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ted the same offence, was deprived of the hope of re- CHAP. conciliation, even in the article of death; and his idolatry was placed at the head of a list of seventeen other crimes, against which a sentence no less terrible was pronounced. Among these we may distinguish the inexpiable guilt of calumniating a bishop, a presbyter, or even a deacon148.

of

episcopal

The well-tempered mixture of liberality and rigour, The digthe judicious dispensation of rewards and punish-nity of ments, according to the maxims of policy as well as governjustice, constituted the human strength of the church. ment. The bishops, whose paternal care extended itself to the government of both worlds, were sensible of the importance of these prerogatives, and covering their ambition with the fair pretence of the love of order, they were jealous of any rival in the exercise of a discipline so necessary to prevent the desertion of those troops which had inlisted themselves under the banner of the cross, and whose numbers every day became more considerable. From the imperious declamations of Cyprian, we should naturally conclude, that the doctrines of excommunication and penance formed the most essential part of religion; and that it was much less dangerous for the disciples of Christ to neglect the observance of the moral duties, than to despise the censures and authority of their bishops. Sometimes we might imagine that we were listening to the voice of Moses, when he commanded the earth to open, and to swallow up, in consuming flames, the rebellious race which refused obedience to the priesthood of Aaron; and we should sometimes suppose that we heard a Roman consul asserting the majesty of the republic, and declaring his inflexible resolution to enforce the rigour of the laws. "If such irregularities are suffered with impunity (it is thus that the bishop of Carthage chides "the lenity of his colleague), if such irregularities are "suffered, there is an end of EPISCOPAL VIGOUR149; an

66

148 See in Dupin, Bibliothèque Ecclesiastique, tom. ii. p. 304-313, a short but rational exposition of the canons of those councils which were assembled in the first moments of tranquillity, after the persecution of Diocletian. This persecution had been much less severely felt in Spain than in Galatia; a difference which may, in some measure, account for the contrast of their regulations.

149 Cyprian, Epist. 69.

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CHAP." end of the sublime and divine power of governing “the church, an end of Christianity itself." Cyprian had renounced those temporal honours, which it is probable he would never have obtained; but the acquisition of such absolute command over the consciences and understanding of a congregation, however obscure or despised by the world, is more truly grateful to the pride of the human heart, than the possession of the most despotic power, imposed by arms and conquest on a reluctant people.

Recapitu lation of the five

causes.

In the course of this important, though perhaps tedious, inquiry, I have attempted to display the secondary causes which so efficaciously assisted the truth of the Christian religion. If among these causes we have discovered any artificial ornaments, any accidental circumstances, or any mixture of error and passion, it cannot appear surprising, that mankind should be the most sensibly affected by such motives as were suited to their imperfect nature. It was by the aid of these causes, exclusive zeal, the immediate expectation of another world, the claim of miracles, the practice of rigid virtue, and the constitution of the primitive church, that Christianity spread itself with so much success in the Roman empire. To the first of these the Christians were indebted for their invincible valour, which disdained to capitulate with the enemy whom they were resolved to vanquish. The three succeeding causes supplied their valour with the most formidable arms. The last of these causes united their courage, directed their arms, and gave their efforts that irresistible weight which even a small band of well-trained and intrepid volunteers has so often possessed over an undisciplined multitude, ignorant of the Weakness subject, and careless of the event of the war. In the of poly various religions of Polytheism, some wandering fanatics of Egypt and Syria, who addressed themselves to the credulous superstition of the populace, were perhaps the only order of priests150 that derived their

theism.

150 The arts, the manners, and the vices of the priests of the Syrian goddess, are very humorously described by Apuleius, in the eighth book of his Metamorphosis.

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whole support and credit from their sacerdotal profes- CHAP. sion, and were very deeply affected by a personal concern for the safety or prosperity of their tutelar deities. The ministers of Polytheism, both in Rome and in the provinces, were, for the most part, men of a noble birth and of an affluent fortune, who received, as an honourable distinction, the care of a celebrated temple, or of a public sacrifice, exhibited very frequently at their own expense, the sacred games151, and with cold indifference performed the ancient rites, according to the laws and fashion of their country. As they were engaged in the ordinary occupations of life, their zcal and devotion were seldom animated by a sense of interest, or by the habits of an ecclesiastical character. Confined to their respective temples and cities, they remained without any connexion of discipline or government; and whilst they acknowledged the supreme jurisdiction of the senate, of the college of pontiffs, and of the emperor, those civil magistrates contented themselves with the easy task of maintaining, in peace and dignity, the general worship of mankind. We have already seen how various, how loose, and how uncertain were the religious sentiments of Polytheists. They were abandoned, almost without controul, to the natural workings of a superstitious fancy. The accidental circumstances of their life and situation determined the object as well as the degree of their devotion; and as long as their adoration was successively prostituted to a thousand deities, it was scarcely possible that their hearts could be susceptible of a very sincere or lively passion for any of them.

the Pagan

When Christianity appeared in the world, even The scepthese faint and imperfect impressions had lost much ticism of of their original power. Human reason, which by its world unassisted strength is incapable of perceiving the proved famys- vourable teries of faith, had already obtained an easy triumph to the new religion.

151 The office of Asiarch was of this nature, and it is frequently mentioned in Aristides, the Inscriptions, &c. It was annual and elective. None but the vainest citizens could desire the honour; none but the most wealthy could support the expense. See in the Patres Apostol. tom. ii. p. 200. with how much indifference Philip the Asiarch conducted himself in the martyrdom of Polycarp. There were likewise Bithyniarchs, Lyciarchs, &c.

i

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CHAP. over the folly of Paganism; and when Tertullian or Lactantius employ their labours in exposing its falsehood and extravagance, they are obliged to transcribe the eloquence of Cicero or the wit of Lucian. The contagion of these sceptical writings had been diffused far beyond the number of their readers. The fashion of incredulity was communicated from the philosopher to the man of pleasure or business, from the noble to the plebeian, and from the master to the menial slave who waited at his table, and who eagerly listened to the freedom of his conversation. On public occasions the philosophic part of mankind affected to treat with respect and decency the religious institutions of their country; but their secret contempt penetrated through the thin and awkward disguise, and even the people, when they discovered that their deities were rejected and derided by those whose rank or understanding they were accustomed to reverence, were filled with doubts and apprehensions concerning the truth of those doctrines, to which they had yielded the most implicit belief. The decline of ancient prejudice exposed a very numerous portion of human kind to the danger of a painful and comfortless situation. A state of scepticism and suspense may amuse a few inquisitive minds. But the practice of superstition is so congenial to the multitude, that if they are forcibly awakened, they still regret the loss of their pleasing vision. Their love of the marvellous and supernatural, their curiosity with regard to future events, and their strong propensity to extend their hopes and fears beyond the limits of the visible world, were the principal causes which favoured the establishment of Polytheism.So urgent on the vulgar is the necessity of believing, that the fall of any system of mythology will most probably be succeeded by the introduction of some other mode of superstition. Some deities of a more recent and fashionable cast might soon have occupied the deserted temples of Jupiter and Apollo, if, in the decisive moment, the wisdom of Providence had not interposed a genuine revelation, fitted to inspire the most rational esteem and conviction, whilst, at the

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same time, it was adorned with all that could attract CHAP. the curiosity, the wonder, and the veneration of the people. In their actual disposition, as many were almost disengaged from their artificial prejudices, but equally susceptible and desirous of a devout attachment; an object much less deserving would have been sufficient to fill the vacant place in their hearts, and to gratify the uncertain eagerness of their passions. Those who are inclined to pursue this reflection, instead of viewing with astonishment the rapid progress of Christianity, will perhaps be surprised that its success was not still more rapid and still more universal.

and union

pire.

It has been observed, with truth as well as proprie. as well as ty, that the conquests of Rome prepared and facilitat- the peace ed those of Christianity. In the second chapter of of the Rothis work we have attempted to explain in what man- man emner the most civilized provinces of Europe, Asia, and Africa, were united under the dominion of one sovereign, and gradually connected by the most intimate ties of laws, of manners, and of language. The Jews of Palestine, who had fondly expected a temporal deliverer, gave so cold a reception to the miracles of the divine prophet, that it was found unnecessary to publish, or at least to preserve, any Hebrew gospel's. The authentic histories of the actions of Christ were composed in the Greek language, at a considerable distance from Jerusalem, and after the Gentle converts were grown extremely numerous. As soon as those histories were translated into the Latin tongue, they were perfectly intelligible to all the subjects of Rome, excepting only to the peasants of Syria and Egypt, for whose benefit particular versions were afterwards made. The public highways, which had been constructed for the use of the legions, opened an easy passage for the Christian missionaries from Damascus

152 The modern critics are not disposed to believe what the fathers almost unanimously assert, that St. Matthew composed a Hebrew gospel, of which only the Greek translation is extant. It seems, however, dangerous to reject their testimony.

153 Under the reigns of Nero and Domitian, and in the cities of Alexan dria, Antioch, Rome, and Ephesus. See Mill. Prolegomena ad Nov. Tes tament, and Dr. Lardner's fair and extensive collection, vol. xv.

VOL. II.

R.