allies; the diviners, augurs, and managers of oracles, with all the attendants and assistants belonging to the temples of a countless variety of idols; the trades whose craft was sustained by the patronage of image-worship, such as statuaries, shrine-mongers, sacrifice-sellers, incense-merchants; consider the great festivals and games by which heathenism flattered the dispositions of the people, and enlisted all classes and all countries in its support-the Circensian and other grand exhibitions among the Romans; the Pythian, Nemean, Isthmian, and Olympic games, celebrated with great pomp and splendour in almost every Grecian city of Europe and Asia —the pride of the people, the delight of all the lovers of pleasure or of fame, intimately associated with, and specially patronised by the religion of idols; and therefore directly attacked by all the efforts of christianity. Then say, what must have been the immense force in which the several priesthoods of all heathen nations were capable of uniting among themselves, and with the priests of the Jews, in the common cause of crushing a religion by whose doctrines none of them could be tolerated. That with all their various contingents, they did unite, consenting in this one object, if in little else, of smothering christianity in her cradle, or of drowning her in the blood of her disciples, all history assures us. How she survived their efforts; how the fishermen of Galilee could have overcome their whole array without the help of God, is a problem which infidelity only shows its own weakness by attempting to solve.

4th. But the authority of the magistrate was united with the influence of heathen and Jewish priesthoods in zealous hostility to the gospel. In all countries, the support of the religion of the state was the duty of the magistrate. Toleration, among the most civilized heathens, much as it has been eulogized by infidels, allowed of no religion that would not permit entire communion, on the part of its followers, in the worship appointed by the state. On this condition it

countenanced the utmost latitude of belief and practice.* But to refuse conformity with the national rites, and worship to the national gods, was an offence unpardonable, not only to the gods, but to the civil authority. This it was that excited so much wonder among the Gentiles, and nerved the secular arm with such deadly offence against the disciples of Christ. "Keep yourselves from idols" was a precept that met the pagan Greek and Roman whenever he beheld a Christian. "What can be the reason (said a Roman prefect to an Alexandrian bishop) why you may not still adore that God of yours, supposing him to be a God, in conjunction with our Gods?" "We worship no other God," was the Christian's answer;† a declaration which, from the sword of a heathen magistrate, could have no forbearance, and being every where received as a characteristic principle of the gospel, called out the whole power of the civil governments of the Gentiles to unite with their priesthoods in its destruction.

5th. To these associated powers, were added the prejudices and passions of all the people. These, among the Gentiles, were powerful, not only in favour of their own idolatries, but especially in aversion to a religion originating among Jews; still more to a religion advocated by Jews who were despised and persecuted by their own despised countrymen; and yet a great deal more to a religion so spiritual and holy, so utterly at war with vice and idolatry, as that of the gospel.

See, in the Epistle to the Romans, a picture from the pencil of a master, of the fierce passions, the vicious debasements, which universally characterized the Gentile nations in the days of St. Paul. "Filled with all unrighteousness, fornica

"The Athenian notion of toleration is well described by Socrates, and much resembles the opinion on that subject that many entertain, even in our own times. 'It appears to me, says Socrates, that the Athenians do not greatly care what sentiments a man holds, provided he keeps them to himself; but if he attempts to instruct others, then they are indignant.'

tion, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventers of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful: Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them."* This description is borne out, to the letter, by the testimonies of heathen writers. Paul has furnished a picture of the morals of his own nation corresponding with it in all essential features. What, then, could the gospel, with all its holy duties and spiritual doctrines, encounter in such a world, but a most violent opposition from the whole mass of the people? 6th. But the wisdom and pride of the heathen philophers were by no means the least formidable enemies with which the gospel had to contend. Their sects, though numerous and exceedingly various, were all agreed in proudly trusting in themselves that they were wise, and despising others. Their published opinions; their private speculations; their personal immorality; made iem irreconcilable adversaries of christianity. It went up into their schools, and called their wisdom foolishness, and rebuked their self-conceit. It "came not with excellency of speech," or "the enticing words of man's wisdom," "doting (as they did) about questions and strifes of words;" but knowing nothing among men save Jesus Christ and him crucified, it just bade them repent, be converted, become as little children, and believe in a crucified Saviour for peace with God. This was, indeed, "to the Greck foolishness." "What will this babbler say?" "He seemeth to be a setter forth of strange gods," were the taunting words of certain of the Epicureans and Stoics when they encountered St. Paul. Mockery was the natural expression of their minds "when they heard of the resurrection of the

* Rom. i. 29-32.

*

dead." The apostles, therefore, in attempting to propagate the gospel among the Gentiles, were opposed by all the wit, and learning, and sophistry; all the pride and jealousy, and malice, of every sect of philosophers. And how formidable was this hostility, is obvious, from the great credit, superior even to that of the priests, among the higher classes of society, which those sects had obtained. "Whoever pretended to learning or virtue was their disciple; the greatest magistrates, generals, kings, ranged themselves under their discipline, were trained up in their schools, and professed the opinions they taught."+

7th. In connexion with these powerful adversaries, consider the character of the age in which the apostles undertook the propagation of christianity. It was distinguished as one of profound peace among the nations, when the minds of men were peculiarly capable of deliberately investigating the claims of the gospel; it was the Augustan age, when philosophy thronged the cities with her disciples, and every description of polite literature was in the highest cultivation. Its peculiar feature was directly the reverse of credulity. No age of the world, before or since, was so extensively characterized by scepticism. While the great mass of the plebeians were superstitiously given to idolatry, the patricians were no less corrupted with opinions which went to the denial of all religion. Among the various schools which then divided the learned of the Roman empire; those which declared openly against the most fundamental truths of religion were much the most numerous. Of this description were the Epicureans and Academics; the former maintaining that the soul was mortal, and that, if gods there were, they took no care of human affairs; the latter, that to arrive at truth was impossible; that, "whether the gods existed or not; whether the soul was mortal or immortal; virtue preferable to vice,

*Acts, xvii. 18-32. + Lyttletons's Conversion of St. Paul.

Cicero complains that of all sects of philosophers, this made the most remarkable progress and gained the most adherents. De Finibus.

or vice to virtue," could not be ascertained. These two sects, the one atheist, the other too sceptical even to believe in atheism, were the most numerous of all others in the age of the apostles, and were particularly encouraged by the liberality of the rich and the protection of the powerful.* From this prevalence of philosophy "falsely so called," the age was distinguished for curious and bold inquiry; the learned every where, like those of Athens, spending their time in little else but either to tell or to hear some new thing. It was, also, for the same reason, an age of special contempt for whatever claimed to be received as supernatural. While every city, through the influence of the priests and magistrates, was wholly given to idolatry, so far as the multitude and the external aspect of all classes were concerned; yet, in the inner schools of philosophy and the private opinions of the educated, it was almost entirely pervaded with scepticism. Add to this, its necessary companion, the universal prevalence of unprecedented luxury and dissoluteness of living; and you will have a true outline of the character of the age in which the apostles, by "the foolishness of preaching," knowing "nothing among men save Jesus Christ and him crucified," were to "destroy the wisdom of the wise," and convert whole nations to christianity.

Most evidently, was the age peculiarly and entirely unpropitious. Nothing, on human calculation, could have been more certain of utter rejection and contempt, at such a time, than the simplicity, spirituality, and holiness of the gospel; especially its two cardinal points, humble repentance and submissive faith.

8th. Consider, next, to whom the propagation of the gospel was committed. Who were they that received the commission, "Go preach the gospel to every creature,” and "make disciples of all nations ?" Men, adapted to such a mighty work in no single qualification, except to show, in their weakness, that their success was altogether of God! * Mosheim's Hist., part I. § xxi. + Acts, xvii.