3

calculated to supply.1 Public misfortunes were attributed to them in the light of judgments.2 It was a constant subject of remonstrance with the writers who defend their cause, that the most nefarious practices were said to take place at their private meetings. Pliny mentions with evident surprise the description which he obtained of their assemblies, as being attended with no worse evil than an engagement to abstain from crime.4

Traces of the same unreasonable enmity, whenever Christianity becomes an operative principle, may be discovered throughout the whole history of

"Per flagitia invisos vulgus Christianos appellabat.” — Tacitus. "Christiani, genus hominum superstitionis novæ et maleficæ."Suetonius. "Superstitio prava et immodica."-Pliny.

2 Tertul. Apol. 20.

3 Justin Martyr, Apol. 1.; which led Antoninus Pius to denounce capital punishment against false accusers of Christians; an edict which wonderfully illustrates and confirms Matt. v. 11.

"Christians have been called superstitious, and yet they have been called atheists; when particulars come to be examined, the superstition appears to be, professing a religion very different from that of their ancestors; and the atheism, despising all the heathen gods, and holding no communion with their worshippers, as such. Christians have been called low, and illiterate, and mean, and yet they have been called wise, versed in magic and necromancy; on examination, their vulgarity seems to have been nothing more than plainness and industry in useful occupations; their powers of magic, miraculous powers. Lastly, Christians have been called lazy and indolent, and yet they have been called restless and busy; their indolence was a want of the common endeavours to get money; so that they had nothing to give the gods; their restlessness, a great assiduity in doing good, in succouring their distressed brethren; and perhaps in converting their acquaintance to Christianity."-Hey's Lectures, B. I. ch. xviii. s. xi

the Church. When the Reformers first began to awaken the Christian world from its long continued lethargy, calumnies bore an important part among the various weapons by which they were opposed. And even in happier and more enlightened times, there is often great want of candour and indulgence in the treatment of those who stand remarkably forward in religion. Their motives have been often misrepresented, their faults exaggerated; they have been condemned for those ardent feelings, and that active zeal in religion, which in any other case would be considered honourable; the very titles by which as Christians they are characterized in their own Scriptures, have been alleged against them as a reproach. All this, to us, is matter of experience; but how came it to be to Jesus a subject of prophecy? How came he to foresee that his followers should be treated more harshly and judged more severely than other men, simply because they are his followers, and, in obedience to his precepts, "take up their cross daily, and deny themselves?"

II. Another prediction of the same nature, equally improbable at a distance, and equally verified by the result, is that which foretold the divisions and dissensions that should accompany the propagation of the Gospel. "Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: for from henceforth there shall be five in one house

divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law." "And a man's foes shall be they of his own household.”1

This prediction has been accurately fulfilled in the primitive ages, and at various subsequent periods when the Church has been subject to persecution. The early defenders of Christianity made it a formal complaint, that the nearest relations, when any occasion of dispute happened, revenged themselves on the objects of their enmity, by laying an accusation against them as Christians, which rendered them liable to examination, imprisonment, or death.2

But the words go farther than this, and imply, that from the time when the religion which Jesus was now teaching should have possession in the world, difference of opinion would prevail concerning it which would prove stronger than natural affection, and require natural affection to be sacrificed. For the abandonment of relations and friends is included among the duties which his followers may be called to exercise; and he affirms, whoever "loveth

1 Luke xii. 51. Matt. x. 36. As in the words of the prophet, Micah vii. 6, but by the prophet differently applied.

2 See Milner, Church History, i. 207; and an interesting example which he cites from Justin, p. 191.

father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me."

1

Did it appear probable that such should be the effect of a religion like the Christian? which inculcates peace, forbearance, charity, good-will towards all men; which allows no lower measure of love to others than that which we bear towards ourselves; which prohibits envy, by teaching humility; which restrains anger, by requiring meekness and patience; which cuts up malice by the roots, by forbidding the very approach to dissension. Surely an ordinary teacher would not have ventured upon this seeming contradiction between the precepts which he enforced, and the practice which he foretold.

Injunctions such as these: "Not to love the world, nor the things that are in the world ;" "not to be conformed to this world;" not to "lay up treasure on earth, but in heaven;"to" resist not evil;" to "seek first the kingdom of God and his righteousness;" with numerous other passages which occur in the Gospel to the same effect; have always been interpreted with different degrees of strictness, even among those who acknowledge their obligation; and have always been practically neglected by many, who nevertheless do not deny the authority from which they proceed. Thus much, it will be thought, was easily deducible from the varieties of human

1 Matt. x. 37.

character. But was it obvious that these differences would not exist, even among members of the same family, without producing an acrimonious feeling, and often a high degree of rancour and animosity?

Nothing can be more contrary to both the letter and the spirit of the Gospel, than these angry feelings. The Gospel inculcates all those graces and qualities of mind, which soften the impression of dislike resulting from difference of sentiment. It recommends every possible tenderness even towards those who undervalue or neglect religion. It suggests reasons, which, if properly understood or considered, must always prevent those who profess and cordially embrace it, from engaging in vehement contention. Yet experience has proved, that dissensions and enmity are frequently excited from no other cause than an indifference to this world's advantages on the one side, and a pursuit of them on the other.

This was now about to be witnessed for the first time, because Christianity was about to stir up in the world, for the first time to any considerable degree, religious earnestness and sensibility. And its author described from the beginning, even whilst the parts were not yet completed and put together, this powerful moral engine in future operation; he described the results, which should proceed from the new relations under which it brought mankind, and from the new springs of action which it has set at work. An impostor might have done this, where it was