a period with which we have abundant materials for becoming well acquainted. It will therefore be important to contrast Christianity with the state of the world at the time at which it was introduced.

But it may be asked,- How do we know that Christianity arose at a certain definite time ?-How can we tell that it did not gradually grow out of forms of religion that previously existed? The answer is, that while the New Testament exactly specifies the time at which our Lord was born, and at which he began his public ministry; there are many books still extant, written both before and after the time specified; and that, in none of the books written previously to the time specified, is Christ or Christianity mentioned as being then in existence, whereas in almost all books that were written after the specified time, Christianity is either expressly mentioned, or so alluded to as to prove that it was then known.

Now we know, from the books still extant that were written about the time at which Christianity arose, that the whole western part of the world, from the River Euphrates to the Atlantic Ocean, and from the Baltic Sea on the north to the great desert of Africa (called the Sahara) on the south, including Egypt, was under the dominion of the Romans. We know further, that the Romans, although they had made great progress in many of the arts of civilised life, were sunk in the grossest immorality; that falsehood, treachery, bloodshed, covetousness, rapacity, such as has scarcely ever been exhibited among any other people, the most scandalous profligacy, both among men and women, were universally prevalent. One example may, perhaps, be

sufficient to shew what the state of morals was at Rome at this time. Public shows were frequently provided for the people, and at these, men were employed to fight with one another with naked weapons for the amusement of the spectators. Among these spectators there were frequently women and children, and at such exhibitions it was not unusual that several persons should be butchered before the faces of the people. Nay, to such a pitch of depravity had they arrived, that if any of the gladiators (for that was the name given to the men employed to fight) was beaten, and the spectators were not well pleased with his mode of fighting, they would, by holding up their thun bs, encourage his adversary to put him to death in cold blood, which was frequently done.

This exhibits the state of morals in the Roman empire, generally, at the time when Christianity began to take root in it.

The only nation that had in it the most striking peculiarities, either in religion or morals, was the Jewish nation. They had the knowledge of the true God, and they had a higher standard of morals than the other nations, derived from the Old Testament; yet, from similar sources of information to those which we possess with respect to the Roman empire generally, we learn that they too had fallen into a state of frightful corruption. That the account of their condition given in the New Testament does not exaggerate their wickedness, but rather throws a veil over the worst features of it, we know from a book still extant, written by a Jew called Josephus; for any one who reads that book will receive a much worse impression of the moral state of the Jews than he does from the New Testament.

Such, then, was the state of the whole world when Christianity arose, and just in proportion as Christianity was diffused a renovation of morals became apparent; sentiments favorable to temperance, and justice, and humanity began to spread; the gladiatory shows fell into disrepute, gross and abominable crimes were stamped with public reprobation, and became confined to the scandalously wicked. The breaking in of the innumerable hordes of heathen barbarians into the empire, and the conflicts that ensued, interrupted for a time the progress of amendment; but many of these being persuaded to embrace Christianity, a vast change for the better on the state of society became apparent, when nations in their new form began to assume a more settled state. Doubtless there was still much vice, because Christianity was but imperfectly known, and but partially obeyed; yet there was not that universal corruption which existed in the Roman empire when Christianity first appeared in it. Even war itself, which had been carried on with the most savage barbarity by the heathen invaders of the empire, was considerably mitigated; and, as has been already observed, orders of knighthood were established for the protection of the weak and the helpless. Now, the very idea of men risking their lives for such a purpose, indicates the introduction of a higher standard of morals, and a better state of feeling.

In short, whatever is better in the moral condition of this country at the present moment than in the condition of society under the ancient Roman empire, is to be ascribed wholly to the progress of Christianity. Wherever Christianity has been renounced, or its doc

trines and precepts become little known, as in France at the time of the revolution towards the end of the last century, crimes of fearful magnitude have begun to shew themselves. Wherever it has been propagated diligently, and received with faith, such crimes have become fewer, or have ceased altogether.

The general History of the World, therefore, since the introduction of Christianity till the present day, is a series of proofs that it was sent to men by Him who made them, to heal their moral diseases, and turn them from darkness to light. No other part of the world has undergone any such reformation of morals. The present heathen countries, such as Hindostan and the countries to the eastward of it, are in a state of as great moral depravity at the present moment as they ever were clearly proving that whatever there is in Christian countries superior to the morals of heathen countries, it is derived entirely from the influence of Christianity.

LESSON IV.

OBSTACLES TO THE SPREAD OF CHRISTIANITY.

BUT there is another argument to be derived from the fact that Christianity arose at a certain well known time among the Jews, and spread itself gradually over the Roman empire. It proves that those who propa

gated it must have been able to produce strong evidence of the truth of it. No people will give up the religion of their forefathers and receive a new religion without what appears to them to be strong reasons. It is true that there are instances of a people gradually changing one form of Paganism for another. But in such cases the change has been more in name than reality. The principles were the same, the practice, except in forms of worship, the same, for all of those forms of Paganism have equally left their votaries in possession of their sinful indulgences. But Christianity, as we know, strikes at the very root of Paganism in every form, works a total revolution in the minds of men, and requires an entire change in their conduct; and we say that no people will submit to such a change without evidence.

Let us briefly consider a few of the obstacles to the introduction of Christianity into the Roman empire, and we shall see that its success proves that it must have been accompanied with the most convincing evidence.

In the first place, it was absolutely required of all who became Christians that they should believe the most extraordinary wonders. To confine ourselves to one, no person could be a Christian without believing that the Lord Jesus Christ had been actually crucified, dead and buried, and that on the third day afterwards he had risen from the dead. Now, let any one consider what difficulty there would be in persuading the people of England and Ireland, to believe that a person who had been publicly executed as a criminal had actually risen from the dead, and you will understand what