the difficulties arising from a multiplicity of languages. The Greek language, into which the Old Testament had been translated, and in which the New was originally composed, was known, and popularly used, in the eastern part of the Empire, and spoken by many even in Rome and Italy. Thus various facilities were afforded, under the superintendence of a Divine Providence, for preparing the way of the Lord, and the coming of His kingdom.

III. The account of the introduction of Christianity into Britain, by means of the family of Caractacus, bears especial reference to the native inhabitants, and in particular to the Silurian Britons, although the blessed men who set up their standard within the territories of Brán, (or Brennus,) would be anxious to communicate the same spiritual blessing to other territories. Among the Roman soldiers, and the Roman citizens, in the colonial and municipal towns, there might have been several Christians from A. D. 60, to A. D. 70 and 80.

Britain began to be formed into a Roman province about A. D. 43, in consequence of the victories of Claudius and his generals: but Vespasian extended those conquests; and, having been engaged in no less than thirty battles within the space of one year, he paved the way for their final subjugation. A colony of Roman citizens was formed at CaMaLODUNUM, or Maldon, LONDINIUM became a place of trade, and VEROLAM Was formed into a municipal town; and, as it was the first town of that kind, it soon grew up to be the most flourishing in the island, until at length it was eclipsed, and afterwards superseded, by LONDON. The other large towns that so rapidly grew into note and celebrity, and were occupied partly by Romans and partly by Britons, shew the increasing populousness of the province, owing

to the number of Romans that continued to come over. The cruelties of Nero at Rome may have proved an inducement for many to leave Italy, and to come and settle in this island. In the dreadful revolt of the nations, headed by Boadicea, queen of the Iceni, seventy thousand Romans, including a number of those Britons who were incorporated with them, are stated to have been slain; but, in the defeat of the Britons, by Suetonius Paulinus, a still greater number of the natives perished.

Among the Romans of distinction that came to Britain, it is reasonable to suppose that a few converts to Christianity might be found: one we know there assuredly was, that illustrious person Pomponia Græcina, the wife of Aulus Plautius, the first governor of Britain. Of that lady Tacitus gives us the following account :— "Pomponia Græcina, an illustrious lady, married to Plautius; who was honoured with an ovation, or lesser triumph, for his victories gained in Britain, was charged with having embraced a strange and foreign superstition; for which alleged crime her trial was committed to her husband. He, agreeable to the laws and ancient forms of proceeding in such cases, convened her family and friends together; and, being in their presence tried for her life and fame, she was pronounced innocent." The historian adds, "that the lady lived long after this, but in perpetual sadness."

That Pomponia was in heart a Christian there can be little doubt, for that was the foreign religion of which the Romans were become so jealous; and the worship of the gods of Heathenism was supposed essential to the prosperity of the empire: to embrace a religion which was in hostility to that of Rome was therefore considered highly criminal, and especially in a person of quality ; but this was not always strictly attended to, as we find there were Christians even in Cæsar's household after

St. Paul came to Rome, as appears from his Epistle to the Philippians, chap. iv. 22.

Pomponia may not have publicly professed Christianity, and was cleared of the charge brought against her, while she was prohibited from adhering to what Tacitus, according to an usual mode of expression, styles a strange and foreign superstition. In consequence of her being thus situated she lived in great privacy; renouncing the pomp of high life, and cherishing in her own breast the sentiments which she dared not divulge. This account of Pomponia appears also to be a confirmation of what we have supposed, that there were other persons partial to Christianity among the Romans, who were at this time in Britain; or this lady could not have been so strongly suspected, since her coming to Britain, of evincing a partiality to the Christian cause.

The trial of Plautius's lady occurred, according to Dr. Stillingfleet, when Nero and Calpurnius Piso were consuls, or A. D. 57, which being, according to him, after St. Paul's coming to Rome, he considers her to have been one of the apostle's converts.

Another circumstance has been noticed by Archbishop Usher, and before him by Bishop Goodwin. St. Paul, in his Second Epistle to Timothy, makes mention of LINUS, and PUDENS, and CLAUDIA: LINUS is supposed to be the same as the first bishop of Rome of that name. PUDENS and CLAUDIA are thought to be the same persons upon whose marriage the poet Martial composed one of his epigrams. Martial's Claudia was undoubtedly a British lady, as appears by the poet's encomium upon the graces of her person, the honour of which he seems to envy her native isle :

Claudia cæruleis, cum sit Rufina Britannis

Edita, cur Latiæ pectora plebis habet?

were at first seized with a sudden panic; and, instead of advancing, stood like men chilled with horror. But, at the word of their general, they soon recovered themselves, and flew with irresistible impetuosity upon all who stood in their way; slaughtering all without distinction, sparing neither sacred nor profane. The invaders paid no respect to the altars and the groves of the Druids; demolishing the former, and cutting down the latter. The notions entertained by the Romans of the barbarity of the Druid rites increased their rage, as they had been taught to believe that the Britons offered up all their captive enemies on the altar, as victims to the demons whom they worshipped. The Romans, in this instance, acted in a manner much the reverse of their general practice, as they mostly tolerated the superstitions of the people whom they subdued: but, to this vindictive policy of theirs, they were instigated by the consideration of the vast influence and ascendancy which the Druids possessed over the minds of the Britons, in rousing them to assert their independence. But, herein they were the instruments of the Divine vengeance, inflicted upon a fanatic horde, the measure of whose iniquity was now become full.

MONA, being so sacred a spot among the British Druids, and one of the last retreats of their superstition, while the Romans were extending their conquests through Britain, its destruction, in which so many of their priests were involved, may be considered as a grand prelude of the approaching ruin of the whole system of British superstition. The capture of Mona, it is true, was not the death-blow of Druidism, as some have supposed; for, notwithstanding the strong language of the Roman historian, the Britons would recover from their consternation; and the Romans, after the first venting of their rage, would feel some sympathy for their heathen

brethren, and be able to trace many things in their mythology and rites near akin to their own. Druidism was so deeply rooted a superstition, that it was not so suddenly to be exterminated; for it had many strongholds in various parts of the island, and especially in the mountainous and secluded situations, and in the Cornish peninsula, as well as the islands off the north

west coast.

The more refined and polished, but equally absurd, superstitions of Rome, would gradually succeed the barbarous rites of the old religion of the Britons, while the truth and purity of the religion of Christ was, by its Divine power, and superior excellency, to triumph over both the one and the other.

In proportion as the Romans extended their conquests, and established their own civil regulations in the country, accompanied by their literature and polished arts, the attachment of the natives to their ancient superstitions would be continually diminishing. The Druids, acting no longer as magistrates, and the principal youth being educated in the Roman learning, and initiated into their institutions, the vast influence which the British Magi had hitherto maintained over the minds of the populace, must, in a short time, be completely lost. It was not at once, indeed, that this could be thoroughly effected; even after the public exercise of their rites was prohibited. "For there was something," says Mr., Whitaker, "in the Druidical species of Heathenism, that was peculiarly calculated to arrest the attention, and to impress the mind. The rudely majestic circle of stones in their temples, the enormous Cromlech, the massy Logan, the huge Carnedhe, and the magnificent amphitheatre of woods, would strongly lay hold upon that religious thoughtfulness of soul which has ever been