The Rapid and Extensive Progress of the Gospel, by Instruments So Few and Feeble, Is a Proof of Divine Interposition

The of the gospel, under the circumstances of its first publication, is one of the most wonderful events recorded in history; and it is a fact beyond all dispute. In a little time, thousands of persons embraced the Christian religion in Jerusalem, and in other parts of Judea. In heathen countries its success was still more astonishing. Churches were planted in all the principal cities of the Roman Empire, before half a century had elapsed from the resurrection of Christ. The fires of persecution raged; thousands and tens of thousands of unoft’ending Christians were put to death, in a cruel manner; yet this cause seemed to prosper the more, so that it became a proverb, that “the blood of the martyrs was the seed of the Church.” And it went on increasing and prevailing, until in less than three centuries, it became the religion of the empire.

That the Christian religion did actually prevail and was widely extended within a short period after its first publication, is matter of undoubted history. The testimony confirming this fact is net derived merely “rom the authorit ol Christian wri.ers however nu

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oierous, but also from that of the most respectable heathen historians. Tacitus, Suetonius, and Pliny have all borne witness to the fact, that Christianity was extensively prevalent in their day; and as such impartial witnesses who did not believe in Christianity but held it in abhorrence, is of great weight in establishing this fact, and it may not be easily accessible to the reader, a translation of their words is here subjoined.

Tacitus lived during the first century of the Christian era; and his high character as an historian is known to all. After describing the destructive fire which d’^solated Rome, he proceeds thus: “But neither by human aid, nor by the costly largesses by which he attempted to propitiate the gods, was the prince able to remove from himself the infamy which had attached to bin. in the opinion of all, for having ordered the conflagration. To suppress this rumour, therefore, Nero caused others to be accused, on whom he inflicted exquisite torments, who were already hated by the people for their crimes, and were vulgarly denominated Christians. This name they derived from Christ their leader, who in the reign of Tiberius was put to death as a criminal, while Pontius Pilate was procurator. This iestructive superstition, repressed for a while, again broke out, and spread not only through Judea where it originated, but reached this- city also, into which flow all things that are vile and abominable, and where they are encouraged. At first, they only were seized who confessed that they belonged to this sect, and after wards, a vast multitude, by the information of those who were condemned, not so much for the crime of burning the city, as for hatred of the human race. These, clothed in the skins of wild beasts, were exposed to derision, and were either torn to pieces by dogs, or were aflixed to crosses: or when the daylight was past, were set on fire, that they lu.ght servtf Uistead of lamps for the night.”

Suetonius also lived in the first century, but his life extended into th second. His character as a

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well informed and correct historian is also high. His testimony is as follows: “He [Claudius] banished the Jews from Rome who were continually raising disiurbances, Christ (Chrestus) beins their leader.” And in the life of Nero, he says, “The Christians wercpunished,a sort of men of a new and magical religion.” But the fact which we wish to establish is, perhaps, more fully confirmed by the testimony of Pliny the irouNGER, than by any other Roman writer. It is contained in a letter addressed by this distinguished philosopher to the emperor Trajan, in the beginning of the second century.” Pliny, to the emperoi Trajan, wisheth health, &c. It is my custom, Sir, to refer all things to you of which I entertain any doubt; for who can better direct me in my hesitation or instruct my ignorance? I was never before present at any of the trials of the Christians; so that I am ignorant both of the matter to be inquired into, and of the nature of the punishment which should be mflicted, and to what length the investigation is to oe extended. I have, moreover, been in great uncertainty whether any diiference ought to be made on account of age, between the young and tender, and the robust; and also whether any place should be allowed for repentance and pardon; or whether those who have once been Christians should be punished, although they have now ceased to be such, and whether punishment should be indicted merely on account of the name, where no crimes are charged, or whether crimes connected with the name are the proper object of punishment. This, however, is the method which I have pursued in regard to those who were brought before me as Christians. I inierrogated them whether they were Christians: and upon their confessing that they were, I put tlit question to them a second, and a third time, threatening them with capital punishment; antl when they persisted in their confession, I ordered them to be led away to execution; for whatever might be the nature f their crime, I could not doubt that perverseness Mid inflexible obstinacy deserve to be punished

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There were others, addicteJ to the same ‘usanily, whom, because they were Roman citizens, 1 have noied down to be sent to the city. In a short space, the crime diffusing itself, as is common, a great variety of cases have fallen under my cognizance An anonymous libel was exhibited to me, (Containing the names of many persons who denied that they were Christians or ever had been: and as an evidence of their sincerity, they joined me in an address to the gods, and to your image, which I had. ordered to be brought along with the images of the gods for this very purpose. Moreover, they sacrificed with wine and frankincense, and blasphemed the name of Christ: none of which things can those who are really Christians be constrained to do. Therefore I judged it proper to dismiss them. Others, named by the informer, at first confessed themselves to be Christians, and afterwards denied it; and some asserted that although they had been Christians, they had ceased to be such for more than three years, and some as much as twenty years. All these worshipped your image and the statues of the gods, and execrated Christ. But they affirmed that this was the sum of their fault or error, that they were accustomed, on a stated day, to meet together before day, to sing a hymn to Christ in concert, as to a God, and to bind themselves by a solemn oath not to commit any wickedness — but on the contrary, to abstain from theft, robbery, and adultery — also, never to violate their promise, nor deny a pledge committed to them. These things being performed, it was their custom to separate; and to meet again at a promiscuous, ii:nocent meal; which, however, they had omitted, from the time of the publication of my edict, by which, according to your orders, I forbad assemblies of this soit. On receiving this account, I judged it to be more necessary to examine by torture, two females, who were called deaconesses. But I discovered no thing except a depraved and imnoderate superstition. Whereupon, suspending further judicial proceedings, I have recourse to yon for advice; for it has appeared to me that the subject is highly deserving of ionside ration, especially on account ot liie great nunilier of persons whose lives are put into jeopardy. Many persons of all ages, sexes, and conditions are accused. and many more will be in the same situation; for the contagion of this superstition has not merely pervaded the cities, but also all villages and country places; yet it seems to me that it might be restrained and corrected. It is a matter of fact, that the temples nrhich were almost deserted begin again to be Irequented; and the sacred solenmities which had been long intermitted are again attended; and victims for the altars are now readily sold, which, a while ago, were almost without purchasers. Whence it is easy to conjecture what a multitude of men might be reclaimed, if only the door to repentance was left open.”

To which the emperor replied as follows: —” Trajan to Pliny — Health and happiness.

“You have taken the right method, my Pliny, in dealing with those who have been brought before you as Christians; for it is impossible to establish any universal rule which will apply to all cases. They should not be sought after; but when they are brought before you and convicted, they must be punished. Nevertheless, if any one deny that he is a Christian, and confirm his assertion by his conduct, that is, by worshipping our gods, although he may be suspected of having been one in time past, let him obtain pardon on repentance. y3ut in no case permit n libel against any one to be received, unless it be signed by the person who presents it, for that would be a dangerous precedent, and in no wise suitable to the present age.”

Other heathen testimonies miffht be adduced, and winch may be seen in ‘’ Lardner’s heathen testimonies;” but for the sake of brevity they are omitted. And the testimonies of the two Christian fathers — Irenus and Tertulitan, who both lived at the close of the second, and beginning of the third cen-T.ry, will e sufficient to show, beyond ali controversy, ho’/ extensively the Christian religion provailed in iheir day.

IrenoLMis, speaking of t.ie uniformity of the faith of Christians, says, “Neither do those churches which are established among the Germans believe or teach otherwise; nor do those among the Hiberii or the Celts; nor those in the East, nor those in Egypt nor those in Libya, nor those established in the central parts of the worM.”*

The language of Tertullian is still more to ou. purpose, and nothing further will be needed in the way of testimony, to show the extent of Christianity in less than one century after the death of the last of the apostles. “In whom,” says he, “but the Christ now come, have all nations believed? for in whom do all other nations (but yours, the Jews) confide.’* Parthians, Modes, Elamites, and the dwellers in Mesopotamia, Armenia, Phrygia, Cappadocia, and the inhabitants of Pontus, Asia, and Pamphylia; the dwellers in Egypt, and inhabitants of Africa beyond Cyrene; Romans and strangers; and in Jerusalem, both Jews and proselytes; — so that the various tribes of the Getuli, and the numerous hordes of the Mauri; all the Spanish clans and diiferent nations of Gauls, and the provinces of the Britons inaccessible to the Romans, but subdued by Christ — and of the Samaritans and Dacians, and Germans, and Scythians; and many unexplored nations, and countries, and islands unknown to us, and which we cannot enumerate — in all which places the name of the Christ who has come, now reigns; for who could reign over all these but Christ, the Son of God?”t

There is another testimony of this father, in his AyjLOGY, which was written a little before the close af the second century; and seems to have been addressed to the Proconsul of Africa, and to the other prajfacts of that province, of which he was an inhabitant. Ho there speaks in the following manner: —” If we Christians were disposed to array ourselves

* Iren. Adv. Haer. 1. I, c. X.

t Tertullian Centra Jadajos. cap. 7. as open pr secret enemies of our opposers, a sufficier force o.’ numbers is not wanting to us. Many of the Moors and Marcomanni, as well as other tribes more remote, even to the very ends of the earth, and throughout the world, are with us. We are but of yesterday, and yet we have filled all your places; your cities, your islands, your castles, your towns your council houses, your very camps, your tribes, your palace, your senate, your forum. We have left you nothing but your temples. If we should break away from you and should remove into some other country, the mere loss of so many citizens would overwhelm your goverimient; and would itself be an effectual punishment. Doubtless you would be frightened at your own solitude. The silence and stupor which you would witness, would cause the world over which you reign to appear as dead. Your enemies would then be more than your citizens who should remain.”* It will be unnecessary to adduce more testimonies, for the fact is undisputedand in a short time the majority of the empire were professedly Christians.

Learned infidels have in vain attempted to assigr an adequate cause for this event on natural principles. Gibbon exerted all his ingenuity to account for the progress and establishment of Christianity; but though he has freely indulged conjecture, and disregarded the testimony of Christians, his efforts have been unavailing. The account which he has given is entirely unsatisfactory. Upon the deistical hypothesis it is a grand revolution without any adequate ■;ause. ‘rtiat a few unlearned and simple men, mostly fishermen of Galilee, without power or patronage, and employing no other weapons but persuasion, should have been successful in changing the religion of the world, must forever remain an unaccountable thing, unless we admit the reality of miracles and supernatural aid.

ThB argument from the rapid and extei sive pro

* TcrtulJ Anolog’cticus,

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gTcsf, of (he go&pel may be estimated, if e cc nsider the fcl lowing circumstances.

1. The insufficiency of the instruments to accomplish such a work without supernatural aid. They had neither the leai .ling nor address to make such an impression on the minds of men, as was requisite to bring about such a revolution. It would have been impracticable for a few u’llettered Jews to acquire the languages of all the lations, among whom the gospel sp’-ea in so short a time. They must have had the gift of tongues, or this conquest could never have been achieved. Besides, it ought to be remembered, that Jews were held in great contempt by all the surrounding nations. A few persons of this nation, exhibiting a very mean appearance, as must have been the case, would have called forth nothing but derision and contempt, in any of the large cities of the empire. L is more unlikely that they could have been able to make many converts, than that a few poor Jewish mechanics should now proselyte to Judaism vast multitudes in all the principal cities of Europe and America.*

2. The places in which the gospel was first preached and had greatest success, furnish proof that it could not have been propagated merely by human means. These were not obscure corners, remote from the lights of science, but the most populous and polished cities, where every species of the learning oi the age was concentrated, and whither men of learning resorted. Damascus, Antioch, Ephesus, Corinth, Philippi and Rome furnished the theatre for the first preachers of the gospel. It is believed, that there was no conspicuous city .n the central part of the Roman empire, in which the Christian church was not planted before the death of the apostles. And it 0 ..ght to be remembered, that this did not occur in a dark age, but in what is acknowledged by all to be the most enlighlened age of antiquity: it was the jieriod which immediately succeeded the Augusta>

See D» S. S. Smith’s Lectures on the Evidences of ( liristiaa’ty II

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Age, so much and so deservedly celebrated foi its classical authoi-s. If the gospel had been an iniposlure, its propagators would never have gone to such places ill the first instance; or, if they had, they could not have escaped detection.

3. The obstacles to be overcome were great, and insurmountable by human effort. The people were all attached to the respective superstitions in which they had been educated, and which were all adapted to retain their hold on corrupt minds. How difficult it is to obtain even a hearing from the people in such Circumstances, is manifest from the experience of all missionaries in modern times. Philosophers, priests, and rulers, were combined against them. All that learning, eloquence, prejudice, interest, and power, could oppose to them, stood in their way.

Not only were priests, philosophers, and rulers combined against them, but the prejudices of the multitude in favour of the corrupt religion in which they had been educated, inspired them with a furious zeal in opposition to all attempts to convert them from their errors. In the Acts of the Apostles, we have many instances recorded of the blind fury of the people leading them to acts of outrage and violence towards the first preachers of the gospel, both •imong Jews and Gentiles. In one of these tumults, Stephen was martyred; and in another, which took place in the temple, Paul had like to have been torn to pieces by the violence of the people. And at Ephesus, we know what a tumult was excited by Demetrius the silversmith; and at several other places. But it appears that only a %w of these tumults which extended to personal violence, are recorded in the Acts, for Paul in his second epistle to the Corinthians writes thus: — “Of the Jews five times received I forty stripes save one. Three times was I beaten with rods — once was I stoned.’’ And it is probable that all the apostles and primitive preachers experienced similar treatment; and had they not been divinely sr.pporled and aided, they would never havi’ been able U withstand such infuriated opposition

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lUL.Mi less could they have brought over thousands and tens of thousands to subject the»nselves to the yoke of Christ, and expose themselves to the same ignominy an J persecution to which they were continually exp/jsed themselves.

4. The terms of discipleship which the apostles proposed, and the doctrines which they preached, were not adapted to allure and flatter the people, but must have been very repulsive to the minds ol men. Impostors, when they attempt to propagate a new religion, always endeavour to adapt their doctrines and precepts to the tastes of the people whom they aim to proselyte. But the author of Christianity and his apostles pursued no such njan-pleasing course. Then- first requisition was that men should deny themselves, and take up their cross. Their hearers were commanded to repent and forsake all their sins, however profitable, pleasant, or inveterate. They were peremptorily required to forsake all their worldly possessions, and even their nearest and dearest friends, for the sake of the gospel. And this was not all; they were explicitly told, that they must hold themselves ready to sacrifice life itself when they could not preserve it without disobeying Christ. And no prospect of ease or honour in this world was held out to them, but they were assured, that persecution awaited them as long as they lived, and that through much tribulation they must pass; and that their only reward was spiritual peace, and eternal life in the world to come. Would any impostors have been so stupid as to propose such term’s, or if they could have been so foolish, can any one believe that they would llave been successful in converting the world to embrace their system? Nothing »!nore is necessary to prove that the Christian religion was divine, than to contemplate the terms of discipleship, and then consider the multitude of converts of all ages, ranks, and countries. And the prospect of persecution and death, held up to the first disciples by Christ and his apostles, was fully realized, and yet the success of Christianiy vasi’esistible. Many Christians were cut oif oy psrseci tiou, but still Christianity made progress, and -.vas extended in all directions. Because Christianity increased and flourished under bloody persecutions, many persons have adopted it as a maxim, that persecution has a tendency to promote any cause; than which it is difficult to conceive of any •.hing more contrary to common sense and experience. In most cases, by cutting off the leaders of a party, however furious their fanaticism, the cause will decline and soon become extinct. The increase of Christianity, under ten bloody persecutions, can )nly be accounted for, by supposing that God by nis grace persuaded men to embrace the truth, and inspired them with more than heroic fortitude in suffering for the sake of their religion. Many of the primitive Christians attested the truth by martyrdom. They sealed their testimony with their blood. To this argument it is sometimes answered, that men may pufFer martyrdom for a false as well as a true religion, and that, in fact, men have been willing to die for opinions in direct opposition to each other. While this is admitted, it does not afi’ect the argument now adduced. All that dying for an opinion can provij (and of this it is the best possible evidence,) is the sincerity of the witnesses. But in the case before us the sincerity of the witnesses proves the facts in question; for we have seen that they could not themselves .mve been deceived. Every martyr had the opportunity of knowing the truth of the facts on which Christianity was founded; and by suffering deuth in attestation of them, he has given the most impressive testimony that can be conceived.*

The sufferings of the primitive Christians for their reiigion were exceedingly great, and are attested by ht-dthen as well as Christian writers. It is a circumstance of great importance n this argimient, that they could at or.ce have escaped all their torments by renouncing Chr stianity. To bring them to this was the sole object of their persecutors; and uniibrmly it was put to their choice, to offer sacrifice or ir cense

Sec Addif!on’8 ET’dcnccs

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t’j l.ie heathen gods, or be tormented. One word would have been sufficient to deliver them; one easy action would have restored them to worldly comforts and honours. But they steadfastly adhered to their profession. Some indeed were overcome by the ciuelty of their persecutors; but was it ever heard that any of them confessed that there was any fraud or imposture among them? So far from it, they whose courage had failed them in the trying hour, were commonly deep penitents on account of their weakness, all the rest of their days. Let it be remembered, that no person suffered for Christianity through necessity. Every martyr made a voluntary sacrifice of himself, to maintain the truth and to preserve a good conscience.

5. There is yet another light in which these sufferings of the primitive Christians ought to be viewed. It is the temper with which they endured every kind of torment. Here again is a problem for the deist to solve. Persons of all ages, of all conditions of life, and of both sexes, exhibited under protracted and cruel torments, a fortitude, a patience, a meekness, a spirit of charity and forgiveness, a cheerfulness, yea often a triumphant joy, of which there are no examples to be found in the history of the world. They rejoiced when they were arrested; cheerfully bade adieu to their nearest and dearest relatives; gladly embraced the stake; welcomed the wild beasts let loose to devour them; smiled on the horrible apparatus by which their sinews were to be stretched, and their bones dislocated and broken; uttered no complaints; gave no indication of pain when their bodies were enveloped in liames; and when condemned to die, begged of their friends to interpose no obstacle to their felicity (for such they esteemed martyrdom,) not even by prayers for their deliverance.* What more than human fortitude was this? By what spirit were these despised and persecuted people sustained? What natural principles in the :iuinan constitution can satisfactorily account for such

See th3 F.nistles of Ignatius and Folycarp.

130 EVinEXC’KS OF CITniSTIAMTYsiperiprity to pain and death? Could attyhment to lUi impostor inspire them with such feeHngs? No, it was the pioniised presence of the risen Jesus which upheld them, and filled them with assurance and joy. It was the Paraclete, promised by their Lord, who poured into their hearts a peace and joy 60 complete, that they were scarcely sensible of the wounds inflicted on their bodies. Proud and obstinate men may perhaps suffer for what they are secretly convinced is not true: but that multitudes, of all conditions, should joyfully suffer for what they know to be an imposture, is imposssible. Tender women and venerable old men were among the most conspicuous of the martyrs of Jesus. “They loved not their lives unto the death,” and have given their testimony and sealed it with their blood. They are now clothed in white robes, and bear palms in their hands, and sing the song of Moses and the Lamb. Blessed martyrs! they have rested from their labours and their works have followed them!