, by suffering a religion of which they believe nothing, to be disturbed by another of which they believe as little; as we may learn from the examples of those mild and virtuous men Pliny and Trajan. The ancient heathens considered religion as incorporated with the State, under the protection of the magistrate who executed many of its offices; they would resent therefore every affront put upon the established worship, as a direct opposition to the authority of government. Moreover the ancient religion was

rooted in the affections of its votaries, in as much as men have a natural love for antiquity, especially in religious matters. It was also a splendid and sumptuous worship, abounding in festivals and shews, and the people were taught to believe that the prosperity of their country depended upon the due celebration of its rites.

Q. Lastly-How does the nature of the case afford a strong proof that the original teachers of Christianity, in consequence of their new profession, entered upon a new and singular course of life?

A. We may presume, that to the institution which they preached to others, they conformed in their own persons; because this is what every teacher of a new religion does and must do, to obtain proselytes or hearers. The change which this would produce was very considerable: we do not easily estimate it, because being habituated to the institution from our infancy, it is what we neither experience nor observe. After men became Christians, much of their time was spent in prayer, in religious meetings, in celebrating the eucharist, in conferences, in exhortations, in preaching, in affectionate intercourse with one another, and in correspondence with other societies. To produce this at Corinth, at Ephesus, at Antioch, or even at Jerusalem, what a revolution there must have been of opinions and prejudices?

And though the lives of these men might not have been as perfect as their lessons; yet the ob

servable part of their behaviour must have agreed in a great measure with the duties which they taught. Now men are brought almost to any thing sooner than to change their habit of life, especially when the change is inconvenient, or made against natural inclination, or with the loss of accustomed indulgences.

Q. Left then to ourselves, with no more knowledge than that of the existence of the Religion, of its general story, and of its success without any act of power or authority, to what conclusion are we led by the very nature and exigency of the case?

A. That the Author of the religion during his life, and his disciples after his death, exerted themselves in spreading and publishing it; that, in the prosecution of this purpose, they underwent the labours and troubles which we observe the propagators of new sects to undergo; that the attempt must necessarily have been highly dangerous; that from the hand of government, as well as the sudden fury and license of the people, they would often experience injurious and cruel treatment; that, at any rate, they must have always had so much to fear for their safety, as to have passed their lives in constant peril and anxiety; and, lastly, that their mode of life and conduct, visibly at least, corresponded with the institution which they delivered, and, so far, was new, and required continual self-denial,

CHAP. II.

EVIDENCE OF THE SUFFERINGS OF THE FIRST PROPAGATORS OF CHRISTIANITY, FROM PRO

FANE TESTIMONY.

Q. After a consideration of what was likely to happen, what are we next to enquire?

A. How the transaction is represented in the several accounts that have come down to us.

Q. Why is the testimony of heathen writers very valuable?

A. Because, so far as it goes, it is the concession of adversaries; and the source from which it is drawn is unsuspected.

Q. What well-known quotation deserves particular attention in this case?

A. That from Tacitus, written about 70 years after Christ's death, which relates to acts that took place about 30 years after that event. Speaking of the fire which happened at Rome in the reign of Nero he says: "But neither these exertions, nor his largesses to the people, nor his offerings to the gods, did away the infamous imputation under which Nero lay, of having ordered the city to be set on fire. To put an end, therefore to this.report, he laid the guilt, and inflicted the most cruel punishments, upon a set of people who were held in abhorrence for their crimes, and

called by the vulgar, Christians. The founder of The founder of that name was Christ, who suffered death in the reign of Tiberius, under his procurator Pontius Pilate. This pernicious superstition, thus checked for a while, broke out again; and spread not only over Judea, where the evil originated, but through Rome also, whither every thing bad upon earth finds its way, and is practised &c."

Q. In support then of our proposition what does this passage prove?

A. It proves three things: 1st, That the Founder of the institution was put to death: 2ndly, That in the same country in which he was put to death, the religion, after a short check, broke out again and spread: 3rdly, That it so spread, as that, within 34 years from the Author's death; a very great number of Christians (ingens eorum multitudo) was found at Rome. From which fact it may fairly be inferred; first, that the original teachers and missionaries of the institution could not have been idle; secondly, that when its Author was put to death as a malefactor, the endeavours of his followers could not but be attended with danger.

Q. What does Suetonius, a contemporary of Tacitus, say of the Christians?

A. "Affecti suppliciis Christiani, genus hominum superstitionis novæ at maleficæ."* The Christians, a set of men of new and mischievous or (magical) superstition, were punished. And

*Nero, c. 16.