properly in consequence of their belief of those

accounts.

The first of these propositions, as it forms the argument, will stand at the head of the following nine chapters.

CHAPTER I.

scenes, or the desire, which is common to all, of personal ease and freedom, but conviction.

Secondly, it is also highly probable, from the nature of the case, that the propagation of the new religion was attended with difficulty and danger. As addressed to the Jews, it was a system adverse not only to their habitual opinions, but to those opinions, upon which their hopes, their par tialities, their pride, their consolation, was founded. This people, with or without reason, had worked themselves into a persuasion, that some signal and There is satisfactory evidence that many, pro- greatly advantageous change was to be effected in fessing to be original witnesses of the Chris-the condition of their country, by the agency of a tian miracles, passed their lives in labours, dan-long-promised messenger from heaven. The ru gers, and sufferings, voluntarily undergone lers of the Jews, their leading sect, their priesthood, in attestation of the accounts which they de- had been the authors of this persuasion to the livered, and solely in consequence of their be- common people. So that it was not merely the lief of those accounts; and that they also sub-conjecture of theoretical divines, or the secret exmitted, from the same motives, to new rules of pectation of a few recluse devotees, but it was beconduct. come the popular hope and passion, and like all popular opinions, undoubting, and impatient of To support this proposition, two points are ne- contradiction. They clung to this hope under cessary to be made out: first, that the Founder of every misfortune of their country, and with more the institution, his associates and immediate fol- tenacity as their dangers or calamities increased. lowers, acted the part which the proposition im- To find, therefore, that expectations so gratifying putes to them: secondly, that they did so in attest- were to be worse than disappointed; that they ation of the miraculous history recorded in our were to end in the difiusion of a mild unambitious Scriptures, and solely in consequence of their be-religion, which, instead of victories and triumphs, lief of the truth of this history. instead of exalting their nation and institution Before we produce any particular testimony to above the rest of the world, was to advance those the activity and sufferings which compose the sub-whom they despised to an equality with themject of our first assertion, it will be proper to con- selves, in those very points of comparison in which sider the degree of probability which the assertion they most valued their own distinction, could be derives from the nature of the case, that is, by in-no very pleasing discovery to a Jewish mind; nor ferences from those parts of the case which, in could the messengers of such intelligence expect point of fact, are on all hands acknowledged. to be well received or easily credited. The docFirst, then, the Christian religion exists, and trine was equally harsh and novel. The extendtherefore by some means or other was established.ing of the kingdom of God to those who did not Now it either owes the principle of its establishment, i. e. its first publication, to the activity of the Person who was the founder of the institution, and of those who were joined with him in the under- The character of the new institution was, in taking, or we are driven upon the strange supposi-other respects also, ungrateful to Jewish habits tion, that, although they might lie by, others would and principles. Their own religion was in a high take it up; although they were quiet and silent, degree technical. Even the enlightened Jew placed other persons busied themselves in the success a great deal of stress upon the ceremonies of his and propagation of their story. This is perfectly law, saw in them a great deal of virtue and effiincredible. To me it appears little less than cer- cacy; the gross and vulgar had scarcely any thing tain, that, if the first announcing of the religion else; and the hypocritical and ostentatious magby the Founder had not been followed up by the nified them above measure, as being the instruzeal and industry of his immediate disciples, the ments of their own reputation and influence, attempt must have expired in its birth. Then as The Christian scheme, without formally repealto the kind and degree of exertion which was em-ing the Levitical code, lowered its estimation exployed, and the mode of life to which these persons tremely. In the place of strictness and zeal in submitted, we reasonably suppose it to be like performing the observances which that code prethat which we observe in all others who volunta-scribed, or which tradition had added to it, the rily become missionaries of a new faith. Fre- new sect preached up faith, well-regulated affecquent, earnest, and laborious preaching, constant- tions, inward purity, and moral rectitude of disly conversing with religious persons upon religion, position, as the true ground, on the part of the a sequestration from the common pleasures, en- worshipper, of merit and acceptance with God. gagements, and varieties of life, and an addic-This, however rational it may appear, or recomtion to one serious object, compose the habits of such men. I do not say that this mode of life is without enjoyment, but I say that the enjoyment springs from sincerity. With a consciousness at the bottom, of hollowness and falsehood, the fatigue and restraint would become insupportable. I am apt to believe that very few hypocrites engage in these undertakings; or, however, persist in them long. Ordinarily speaking, nothing can overcome the indolence of mankind, the love which is natural to most tempers of cheerful society and cheerful

conform to the law of Moses, was a notion that had never before entered into the thoughts of a Jew.

mending to us at present, did not by any means facilitate the plan then. On the contrary, to disparage those qualities which the highest characters in the country valued themselves most upon,

*"Percrebuerat oriente toto vetus et constans opinio, esse in fatis, ut eo tempore Judæa profecti rerum polirentur."-Sueton Vespasian. cap. 4–8.

"Pluribus persuasió inerat, antiquis sacerdotum literis contineri, co ipso tempore fore, ut valesceret oriens, profectique Judæa rerum potirentur."-Tacit. Histor lib. v. cap. 0-13

was a sure way of making powerful enemies. As if the frustration of the national hope was not enough, the long-esteemed merit of ritual zeal and punctuality was to be decried, and that by Jews preaching to Jews.

ject of their worship. It accepted no compromise; it admitted no comprehension. It must prevail, if it prevailed at all, by the overthrow of every statue, altar, and temple, in the world. It will not easily be credited, that a design, so bold as this was, could in any age be attempted to be carried into execution with impunity.

For it ought to be considered, that this was not

worship of some new competitor for a place in the Pantheon, whose pretensions might be discussed or asserted without questioning the reality of any others; it was pronouncing all other gods to be false, and all other worship vain. From the facility with which the polytheism of ancient nations admitted new objects of worship into the number of their acknowledged divinities, or the patience with which they might entertain proposals of this kind, we can argue nothing as to their toleration of a system, or of the publishers and active propagators of a system, which swept away the very foundation of the existing establishment. The one was nothing more than what it would be, in popish countries, to add a saint to the calendar; the other was to abolish and tread under foot the calendar itself.

The ruling party at Jerusalem had just before crucified the Founder of the religion. That is a fact which will not be disputed. They, therefore, who stood forth to preach the religion, must ne-setting forth, or magnifying the character and cessarily reproach these rulers with an execution, which they could not but represent as an unjust and cruel murder. This would not render their office more easy, or their situation more safe. With regard to the interference of the Roman government which was then established in Judea, I should not expect, that, despising as it did the religion of the country, it would, if left to itself, animadvert, either with much vigilance or much severity, upon the schisms and controversies which arose within it. Yet there was that in Christianity which might easily afford a handle of accusation with a jealous government. The Christians avowed an unqualified obedience to a new master. They avowed also that he was the person who had been foretold to the Jews under the suspected title of King. The spiritual nature of this kingdom, the consistency of this obedience Secondly, it ought also to be considered, that with civil subjection, were distinctions too refined this was not the case of philosophers propounding to be entertained by a Roman president, who in their books, or in their schools, doubts concernviewed the business at a great distance, or through ing the truth of the popular creed, or even avowthe medium of very hostile representations. Our ing their disbelief of it. These philosophers did histories accordingly inform us, that this was the not go about from place to place to collect proseturn which the enemies of Jesus gave to his cha- lytes from amongst the common people; to form racter and pretensions in their remonstrances within the heart of the country societies professing Pontius Pilate. And Justin Martyr, about a hun- their tenets; to provide for the order, instruction, dred years afterwards, complains that the same and permanency of these societies; nor did they mistake prevailed in his time: "Ye, having heard enjoin their followers to withdraw themselves from that we are waiting for a kingdom, suppose, with- the public worship of the temples, or refuse a comout distinguishing, that we mean a human king-pliance with rites instituted by the laws. These dom, when in truth we speak of that which is with God."* And it was undoubtedly a natural source of calumny and misconstruction.

things are what the Christians did, and what the philosophers did not; and in these consisted the activity and danger of the enterprise.

The preachers of Christianity had, therefore, to Thirdly, it ought also to be considered, that contend with prejudice backed by power. They this danger proceeded not merely from solemn had to come forward to a disappointed people, to acts and public resolutions of the state, but from a priesthood possessing a considerable share of sudden bursts of violence at particular places, municipal authority, and actuated by strong mo- from the license of the populace, the rashness of tives of opposition and resentment; and they had some magistrates, and negligence of others; from to do this under a foreign government, to whose the influence and instigation of interested adverfavour they made no pretensions, and which was saries, and, in general, from the variety and warmth constantly surrounded by their enemies. The of opinion which an errand so novel and extraorwell-known, because the experienced fate of re-dinary could not fail of exciting. I can conceive formers, whenever the reformation subverts some reigning opinion, and does not proceed upon a cringe that has already taken place in the sentiments of a country, will not allow, much less lead us to suppose, that the first propagators of Christianity at Jerusalem and in Judea, under the difficulties and the enemies they had to contend with, and entirely destitute as they were of force, authority, or protection, could execute their mission with personal ease and safety.

Let us next inquire, what might reasonably be expected by the preachers of Christianity when they turned themselves to the heathen public. Now the first thing that strikes us is, that the religion they carried with them was exclusive. It denied without reserve the truth of every article of heathen mythology, the existence of every ob

Ap. Ima. p. 16. Ed. Thirl.

that the teachers of Christianity might both fear and suffer much from these causes, without any general persecution being denounced against them by imperial authority. Some length of time, I should suppose, might pass, before the vast machine of the Roman empire would be put in motion, or its attention be obtained to religious controversy: but during that time, a great deal of ill usage might be endured, by a set of friendless, unprotected travellers, telling men, wherever they came, that the religion of their ancestors, the religion in which they had been brought up, the re

* The best of the ancient philosophers, Pl to, Cie to, and Epictetus, allowed, or rather enjoine 1, men to wor ship the gods of the country, and in the established forin. See passages to this purpose, collected from their works by Dr. Clarke, Nat. and Rev. Rel. p. 180. ed. 5.Except Socrates, they all thought it wiser to comply with the laws than to contend.

ligion of the state, and of the magistrate, the rites | which they frequented, the pomp which they admired, was throughout a system of folly and delusion.

solemnities, to which the common people are greatly addicted, and which were of a nature to engage them much more than any thing of that sort among us. These things would retain great numNor do I think that the teachers of Christianity bers on its side by the fascination of spectacle and would find protection in that general disbelief of pomp, as well as interest many in its preservation the popular theology, which is supposed to have by the advantage which they drew from it. "It prevailed amongst the intelligent part of the hea- was moreover interwoven," as Mr. Gibbon rightthen public. It is by no means true that unbe-ly represents it, "with every circumstance of bulievers are usually tolerant. They are not dis-siness or pleasure, of public or private life, with posed (and why should they?) to endanger the all the offices and amusements of society." On present state of things, by suffering a religion of the due celebration also of its rites, the people were which they believe nothing, to be disturbed by taught to believe, and did believe, that the prosanother of which they believe as little. They are perity of their country in a great measure deready themselves to conform to any thing; and pended. are, oftentimes, amongst the foremost to procure conformity from others, by any method which they think likely to be efficacious. When was ever a change of religion patronized by infidels? How little, notwithstanding the reigning scepticism, and the magnified liberality of that age, the true principles of toleration were understood by the wisest men amongst them, may be gathered from two eminent and uncontested examples. The younger Pliny, polished as he was by all the literature of that soft and elegant period, could gravely pronounce this monstrous judgment:-"Those who persisted in declaring themselves Christians, I ordered to be led away to punishment, (i. e. to execution,) for I DID NOT DOUBT, whatever it was that they confessed, that contumacy and inflexible obstinacy ought to be punished." His master, Trajan, a mild and accomplished prince, went, nevertheless, no further in his sentiments of moderation and equity, than what appears in the following rescript: "The Christians are not to be sought for; but if any are brought before you, and convicted, they are to be punished." And this direction he gives, after it had been reported to him by his own president, that, by the most strict examination nothing could be discovered in the principles of these persons, but "a bad and excessive superstition," accompanied, it seems, with an oath or mutual federation, "to allow Lastly, the nature of the case affords a strong themselves in no crime or immoral conduct what-proof, that the original teachers of Christianity, in ever." The truth is, the ancient heathens considered religion entirely as an affair of state, as much under the tuition of the magistrate, as any other part of the police. The religion of that age was not merely allied to the state; it was incorporated into it. Many of its offices were administered by the magistrate. Its titles of pontiffs, augurs, and flamens, were borne by senators, consuls, and generals. Without discussing, there fore, the truth of the theology, they resented every affront put upon the established worship, as a direct opposition to the authority of government.

Add to which, that the religious systems of those times, however ill supported by evidence, had been long established. The ancient religion of a country has always many votaries, and sometimes not the fewer, because its origin is hidden in remoteness and obscurity. Men have a natural veneration for antiquity, especially in matters of religion. What Tacitus says of the Jewish, was more applicable to the heathen establishment: "Hi ritus, quoquo modo inducti, antiquitate defenduntur." It was also a splendid and sumptuous worship. It had its priesthood, its endowments, its temples. Statuary, painting, architecture, and music, contributed their effect to its ornament and magnificence. It abounded in festival shows and

I am willing to accept the account of the matter which is given by Mr. Gibbon: "The various modes of worship which prevailed in the Roman world, were all considered by the people as equally true, by the philosopher as equally false, and by the magistrate as equally useful:" and I would ask from which of these three classes of men were the Christian missionaries to look for protection or impunity? Could they expect it from the people, "whose acknowledged confidence in the public religion" they subverted from its foundation? From the philosopher, who, "considering all religions as equally false," would of course rank theirs among the number, with the addition of regarding them as busy and troublesome zealots? Or from the magistrate, who, satisfied with the "utility" of the subsisting religion, would not be likely to countenance a spirit of proselytism and innovation;-a system which declared war against every other, and which, if it prevailed, must end in a total rupture of public opinion; an upstart religion, in a word, which was not content with its own authority, but must disgrace all the settled religions of the world? It was not to be imagined that he would endure with patience, that the religion of the emperor and of the state should be calumniated and borne down by a company of superstitious and despicable Jews.

consequence of their new profession, entered upon a new and singular course of life. We may be allowed to presume, that the institution which they preached to others, they conformed to in their own persons; because this is no more than what every teacher of a new religion both does, and must do, in order to obtain either proselytes or hearers. The change which this would produce was very considerable. It is a change which we do not easily estimate, because, ourselves and all about us being habituated to the institutions from our infancy, it is what we neither experience nor observe. After men became Christians, much of their time was spent in prayer and devotion, in religious meetings, in celebrating the eucharist, in conferences, in exhortations, in preaching, in an affectionate intercourse with one another, and correspondence with other societies. Perhaps their mode of life, in its form and habit, was not very unlike the Unitas Fratrum, or the modern Metho dists. Think then what it was to become such at Corinth, at Ephesus, at Antioch, or even at Jerusalem. How new! how alien from all their former habits and ideas, and from those of every body about them! What a revolution there must have been of opinions and prejudices to bring the matter to this!

We know what the precepts of the religion | tion is represented in the several accounts that are; how pure, how benevolent, how disinterested have come down to us. And this inquiry is proa conduct they enjoin; and that this purity and perly preceded by the other, for as much as the benevolence are extended to the very thoughts reception of these accounts may depend in part on and affections. We are not, perhaps, at liberty the credibility of what they contain. to take for granted that the lives of the preachers of Christianity were as perfect as their lessons; but we are entitled to contend, that the observable part of their behaviour must have agreed in a great measure with the duties which they taught. There was, therefore, (which is all that we assert,) a course of life pursued by them, different from that which they before led. And this is of great importance. Men are brought to any thing almost sooner than to change their habit of life, especially when the change is either inconvenient, or made against the force of natural inclination, or with the loss of accustomed indulgences. "It is the most difficult of all things to convert men from vicious habits to virtuous ones, as every one may judge from what he feels in himself, as well as from what he sees in others." It is almost like making men over again.

The obscure and distant view of Christianity, which some of the heathen writers of that age had gained, and which a few passages in their remaining works incidentally discover to us, offers itself to our notice in the first place; because, so far as this evidence goes, it is the concession of adversaries; the source from which it is drawn is unsuspected. Under this head, a quotation from Tacitus, well known to every scholar, must be inserted, as deserving particular attention. The reader will bear in mind that this passage was written about seventy years after Christ's death, and that it relates to transactions which took place about thirty years after that event.-Speaking of the fire which happened at Rome in the time of Nero, and of the suspicions which were entertained that the emperor himself was concerned in causing it, the historian proceeds in his narrative and observations thus:

Left then to myself, and without any more information than a knowledge of the existence of "But neither these exertions, nor his largesses the religion, of the general story upon which it is to the people, nor his offerings to the gods, did founded, and that no act of power, force, and au- away the infamous imputation under which Nero thority, was concerned in its first success, I should lay, of having ordered the city to be set on fire. conclude, from the very nature and exigency of To put an end, therefore, to this report, he laid the case, that the Author of the religion, during the guilt, and inflicted the most cruel punishments, his life, and his immediate disciples after his upon a set of people, who were holden in abhordeath, exerted themselves in spreading and pub-rence for their crimes, and called by the vulgar, lishing the institution throughout the country in Christians. The founder of that name was which it began, and into which it was first car-Christ, who suffered death in the reign of Tiberied; that, in the prosecution of this purpose, they rius, under his procurator Pontius Pilate. This underwent the labours and troubles which we ob- pernicious superstition, thus checked for a while, serve the propagators of new sects to undergo; broke out again; and spread not only over Judea, that the attempt must necessarily have also been where the evil originated, but through Rome also, in a high degree dangerous; that, from the sub- whither every thing bad upon the earth finds its ject of the mission, compared with the fixed opi- way, and is practised. Some who confessed their nions and prejudices of those to whom the mis- sect, were first seized, and afterwards, by their insionaries were to address themselves, they could formation, a vast multitude were apprehended, hardly fail of encountering strong and frequent who were convicted, not so much of the crime of opposition; that, by the hand of government, as burning Rome, as of hatred to mankind. Their well as from the sudden fury and unbridled license sufferings at their execution were aggravated by of the people, they would oftentimes experience insult and mockery; for, some were disguised in injurious and cruel treatment; that, at any rate, the skins of wild beasts, and worried to death by they must have always had so much to fear for dogs; some were crucified; and others were their personal safety, as to have passed their lives wrapt in pitched shirts,* and set on fire when the in a state of constant peril and anxiety; and last-day closed, that they might serve as lights to illuly, that their mode of life and conduct, visibly at least, corresponded with the institution which they delivered, and, so far, was both new, and required continual self-denial.

CHAPTER II.

minate the night. Nero lent his own gardens for these executions, and exhibited at the same time a mock Circensian entertainment; being a spectator of the whole, in the dress of a charioteer, sometimes mingling with the crowd on foot, and sometimes viewing the spectacle from his car. This conduct made the sufferers pitied; and though they were criminals, and deserving the severest punishments, yet they were considered as There is satisfactory evidence that many profess-sacrificed, not so much out of a regard to the pubing to be original witnesses of the Christian lic good, as to gratify the cruelty of one man." miracles, passed their lives in labours, dangers, and sufferings, voluntarily undergone in at testation of the accounts which they delivered, and solely in consequence of their belief of those accounts; and that they also submitted from the same motives, to new rules of conduct.

AFTER thus considering what was likely to happen, we are next to inquire how the transac

* Hartley's Essays on Man, p. 190.

Our concern with this passage at present is only so far as it affords a presumption in support of the proposition which we maintain, concerning the activity and sufferings of the first teachers of Christianity. Now considered in this view, it proves three things: 1st, that the Founder of the

*This is rather a paraphrase, but is justified by what the Scholiast upon Juvenal says; "Nero maleficos homines tæda et papyro et cera supervestiebat, et sic ad ignem admoveri jubebat."-Lard. Jewish and Heath. Test. vol, i. p. 359.