vanquished at Troy... Impotent guardians of Italy ...Fate not more serviceable to the Romans than their Gods... Better faith of Christians... Inference Pretension of Paganism to the promise of the “ Life to come"... Disproved through the insignificance of the Heathen Gods... Inquiry into the nature of Ju- Plato supposed to teach higher doctrines than other Pagans... Indiscreet admiration of him... School of Alexandria... His doctrine concerning the Deity... Secondary Gods... Demons... From none of these Plato continued...His principle of the immortality of the Soul...His History of the Soul... Inferences from PAGANISM AND CHRISTIANITY COMPARED. CHAPTER I. PROMISES OF THE GOSPEL... PERSECUTION OF IT BY ROMANS, GREEKS, AND JEWS...FAITH AND PATIENCE OF THE PRIMITIVE CHRISTIANS...PARALLEL FROM OUR REFORMATION...GENERAL HAPPINESS ST. PAUL has affirmed concerning the godliness of which he was an inspired teacher, that it "is profitable to all things, having the promise of the life that now is, and of that which is to come."* His immediate intention was to refute an erroneous notion, whether ascribed to certain heretics of the early ages, or more prospectively to the Romish Church, * 1 Ep. Tim. ch. iv. ver. 8. B that the profession of the faith of Christ was incompatible with the usual connections and supports of common life. But his declaration extends beyond the controversy itself, and asserts, in universal terms, the happy condition of believers under the Gospel. The "bodily exercises," the unbidden austerities and mortifications, against which he argues, have little influence in promoting the welfare of man:but true Christianity comprehends all good. It unites the blessings of this world and the next. In the present life it allows to us whatever can be desired with innocence, or used with thanksgiving to God; and in the life to come, it offers that transcendent happiness which is promised, in a more eminent manner, through Jesus Christ. In this sense the passage is interpreted by Vatablus, "Iis, qui pium Dei cultum amplexi fuerint, promittitur hic vita diutina et beata, et tandem æterna."* It is impossible not to be struck with admiration, when we consider this assertion, and compare it with the outward circumstances of the Christian church in the age in Crit. Sacr. in loc. and which the apostle wrote. The Saviour had prepared the minds of his disciples for the trials which awaited them in the execution of their sacred commission-"Behold I send you forth as lambs among wolves; those who conspire to hinder the propagation of your doctrine, "will deliver you up to the councils, and they will scourge you in their synagogues. Ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles; and ye shall be hated of all men for my sake."t These denunciations were dreadfully verified. Disastrous indeed was the condition of the Gospel, not only while it was confined within the borders of Judæa and Samaria, but after it was announced to the world at large. The propagators of the faith had to make the melancholy confession, that distresses of every kind were prepared for them by the ready malice of their enemies. They were openly punished, and privately defamed. They suffered both "hunger and thirst, were naked and buffeted, and had no certain * Luke x. 3. + St. Matt. x. 17, 18. dwelling-place.' For himself in particular, St. Paul states his more abundant labours, his frequent imprisonments, his various and unceasing perils by sea and land, from his own countrymen and from the heathen,† and the "bonds and afflictions which awaited him in every city." Yet amid circumstances so unusually discouraging arose the steady assertion of the apostle; and the Gospel, thus persecuted and apparently forlorn, was still declared to have the promise of the life that now is, as well as of that which is to come! Let us extend this view beyond the limits of the apostolic age, and follow the Gospel in its afflictions and its joys, its persecutions and its determined triumphs. The continued sufferings of the propagators of the faith are abundantly proved in the descriptions which other writers have given us of the hostile conduct of the Gentiles and Jews. In the early defences of Christianity, nothing is more frequent than the complaint, that the mere confession of the faith was deemed sufficient ground of condemnation by the heathen tribunals. * 1 Cor. iv. 11. + 2 Cor. xi. 26. Acts xx. 23. |