the extent and progress of Christianity, or rather of the character and quality of many early Christ ians, of their learning and their labours, to nos tice the number of Christian writers who flour♪

isbed in these ages. Saint Jerome's catalogue contains sixty-six writers within the first three centuries, and the first six years of the fourth and fifty-four between that time and his own, viz. A. D. 392. Jerome introduces his catalogue with the following just remonstrance:-'Let those who say the church has had no philosophers, nor eloquent and learned men, observe who and what they were who founded, established, and adorned it: let them cease to accuse our faith of rusticity, and confess their mistake.** Of these writers, several, as Justin, Irenæus, Clement of Alexan dria, Tertullian, Origen, Bardesanes, Hippolitus, Eusebius, were voluminous writers. Christian writers abounded particularly about the year 178. Alexander, bishop of Jerusalem, founded a library in that city, A. D. 212. Pamphilus, the friend of Origen, founded a library at Cesarea, A. D. 294. Public defences were also set forth, by various advocates of the religion, in the course of its firs three centuries. Within one handred years after Christ's ascension, Quadratus and Aristides, whose works, except some few fragments of the first, are lost; and, about twenty years afterward, Jus tin Martyr, whose works remain, presented upologies for the Christian religion to the Roman emperors; Quadratus and Aristides to Adrian, Justin to Antoninus Pius, and a second to Marcus Antoninus. Melito, bishop of Sardis, and Apolli-t naris, bishop of Hierapolis, and Miltiades, min of great reputation, did the same to Marcus Altoninus, twenty years afterward :† and ten years after this, Apollonius, who suffered martyrdom under the emperor Commodus, composed an apelogy for his faith, which he read in the senate, *Jer. Prol. in Lib. de Scr. Eccl. Hist. lib. iv. c. 26. See also Lardner, vol. 1

Euseb.

p. 666.

t

and which was afterward published.* Fourteen years after the apology of Apolonius, Tertullian addressed the work which now remains under that name to the governors of provinces in the Roman empire; and, about the same time, Minucius Felix composed a defence of the Christian religion, which is still extant; and shortly after the conclusion of this century, copious defences of Christianity were published by Arnobius and Lactantius.

SECT. II.

Reflections upon the preceding Account.

IN viewing the progress of Christianity, our first attention is due to the number of converts at Jerusalem, immediately after its Founder's death; because this success was a success at the time, and upon the spot, when and where the chief part of the history had been transacted.

We are, in the next place, called upon to attend to the early establishment of numerous Christian societies in Judea and Galilee; which countries had been the scene of Christ's miracles and ministry, and where the memory of what had passed, and the knowledge of what was alleged, must have yet been fresh and certain.

We are, thirdly, invited to recollect the success of the apostles and of their companions, at the several places to which they came, both within and without Judea; because it was the credit given to briginal witnesses, appealing for the truth of their accounts to what themselves had seen and heard. The effect also of their preaching strongly confirms the truth of what our history positively and circumstantially relates, that they were able to exhibit to their hearers supernatural attestations of their mission.

We are, lastly, to consider the subsequent growth and spread of the religion, of which we receive successive intimations, and satisfactory, though general and occasional, accounts, until its full and final establishment.

* Lardner, vol. ii. p. 687.

In all these several stages, the history is without a parallel for it must be observed, that we have not now been tracing the progress, and describing the prevalency, of an opinion, founded upon philo sophical or critical arguments, upon mere deduction of reason, or the construction of ancient writings (of which kind are the several theories which have, at different times, gained possession of the public mind in various departments of science and literature; and of one or other of which kind are the tenets also which divide the various sects of Christianity); but that we speak of a system, the very basis and postulatum of which was a supernatural character ascribed to a particular person; of a doc. trine, the truth whereof depends entirely upon the truth of a matter of fact then recent. To esta blish a new religion, even amongst a few people, or in one single nation, a thing in itself exceed. ingly difficult. To reform some corruptions which may have spread in a religion, or to make new re. gulations in it, is not perhaps so hard, when the main and principal part of that religion is preserved entire and unshaken; and yet this very often cannot be accomplished without an extraordinary concurrence of circumstances, and may be attempted a thousand times without success. But to introduce a new faith, a new way of thinking and acting, and to persuade many nations to quit the religion in which their ancestors have lived and died, which had been delivered down to them from time immemorial, to make them forsake and despise the deities which they had been accustomed to reverence and worship; this is a work of still greater difficulty.* The resistance of education, worldly policy, and superstition, is almost invincible.'

If men, in these days, be Christians in conse. quence of their education, in submission to author. ity, or in compliance with fashion, let us recollect that the very contrary of this, at the beginning was the case. The first race of Christians, as well as millions who succeeded them, became such in

**Jortin's Dis. on the Christ Rel. p. 107. ed. iv.

formal opposition to all these motives, to the whole power and strength of this influence. Every argument, therefore, and every instance, which sets forth the prejudice of education, and the almost irresistible effects of that prejudice (and no persons are more fond of expatiating upon this subject than deistical writers), in fact confirms the evidence of Christianity.

But, in order to judge of the argument which is drawn from the early propagation of Christianity, I know no fairer way of proceeding, than to compare what we have seen on the subject, with the success of Christian missions in modern ages. In the East India mission, supported by the Society for promoting Christian Knowledge, we hear sometimes of thirty, sometimes of forty, being baptized in the course of a year, and these principally children. Of converts properly so called, that is, of adults voluntarily embracing Christianity, the number is extremely small. Notwithstanding the labour of missionaries for upwards of two hundred years, and the establishments of different Christian nations who support them, there are not twelve thousand Indian Christians, and those almost entirely outcasts.'*

I lament, as much as any man, the little progress which Christianity has made in these countries, and the inconsiderable effect that bas followed the labours of its missionaries: but I see in it a strong proof of the Divine origin of the religion. What had the apostles to assist them in propagating Christianity which the missionaries have not? If piety and zeal had been sufficient, I doubt not but that our missionaries possess these qualities in a bigh degree: for, nothing except piety and zeal could engage them in the undertaking. If sanctity of life and manners was the allurement, the conduct of these men is unblamable. If the advantage of education and learning be looked to, there is not one of the modern missionaries, who is not, in this res

Sketches relating to the history, learning, and manners, I of the Hindoos, p. 48; quoted by Dr. Robertson, Hist. Dis. concerning ancient India, p. 236.

The

pect, superior to all the apostles: and that not only absolutely, but, what is of more importance, relatively, in comparison, that is, with those amongst whom they exercise their office. If the intrinsic excellency of the religion, the perfection of its morality, the purity of its precepts, the eloquence or tenderness or sublimity of various parts of its writings, were the recommendations by which it made its way, these remain the same. If the character and circumstances, under which the preachers were introduced to the countries in which they taught, be accounted of importance, this advantage is all on the side of the modern missionaries. They come from a country and a people to which the Indian world look up with sentiments of deference. apostles came forth amongst the Gentiles under no other name than that of Jews, which was precisely the character they despised and derided. If it be disgraceful in India to become a Christian, it could not be much less so to be enrolled amongst those, quos per flagitia invisos, vulgus Christianos appellabat.' If the religion which they had to encounter be considered, the difference, I apprehend, will not be great. The theology of both was nearly the same: 'what is supposed to be perfomed by the power of Jupiter, of Neptune, of Eolus, of Mars, of Venus, according to the mythology of the West, is ascribed, in the East, to the agency of Agrio the god of fire, Varoon the god of oceans, Vayoo the god of wind, Cama the god of love.'* The sacred rites of the Western Polytheism were gay, festive, and licentious; the rites of the public religion in the East partake of the same character, with a more avowed indecency. In every function performed in the pagodas, as well as in every public procession, it is the office of these women (i. e. of women prepared by the Brahmins for the purpose), to dance before the idol, and to sing bymns in bis praise; and it is difficult to say whether they trespass most against decency by the gestures they exhibit, *Baghvat Geeta, p. 94, quoted by Dr. Robertson, Ind. Dis. p. 306.