Tertullian and Origen, (from A. D. 130-230) describe the Christian doctrine, as "filling the

menace of capital punishment. In case of obstinate perseverance, I ordered them to be executed. For of this I had no doubt, whatever was the nature of their religion, that a sullen and obstinate inflexibility called for the vengeance of the magistrate. Some were infected with the same madness, whom, on account of their privilege of citizenship, I reserved to be sent to Rome to be referred to your tribunal. In the course of this business, informations pouring in, as is usual when they are encouraged, more cases occurred. An anonymous libel was exhibited, with a catalogue of names of persons, who yet declared, that they were not Christians then, or ever had been; and they repeated after me an invocation of the gods and of your image, which, for this purpose I had ordered to be brought with the images of the deities: They performed sacred rites with wine and frankincense, and execrated Christ,-none of which things I am told a real Christian can ever be compelled to do. On this account I dismissed them. Others, named by an informer, first affirmed, and then denied the charge of Christianity; declaring that they had been Christians, but had ceased to be so, some three years ago, others still longer, some even twenty years ago. All of them worshipped your image, and the statues of the gods, and also execrated Christ. And this was the account which they gave of the nature of the religion they once had professed, whether it deserves the name of crime or error, namely that they were accustomed on a stated day to meet before daylight, and to repeat among themselves an hymn to Christ as to a god, and to bind themselves by an oath, with an obligation of not committing any wickedness; but, on the contrary, of abstaining from thefts,

cities, islands, towns, boroughs, the camp, the senate and the forum."-They state, that there

robberies, and adulteries;-also, of not violating their promise, or denying a pledge;—after which it was their custom to separate, and meet again at a promiscuous harmless meal, from which last practice they however desisted, after the publication of my edict, in which, agreeably to your orders, I forbad any societies of that sort. On which account, I judged it the more necessary, to enquire, BY TORTURE, from two females, who were said to be deaconnesses, what is the real truth. But nothing could I collect, except a depraved and excessive superstition. Deferring therefore any farther investigation, I determined to consult you. For the number of culprits is so great, as to call for serious consultation. Many persons are informed against of every age, and of both sexes; and more still will be in the same situation. The contagion of the superstition hath spread not only through cities, but even villages and the country. Not that I think it impossible to check and to correct it. The success of my endeavours hitherto forbids such desponding thoughts: for the temples, once almost desolate, begin to be frequented, and the sacred solemnities, which had long been intermitted, are now attended afresh; and the sacrificial victims are now sold everywhere, which once could scarce find a purchaser. Whence I conclude, that many might be reclaimed, were the hope of impunity, on repentance, absolutely confirmed."

Trajan to Pliny.

"You have done perfectly right, my dear Pliny, in the enquiry which you have made concerning Christians. For truly no one general rule can be laid down, which will apply itself to all cases. These people must not be sought after :—

was not "a nation, whether Greek or barbarian, or of any other name, even of those who wander in tribes, or live in tents, where the religion was not triumphant"-they state that "the Moors and Gætulians of Africa, the people on the coasts of Spain, several nations of France, the parts of Britain which had been inaccessible to the Romans, the Sarmatians, Dacians, Germans, and Scythians," abounded with Christians. Between seventy and eighty years after Origen, the Roman empire became Christian, under Constantine the Great (A.D. 312,) and in twenty years more, Heathenism was only like a relict. Let the testimony of Jerome, borne about ten years after this last date, close this account: "Until the resurrection of Christ, in Judah only was God known, and his name was great in Israel. The men of all the earth, from India to Britain, and from the cold regions of the north to the warm climates of the Atlantic Ocean, with the numberless people dwell

If they are brought before you and convicted; let them be capitally punished, yet with this restriction, that if any renounce Christianity, and evidence his sincerity by supplicating our gods, however suspected he may be for the past, he shall obtain pardon for the future, on his repentance. But anonymous libels in no case ought to be attended to; for the precedent would be of the worst sort, and perfectly incongruous to the maxims of my government."

ing in that large tract, were no better than beasts, being ignorant of their Creator. But now, the passion and resurrection of Christ are celebrated in the discourses of all nations. I need not mention Jews, Greeks, and Latins. The Indians, Persians, Goths, and Egyptians, philosophise and firmly believe the immortality of the soul, and future recompenses; which before, the greatest philosophers had denied or doubted of. The fierceness of Thracians and Scythians is now softened by the gentle sound of the gospel; and every where Christ is all in all."5

The question then is whether this success does not form a triumphant argument in favour of the truth of the religion? Can it be accounted for on any other hypothesis?

3. For observe the nature of the doctrine thus propagated. It was no speculative theory, cradled in the retreats of philosophical enquiry. It was a practical and holy doctrine, demanding an entire change of heart and conduct, enforcing a pure and virtuous life, inculcating many awful and mysterious truths, and allowing of no compromise with idolatry or superstition. It taught the unity and perfection of God, the fall and alienation of man by sin, the

♦ A. D. 342.

5 Larduer V. 396.

condemnation and ruin in which he lay, the incarnation and sacrifice of Christ, the renewing influences of the Holy Spirit, the duties of prayer, faith, humility, spirituality of mind, mortification of the principles of evil in the heart, and universal purity, justice, and benevolence to our fellow-creatures. In short, it was diametrically opposed to all the theories of the philosophers, and all the passions and habits of the common people amongst the heathen; and to the pride, the fond notions of a temporal kingdom, the reliance on birth and external religious privilege, and the corruption of manners, amongst the Jews. Neither the Heathens nor Jews could understand, without a serious enquiry, the very terms chiefly used in the Christian doctrine, such as faith, righteousness, grace, salvation, the flesh, contrition, humility;" whilst the things themselves were in contradiction to their whole intellectual associations and moral habits. Christianity was a new and spiritual religion, in a corrupt and idolatrous world. It is not the propagation of a religion merely that we have to consider, but the propagation of such a religion with such rapidity, and to such an extent as Christianity, which marks the immediate finger of God.

6 Sumner's Reception of Christianity.