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In this argument, the first consideration is the fact; in what degree, within what time, and to what extent, Christianity actually was propagated.

The accounts of the matter, which can be collected from our books, are as follow: a few days after Christ's disappearance out of the world, we find an assembly of disciples at Jerusalem, to the number of "about one hundred and twenty *;" which hundred and twenty were, probably, a little association of believers, met together, not merely as believers in Christ, but as personally connected with the apostles, and with one another. Whatever was the number of believers then in Jerusalem, we have no reason to be surprised that so small a company should assemble: for there is no proof, that the followers of Christ were yet formed into a society; that the society was reduced into any order; that it was at this time even understood that a new religion (in the sense which that term conveys to us) was to be set up in the world, or how the professors of that religion were to be distinguished from the rest of mankind. The death of Christ had left, we may suppose, the generality of his disciples in great doubt, both as to what they were to do, and concerning what was to follow.

This meeting was holden, as we have already said, a few days after Christ's ascension: for, ten days after that event was the day of Pentecost, when, as our history relates †, upon a signal display of divine agency attending the persons of the apostles, there were added to the society "about three thousand souls ‡." But here, it is not, I think, to be taken, that these three thousand were all converted by this single miracle; but rather, that many, who before were believers in Christ, became now professors of Christianity; that is to say, when they found that a religion was to be established, a society formed and set up in the name of Christ, governed by his laws, avowing their belief in his mission, united amongst themselves, and separated from the rest of the world, by visible distinctions; in pursuance of their former conviction, and by virtue of what they had heard and seen and known of Christ's history, they publicly became members of it.

We read in the fourth chapter § of the Acts, that, soon after this, "the number of the men," i. e. the society openly professing their belief in Christ, "was about five thousand." So that here is an increase of two thousand within a very short time. And it is probable that there were many, both now and afterward, who, although they believed in Christ, did not think it necessary to join themselves to this society; or who waited to see what was likely to become of it. Gamaliel, whose advice to the Jewish council is recorded Acts v. 34, appears to have been of this description; perhaps Nicodemus, and perhaps also Joseph of Arimathea. This class of men, their character and their rank, are likewise pointed out by Saint John, in the twelfth chapter of his gospel: "Nevertheless, among the chief rulers also, many believed on him: but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue, for they loved the praise of men more than the praise of God." Persons such as these, might admit the miracles of Christ, without being immediately convinced that they were under obligation to make a public profession of Christianity, at the risk of all that was dear to them in life, and even of life itself ||.

• Acts i. 15. Ib. ii. 41.

† Acts ii. 1.
§ Verse 4.

"Beside those who professed, and those who rejected and opposed, Christianity; there were, in all probability, multitudes between both, neither perfect Christians, nor yet unbelievers. They had a favourable opinion of the Gospel, but worldly considerations made them unwilling to own it. There were many circumstances which inclined them to think that Christianity was a divine revelation,

but there were many inconveniences which attended the open profession of it; and they could not find in themselves courage enough to bear them, to disoblige their friends and family, to ruin their fortunes, to lose their reputation, their liberty and their life, for the sake of the new religion. Therefore they were willing to hope, that if they endeavoured to observe the great principles of morality, which Christ had represented as the principal part, the sum and substance of religion; if they thought


Christianity, however, proceeded to increase in Jerusalem by a progress equally rapid with its first success; for, in the next chapter of our history, we read that "believers were the more added to the Lord, multitudes both of men and women." And this enlargement of the new society appears in the first verse of the succeeding chapter, wherein we are told, that, "when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected † ;" and, afterward in the same chapter, it is declared expressly, that "the number of the disciples multiplied in Jerusalem greatly, and that a great company of the priests were obedient to the faith.”

This I call the first period in the propagation of Christianity. It commences with the ascension of Christ, and extends, as may be collected from incidental notes of time, to something more than one year after that event. During which term, the preaching of Christianity, so far as our documents inform us, was confined to the single city of Jerusalem. And how did it succeed there? The first assembly which we meet with of Christ's disciples, and that a few days after his removal from the world, consisted of one hundred and twenty." About a week after this, "three thousand were added in one day ;" and the number of Christians, publicly baptized, and publicly associating together, was very soon increased to "five thousand." "Multitudes both of men and women continued to be added;" "disciples multiplied greatly," and "many of the Jewish priesthood, as well as others, became obedient to the faith;" and this within a space of less than two years from the commencement of the institution.

By reason of a persecution raised against the church at Jerusalem, the converts were driven from that city, and dispersed throughout the regions of Judea and Samaria §. Wherever they came, they brought their religion with them; for, our historian informs us||, that "they, that were scattered abroad, went every where preaching the word." The effect of this preaching comes afterwards to be noticed, where the historian is led, in the course of his narrative, to observe, that then (i. e. about three years ¶ posterior to this) "the churches had rest throughout all Judea and Galilee and Samaria, and were edified, and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." This was the work of the second period, which comprises about four years.

Hitherto the preaching of the Gospel had been confined to Jews, to Jewish proselytes, and to Samaritans. And I cannot forbear from setting down in this place an observation of Mr. Bryant, which appears to me to be perfectly well founded :-"The Jews still remain: but how seldom is it that we can make a single proselyte! There is reason to think, that there were more converted by the apostles in one day, than have since been won over in the last thousand years **"

It was not yet known to the apostles, that they were at liberty to propose the religion to mankind at large. That "mystery," as Saint Paul calls it ††, and as it then was, was revealed to Peter by an especial miracle. It appears to have been ‡‡ ++ about seven years after Christ's ascension, that the Gospel was preached to the Gentiles of Cesarea. A year after this, a great multitude of Gentiles were converted at Antioch in Syria. The expressions employed by the historian are these:- -"A great number believed, and turned to the Lord;" "much people was added unto the Lord;" "the apostles Barnabas and Paul taught much people §§." Upon Herod's death, which happened in the next year ||||, it is observed, that "the word of God grew and multiplied ¶¶." Three years from this time, upon the preaching of Paul at Iconium, the metropolis of Lycaonia," a great multitude both of Jews and Greeks believed *** :" and afterward, in the course of this very progress, he is represented as making many disciples" at Derbe, a principal city in the same district. Three years +++ after this, which brings us to sixteen after the

honourably of the Gospel; if they offered no injury to the Christians; if they did them all the services that they could safely perform; they were willing to hope, that God would accept this, and that He would excuse and forgive the rest." Jortin's Dis. on the Christ. Rel. p. 91. ed. 4.

*Acts v. 14. + Ib. vi. 1. Vide Pearson's Antiq. 1. xviii. c. 7. Benson's History of Christ, b. i. p. 148.

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ascension, the apostles wrote a public letter from Jerusalem to the Gentile converts in Antioch, Syria, and Cilicia, with which letter Paul travelled through these countries, and found the churches "established in the faith, and increasing in number daily *." From Asia, the apostle proceeded into Greece, where, soon after his arrival in Macedonia, we find him at Thessalonica; in which city, "some of the Jews believed, and of the devout Greeks a great multitude t." We meet also here with an accidental hint of the general progress of the Christian mission, in the exclamation of the tumultuous Jews of Thessalonica, "that they, who had turned the world upside down, were come thither also." At Berea, the next city at which St. Paul arrives, the historian, who was present, informs us that "many of the Jews believed §." The next year and a half of Saint Paul's ministry was spent at Corinth. Of his success in that city, we receive the following intimations: "that many of the Corinthians believed and were baptized;" and "that it was revealed to the apostle by Christ, that he had much people in that city ||." Within less than a year after his departure from Corinth, and twenty-five ¶ years after the ascension, Saint Paul fixed his station at Ephesus, for the space of two years **and something more. The effect of his ministry in that city and neighbourhood drew from the historian a reflection, how " mightily grew the word of God and prevailed ††.” And at the conclusion of this period, we find Demetrius at the head of a party, who were alarmed by the progress of the religion, complaining, that "not only at Ephesus, but also throughout all Asia (i. e. the province of Lydia, and the country adjoining to Ephesus), this Paul hath persuaded and turned away much people ‡‡." Beside these accounts, there occurs, incidentally, mention of converts at Rome, Alexandria, Athens, Cyprus, Cyrene, Macedonia, Philippi.

This is the third period in the propagation of Christianity, setting off in the seventh year after the ascension, and ending at the twenty-eighth. Now, lay these three periods together, and observe how the progress of the religion by these accounts is represented. The institution, which properly began only after its Author's removal from the world, before the end of thirty years had spread itself through Judea, Galilee, and Samaria, almost all the numerous districts of Lesser Asia, through Greece, and the islands of the Ægean Sea, the sea-coast of Africa, and had extended itself to Rome, and into Italy. At Antioch in Syria, at Joppa, Ephesus, Corinth, Thessalonica, Berea, Iconium, Derbe, Antioch in Pisidia, at Lydda, Saron, the number of converts is intimated by the expressions, a great number," "great multitudes,' much people." Converts are mentioned, without any designation of their number §§, at Tyre, Cesarea, Troas, Athens, Philippi, Lystra, Damascus. During all this time, Jerusalem continued not only the centre of the mission, but a principal seat of the religion; for when Saint Paul returned thither at the conclusion of the period of which we are now considering the accounts, the other apostles pointed out to him, as a reason for his complying with their advice, "how many thousands (myriads, ten thousands) there were in that city who believed."

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Upon this abstract, and the writing from which it is drawn, the following observations seem material to be made:

I. That the account comes from a person who was himself concerned in a portion of what he relates, and was contemporary with the whole of it; who visited Jerusalem, and frequented the society of those who had acted, and were acting, the chief parts in the transaction. I lay down this point positively; for had the ancient attestations to this valuable record been less satisfactory than they are, the unaffectedness and simplicity with which the author notes his presence upon certain occasions, and the entire absence of art and design from these notices, would have been sufficient to persuade my mind, that, whoever he was,

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he actually lived in the times, and occupied the situation, in which he represents himself to be. When I say, "whoever he was," I do not mean to cast a doubt upon the name to which antiquity hath ascribed the Acts of the Apostles (for there is no cause that I am acquainted with, for questioning it), but to observe, that, in such a case as this, the time and situation of the author is of more importance than his name; and that these appear from the work itself, and in the most unsuspicious form.

II. That this account is a very incomplete account of the preaching and propagation of Christianity; I mean, that, if what we read in the history be true, much more than what the history contains must be true also. For, although the narrative from which our information is derived has been entitled the Acts of the Apostles, it is in fact a history of the twelve apostles only during a short time of their continuing together at Jerusalem; and even of this period the account is very concise. The work afterward consists of a few important passages of Peter's ministry, of the speech and death of Stephen, of the preaching of Philip the deacon; and the sequel of the volume, that is, two thirds of the whole, is taken up with the conversion, the travels, the discourses, and history of the new apostle, Paul; in which history, also, large portions of time are often passed over with very scanty notice.

III. That the account, so far as it goes, is for this very reason more credible. Had it been the author's design to have displayed the early progress of Christianity, he would undoubtedly have collected, or, at least, have set forth, accounts of the preaching of the rest of the apostles, who cannot, without extreme improbability, be supposed to have remained silent and inactive, or not to have met with a share of that success which attended their colleagues. To which may be added, as an observation of the same kind,

IV. That the intimations of the number of converts, and of the success of the preaching of the apostles, come out for the most part incidentally; are drawn from the historian by the occasion; such as the murmuring of the Grecian converts; the rest from persecution; Herod's death; the sending of Barnabas to Antioch, and Barnabas calling Paul to his assistance; Paul coming to a place, and finding there disciples; the clamour of the Jews; the complaint of artificers interested in the support of the popular religion; the reason assigned to induce Paul to give satisfaction to the Christians of Jerusalem. Had it not been for these occasions, it is probable that no notice whatever would have been taken of the number of converts in several of the passages in which that notice now appears. All this tends to remove the suspicion of a design to exaggerate or deceive.

PARALLEL TESTIMONIES with the history, are the letters of Saint Paul, and of the other apostles, which have come down to us. Those of Saint Paul are addressed to the churches of Corinth, Philippi, Thessalonica, the church of Galatia, and, if the inscription be right, of Ephesus; his ministry at all which places, is recorded in the history: to the church of Colosse, or rather to the churches of Colosse and Laodicea jointly, which he had not then visited. They recognise by reference the churches of Judea, the churches of Asia, "and all the churches of the Gentiles *." In the epistle to the Romans †, the author is led to deliver a remarkable declaration concerning the extent of his preaching, its efficacy, and the cause to which he ascribes it,-" to make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ." In the Epistle to the Colossians, we find an oblique but very strong signification of the then general state of the Christian mission, at least as it appeared to Saint Paul: "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel, which ye have heard, and which was preached to every creature which is under heaven;" which Gospel, he had reminded them near the beginning § of his letter, 66 was present with them, as it was in all the world." The expressions are hyperbolical; but they are hyperboles which could only be used by a writer who entertained a strong sense of the subject. The first epistle of Peter accosts the Christians dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.


It comes next to be considered, how far these accounts are confirmed, or followed up, by other evidence.

1 Thess. ii. 14.

† Rom. xv. 18, 19.

Col. i. 23.

§ Ib. i. 6.

Tacitus, in delivering a relation, which has already been laid before the reader, of the fire which happened at Rome in the tenth year of Nero (which coincides with the thirtieth year after Christ's ascension), asserts, that the emperor, in order to suppress the rumours of having been himself the author of the mischief, procured the Christians to be accused. Of which Christians, thus brought into his narrative, the following is so much of the historian's account, as belongs to our present purpose: "They had their denomination from Christus, who, in the reign of Tiberius, was put to death as a criminal by the procurator Pontius Pilate. This pernicious superstition, though checked for awhile, broke out again, and spread not only over Judea, but reached the city also. At first they only were apprehended who confessed themselves of that sect; afterward, a vast multitude were discovered by them." This testimony to the early propagation of Christianity is extremely material. It is from an historian of great reputation, living near the time; from a stranger and an enemy to the religion; and it joins immediately with the period through which the scripture accounts extend. It establishes these points: that the religion began at Jerusalem; that it spread throughout Judea; that it had reached Rome, and not only so, but that it had there obtained a great number of converts. This was about six years after the time that Saint Paul wrote his Epistle to the Romans, and something more than two years after he arrived there himself. The converts to the religion were then so numerous at Rome, that of those who were betrayed by the information of the persons first persecuted, a great multitude (multitudo ingens) were discovered and seized.

It seems probable, that the temporary check which Tacitus represents Christianity to have received (repressa in præsens), referred to the persecution at Jerusalem, which followed the death of Stephen; (Acts viii.) and which, by dispersing the converts, caused the institution, in some measure, to disappear. Its second eruption at the same place, and within a short time, has much in it of the character of truth. It was the firmness and perseverance of men who knew what they relied upon.

Next, in order of time, and perhaps superior in importance, is the testimony of Pliny the Younger. Pliny was the Roman governor of Pontus and Bithynia, two considerable districts in the northern part of Asia Minor. The situation in which he found his province, led him to apply to the emperor (Trajan) for his direction as to the conduct he was to hold towards the Christians. The letter in which this application is contained, was written not quite eighty years after Christ's ascension. The president, in this letter, states the measures he had already pursued, and then adds, as his reason for resorting to the emperor's counsel and authority, the following words :-" Suspending all judicial proceedings I have recourse to you for advice; for it has appeared to me a matter highly deserving consideration, especially on account of the great number of persons who are in danger of suffering: for, many of all ages, and of every rank, of both sexes likewise, are accused, and will be accused. Nor has the contagion of this superstition seized cities only, but the lesser towns also, and the open country. Nevertheless it seemed to me, that it may be restrained and corrected. It is certain that the temples, which were almost forsaken, begin to be more frequented; and the sacred solemnities, after a long intermission, are revived. Victims, likewise, are every where (passim) bought up; whereas, for some time, there were few to purchase them. Whence it is easy to imagine, what numbers of men might be reclaimed, if pardon were granted to those that shall repent *."

It is obvious to observe, that the passage of Pliny's letter, here quoted, proves, not only that the Christians in Pontus and Bithynia were now numerous, but that they had subsisted there for some considerable time. "It is certain," he says, "that the temples, which were almost forsaken (plainly ascribing this desertion of the popular worship to the prevalency of Christianity), begin to be more frequented; and the sacred solemnities, after a long intermission, are revived." There are also two clauses in the former part of the letter which indicate the same thing; one, in which he declares that he had "never been present at any trials of Christians, and therefore knew not what was the usual subject of inquiry and punishment, or how far either was wont to be urged." The second clause is the following: "others were named by an informer, who, at first, confessed themselves Christians, and

C. Plin. Trajano Imp. lib. x. ep. xcvii.

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