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Peter. 4. When there was something remarkably gracious, or remarkably providential, or both, in their conversion; as the jailor and Onesimus.

Several other particulars might be added, but these few hints may be sufficient to direct an intelligent reader who is acquainted with the Scriptures, to judge how far the following collection is agreeable to the Scripture pattern of this species of writing.

There is indeed an infinite disparity betwixt inspired and uninspired writings: yet it is to be considered that the knowledge of facts relating to the success of the Gospel, is represented to have had very good effects even before they were recorded in holy Scripture, when spread merely in the ordinary way of well attested report or correspondence. And this show show wisely HE, who is at once the author of nature, and God of all grace, does, in the operations of his grace, act suitably to the frame of our nature, on which example has so peculiar an influence, though far from being of sufficient efficacy in this case, without the Almighty influences of his Holy Spirit.

And here it seems to deserve particular notice, that though the age of the apostles was that of miracles, and immediate inspiration: and though it was easy to HIM who instructed his servants in that way, in the knowledge of the truths of the Gospel, to have informed them at any time, in the same way, as to the facts relating to the success of it: yet the great apostle Paul, is made to set us a pattern of seeking information about such facts from men who had access to know them. This consideration ought to make us beware of despising the knowledge we may attain of the success of the Gospel, in the ordinary way of moral or historical evidence.

When witnesses are sufficient as to their characters, their numbers, and their means of information; their testimony affords a very high degree of moral evidence. This is still increased when it has the concurrence of adversaries; as the accounts we have of the primitive Christians, for instance, are greatly confirmed by the testimony of Pliny, a heathen. And the evidence which facts admit of is still greater, when what is attested is not merely one single fact, or a number of facts happening at the same instant; but a permament series of them exposed to the view of numbers. Of this kind was the evidence Paul had of the conversion of these Corinthians, which he speaks of not as peculiar to himself and other apostles, but as known to all," Ye are our epistle written in our hearts, known aud read of all men, for as much as ye are manifestly declared to be the epistle of Christ ministered by us." Such evidence of holiness is what the Scripture calls elsewhere" a light shining before men," and what makes its subjects to "shine as lights in the world."

hoped several will occur to the intelligent serious reader, which need not be enumerated here. Only (as was observed in the recommendation annexed to the proposals): 1. Without such a collection, several smaller pieces, out of which valuable materials are here taken, are in danger of being lost. 2. When similar facts, that were so dispersed, and sometimes mixed with other subjects in different books (some of which are rare in this country) are now united, so as to be laid before the reader in one view, and methodized according to the order of time in which the events happened in different places; they may be read and compared with much greater advantage in subserviency to the various branches of edification for which they ought to be improved. 3. Though the chief subject of the whole is the success of the Gospel; yet, as it is of great use to know the evils which have been found, in experience, to have greatly marred that success, the composures, here collected, do contain important informations on that head. 4. Though by far the greatest part of the materials are taken from the useful writings formerly published, yet there are some new materials of so much the greater importance, as they relate directly to the evidences of the perseverance of goodly numbers, concerning whom several things formerly published could only narrate hopeful beginnings. To which may be added, 5. That the lovers of religious intelligence, who observe involuntary defects in this collection, for want of more materials, have in this an argument to excite them to get these defects made up, that so this kind of history may be gradually more completed. And, if this end is gained, it may prove, by the divine blessing, of real service to the interests of religion.

I shall conclude, with insisting a little upon one particular improvement of all our reading and conversation of this kind, which, for various reasons, claims peculiar attention: and that is, that it should move us to continual ardent prayer, that the Lord would give more success than ever to his gospel in all parts of the earth.

If this is one of the branches of practical religion that has been least inculcated, in proportion to its importance, is not this an additional inducement to greater application to a too much neglected duty ? Does not the first half of the prayer, which our Lord himself taught us, relate to this case ? so that to put up any of the first three petitions of it, is in effect to pray for the success of the gospel.

But, besides that excellent pattern of prayer, is there not a great variety of other scripture motives to this duty, from scripture precepts, examples, and promises; from the love we owe to God, to his Zion, to his ordinances and truths, to his saints, to all men, to our own souls; from the tendency of such exer

As to the uses of the following collection, it is cises, to strengthen and evidence the graces whence

1 See Rom. i. 8, compared with 1st Thess. i. 7, 8.
21st Thess. iii. 5, 6.
3 2d Cor. iii. 2, 3.

they flow; to purify the heart through grace from the opposite evils, and to promote the heavenly and an

gelical joy resulting from dispensations that fulfil the desires implied in such prayers.

events are represented, not only as the objects of Zion's heavenly joy, but of a joy infinitely more glorious, and in which it is her highest dignity to share, that of HIM whose great and free love makes its own chief effects, consistently with self-sufficiency, the

Is it not a just motive to superior earnestness, in the duty under consideration, that whereas in praying merely for ourselves, we pray but for the happiness of one soul; in prayer for the success of the gos-objects of great complacency, without being the cause pel, we pray for the happiness of thousands, and for our own among the rest? If it is cruelty to indulge indifference about the temporal interests of others, especially the most important of them, though even these deserve not the name of happiness; is not a worse name, if worse there is, than cruelty, due to indifference about these eternal interests of men, to which their highest temporal interests bear no proportion?

Is it not to kindle ardent desire, and prayer for the success of the gospel, that the scripture descriptions of eminent dispensations of that kind, are made with such uncommon magnificence of style, as to resemble descriptions of heaven? "Zion is said to awake, to put on strength, to put on her beautiful garments, to arise and shake herself from the dust, to arise and shine, because her light is come, and the glory of the Lord risen on her, and that his glory is seen on her, whence nations will come to the brightness of her rising; that her righteousness breaks forth as brightness, and her salvation as a lamp that burneth; yea, that she is clothed with the robes of righteousness, and garments of salvation, as a bridegroom decketh himself with ornaments. and a bride adorneth herself with her jewels; so as she is a crown of glory in the hand of the Lord, and a diadem of beauty in the hand of her God. Her stones laid with fair colours, her foundations with sapphires, her windows made of agates, her gates carbuncles, and all her borders of pleasant stones. Not only the excellency of Carmel and Sharon, and the glory of Lebanon given her; but her wilderness made like Eden, and her desert as the garden of the Lord. The Lord rending the heavens, coming down, placing salvation in Zion for Israel his glory; appearing in his glory to build up Zion, and by doing so, taking to him his great power and reigning. Making his work to appear unto his servants, and his glory to their children, so as the beauty of the Lord their God may be upon them, girding his sword on his thigh in his glory and majesty, and in his majesty riding prosperously, making his people see his goings, | as the goings of their God and their King in his sanctuary. As walking amidst the golden candlesticks, glorifying the house of his glory, and making the place of his feet glorious. On all the glory [ creating a defence, and shewing himself a wall of fire round about Zion, and the glory in the midst of her, as her everlasting light, her God and her glory."

Should it not greatly add to the ardour of our prayers, for the success of the gospel, and our praise for every instance of it, when we consider that such

of any advantage. "Be you glad and rejoice for ever in that which I create; for behold I create Jerusalem a rejoicing, and her people a joy ; and I will rejoice in Jerusalem, and joy in my people." No wonder such expressions should be followed with promises about putting an end to the voice of weeping: and when they are compared with others of the same import, are they not a commentary on our Lord's words, about his servants, as entering into his joy, and his joy as being in them, that their joy may be full ?

In the Hundred and Second Psalm, when 'tis mentioned as a proof, that the time of God's favouring Zion was come, because his servants were favouring her dust and stones; is it not plainly implied that such glorious days cannot be far off, when there is much longing and pleading for them? and though the regarding the prayer of the destitute, mentioned in that Psalm, is indeed accomplished, in dispensations of grace, to particular members of Zion; is there not good ground from the connection of purposes, to understand it there, as respecting the general interests of Zion, which are the subject both of the preceding and following context, especially considering that remarkable character of the mentioned regard to prayer; that it was to be written on record, not only for the present but future generations? To restrict that context to the return from Babylon would be absurd, when it speaks so evidently of New Testament times, and seems to extend even to the latest and happiest of them. Mean time, may it not be considered as one of these Scriptures, which directs us to consider New Testament revivals, not only as accomplishments of Old Testament predictions, but also as answers to Old Testament prayers? according to what is said of the tribes of the ancient church, "Unto which promise made of God to our fathers, our twelve tribes instantly serving God day and night, hope to come."2

Though great importunity in such prayers is strongly inculcated in the expression of the sixtysecond chapter of Isaiah, which require the Lord's people not to hold their peace, not to keep silence day or night; and, to give themselves no rest; is there not something still more astonishing in what is added, verse seventh of the same chapter, about their giving HIM no rest, till he establish and make Jerusalem a praise in the earth?

The above persuasives to prayer, are things about which it may be hoped, that people who differ about other things must agree. Such pious persons as are not yet sufficiently informed, and persuaded of seve

1 Is. lxv. 18, 19.

2 Acts, xxvi. 6, 7.

ral past events, as instances of the success of the Gospel, must own, that they see not the less, but rather the more need of prayer for future success, even such as shall unite us all in thanksgiving, for what we must own we are now bound to unite in prayer for.

Are not all these late extraordinary dispensations of grace, with which the Lord has favoured so many different corners, so many gracious invitations and encouragements, and consequently so many new additional obligations to ask for more, as they put new arguments in our mouths; so that, in pleading, that the arm of the Lord may "Awake as in the days of old," we may add now also as in the days

of late.

If before these late gracious dispensations, prayer for such blessings was so much neglected, that in some respect it may be said, the Lord was found of people when they sought him not, and did wonderful things which we looked not for; may it not be hoped, if there shall be an abundant united seeking and looking for him, a seeking his face, and that with all the heart, that we shall find, that he has not commanded the house of Jacob to do this in vain, and that as he never was, he never will be "a wilderness, nor land of darkness" to them who long for him?

It is indeed too certain that there are also, in our day, several discouragements relating to the public interests of religion; particularly the opposition to Christianity, whether more openly or otherwise, surpassing perhaps what has appeared in Christendom for some ages. Our own sinfulness and ingratitude may also discourage us. But will remissness in prayer be justified by the things which shew the greatest need of earnestness? should not such things rather excite our attention the more to the assurances given us, that when so employed we are pleading for a cause that must finally prevail; and whose most threatening dangers and lowest times have frequently been soon followed with the most signal appearances in its behalf: as is evident from the times preceding the deliverances from Egypt and Babylon, the first promulgation of the Gospel, and the Protestant reformation. So agreeable is it to the church's experience and the Scripture promises concerning her, that when her power is gone, and she seems in imminent danger of being consumed; the power and good-will of him who dwelt in the bush seasonably interposes; and the time of need proves the time for the Lord to work.

How much is the exercise of faith and hope, even under public discouragements, extolled in Scripture,

not only as a forerunner of success, but also as matter of joyful reflection when it comes, as in that passage of the prophet, “The rebuke of his people shall he take away from off all the earth; and it shall be said in that day, lo, this is our God, we have waited for him, and he will save us; this is the Lord, we have waited for him, we will be glad and rejoice in his salvation!''1

Whether the times of the greatest and most extensive flourishing of the Gospel promised to the church in the last days be far off or near at hand, it not desirable to be of the number of those to whose fervent prayers these inestimable blessings shall be gracious returns? seeing it is evident from Scripture, that God will be enquired after, even for what he has absolutely promised; and that they who see such promises only afar off ought to embrace them. But it is no small encouragement, that as the glory of the latter days is still necessarily approaching, so some interpreters of great name, have, without presuming to determine the precise time, brought arguments of considerable weight to prove in general that the happy period cannot be far off. Sir Isaac Newton in his observations on the predictions, relating to that period in Daniel and the Apocalypse, which were published more than twenty years ago, in Part II. of his Book, Chap. I. near the end, has some remarkable passages upon the grounds of that probability. He observes, that in Daniel xii. 4, that prophet was commanded to shut up the words and seal the book, even to the time of the end: "That therefore is a part of this prophecy that it shall not be understood" (so clearly and fully) "before the last age of the world: but if the last age, the age of opening, these things be now approaching, as by the great successes of late interpreters it seems to be; we have more encouragement than ever to look into these things. If the general preaching of the Gospel be approaching, it is to us and our posterity that those words mainly belong. In the time of the end the wise shall understand, but none of the wicked shall understand. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.'" And afterwards he adds, "Amongst the interpreters of the last age there is scarce one of note who hath not made some discovery worth knowing; and thence I seem to gather that God is about opening these mysteries. The success of others put me upon considering it; and if I have done any thing which may be useful to following writers, I have my design."

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3 Apoc. i. 3.

HISTORICAL COLLECTIONS.

BOOK I.

A FEW HINTS OF THE SUCCESS OF THE GOSPEL FROM THE BEGINNING TO THE SIXTEENTH CENTURY.

CHAPTER I.

ITS QUICK AND EXTENSIVE PROGRESS IN THE FIRST THREE CENTURIES. SOME OF THE MEANS EMPLOYED BY DIVINE WISDOM FOR PROMOTING IT; SUCH AS, 1. THE APOLOGIES FOR CHRISTIANITY WRITTEN BY MEN OF LEARNING. 2. THE ZEAL OF THE PRIMITIVE CHRISTIANS. 3. THE HOLINESS OF THEIR LIVES. 4. THEIR PATIENCE AND CONSTANCY IN SUFFERING

MARTYRDOM. THE GOSPEL NOT ONLY SUBSISTS BUT FLOUKISHES UNDER REPEATED PERSECUTION IN THE YEARS 67, 92,

108, 118, 167, 205, 237, 250, 257, 393.

From MILLAE's Propagation of Christianity, Vol. L page 465, &c.

THE Swift progress of the Gospel, in the time of the Apostles, through most part of the then known world, was indeed astonishing. What followed was also remarkable; especially, if we consider that Christianity, from the spirituality of its precepts, its tendency to suppress lusts and corruptions, and its contrariety to the idolatry and superstition which had obtained a footing in the world for some thou- | sands of years, was likely to meet with the fiercest opposition. In fact, it did meet with such opposition; yet still it prospered, being attended with the power of God.

Origen tells Celsus1, "Many, both Greeks and Barbarians, wise and unwise, contend for the truth of our religion, even to the laying down their lives, a thing not known to any other profession in the world; and he challenges him, "To shew such an unspeakable number, reposing confidence in Esculapius, as he could shew of those who had embraced the faith of the holy Jesus." When Celsus objects, "That Christianity was a clandestine religion that crept up and down in corners;" Origen answers, “That the religion of the Christians was better known through the world than the dictates of their best philosophers."

Nor were they mean and ignorant persons only that came over to Christianity. But, as Arnobius observes, "Is not this an argument for our faith, that in so little a space of time, the sacraments of Christ's great name are diffused over the world; that orators, grammarians, rhetoricians, lawyers, physicians, and philosophers, men of great genius, love our religion,

Book i. Pp. 21, 22. 2 Book iii. p. 124. 3 Book. i. p. 7. 4 Against the Gentiles, Book i. p. 53.

B

despising these things wherein before they trusted? that servants will rather suffer torments from their masters, wives sooner part with their husbands, and children chuse to be disinherited by their parents, rather than abandon the Christian faith?"

Tertullian, addressing himself to the Roman governors, in behalf of the Christians, assures them', "That though Christians be as strangers of no long standing, yet they had filled all places of their dominions, their cities, islands, castles, corporations, councils, armies, tribes, the palace, senate, and courts of judicature; only they had left to the Heathens their temples. They are fit and ready to war, though they yield themselves to be killed for their religion. Had they a mind to revenge themselves, their numbers were great enough to appear in open arms, having a party not in this or that province, but in all quarters of the world. Nay, should they all but agree to retire out of the Roman empire, what a loss would there be of so many subjects. The world would be amazed at the solitude which would ensue upon it; aud you would have more enemies than friends; whereas now your enemies are fewer, because of the multitude of Christians, almost all your subjects and best citizens consisting of Christians. It would be more than a sufficient revenge to us, that your city, if we were gone, would be an empty possession to unclean spirits: and therefore Christianity is not to be called a trouble to your cities, but a favour; nor are we to be accounted enemies to mankind, but only adversaries to human

errors ?"

The same learned Author, writing to Scapula, deputy of Africa, then persecuting the Christians, desires him to consider, "If he went on with his persecution, what he would do with these many thousands, both of men and women, of every rank and age, that would readily offer themselves? what fires or swords must he have to dispatch them? Carthage itself must be decimated, his own friends and acquaintances, the principal men and matrons in the city, will suffer; if you spare not us, spare yourself, spare Carthage; have pity on the province."

Pliny the younger, though a Heathen, confesses to the Emperor, "That the cause of the Christians was a matter worthy of deliberation, by reason of the multitudes who were concerned; for many of each sex, of every age and quality, were and must be called in question; this superstition, says he, having in

1 Apology, Chap. xxxvii. p. 46. 2 To Scapula, Chap. xv. p. 92. 3 Pliny's Epistles, Book x. Epis. 97.

10

SUCCESS OF THE GOSPEL

fected and over-run not the city only, but towns and countries, the temples and sacrifices being generally forsaken."

Justin Martyr tells Tryphon, the Jew, "That however they might boast of the universality of their religion, that there were many nations and places of the world, where they nor it ever came; whereas there was no part of mankind, whether Greeks or Barbarians, or by what name soever they be called, even the most rude and unpolished nations, where prayers and thanksgivings were not made to the great Creator of the world, through the name of the crucified Jesus."

Irenaeus, who flourished in the year 179, informs us2, "This preaching of the Gospel, and this faith the church scattered up and down, the whole world maintains, as inhabiting one house, and believes it with one heart and soul, teaches and preaches it as with one mouth; for though there be different languages in the world, that doctrine that has been delivered to the church is but one and the same. The churches which are founded in Germany do not believe otherwise than those in Spain, France, Egypt, and Lybia, as well as those in the middle of the world."

First, Several men of learning became defenders of Christianity. It could not but be satisfying to men of meaner capacities, to see those of greater understanding, who could not be easily imposed upon, trampling under foot their former opinions, and not only entertaining the Christian faith, but strenuously defending it. The Gospel, at its first appearing in the world, was published by men of ordinary education, that it might not seem to be a human artifice. But, when after an hundred years considerable progress, malice did inflame its adversaries, it was proper to take in external helps to its assistance. The Christian apologists, and first writers against the Gentiles, did, by rational discourses, justify the Christians from the things they were unjustly charged with; proved the excellency, reasonableness and divinity of our holy religion, and exposed the folly and wickedness of Heathenism: by which means prejudices were removed, and many brought over to the faith. Thus, Quadratus of Athens, and Aristides, formerly a philosopher in that city, dedicated each an apology to the emperor Hadrian. Justin, the martyr, besides his tract against the Gentiles, wrote two apologies; the first to Antoninus Pius, the second to Marcus Aurelius and the senate. About the same time Athenagoras presented his apology to the emTertullian, above-cited, gives a larger account,3 "Their sound," says he, "went through all the perors Marcus Aurelius, and Aurelius Commodus, earth (speaking of the Apostles,) in whom but in and wrote his excellent discourse concerning the reChrist, who now come, have all these nations be-surrection. To the same Marcus Aurelius, Melito, lieved? Even Parthians, Medes, Elamites, the inhabitants of Mesopotamia, Armenia, Phrygia, Cappadocia, Pontus, Asia, and Pamphilia, those who dwell in Egypt, and the region of Africa, which is beyond Cyrene, strangers and denizens at Rome, Jews at Jerusalem, and the rest of the nations; as also many of the Getuli, many borders of the Moors; the utmost bounds of Spain, divers nations in Gaul, and places of Britain, inaccessible to the Roman armies, have yielded subjection to Christ; and also the Sarmatians, the Dacians, the Germans, and the Scythians, with many obscure countries and provinces, islands and places unknown to us, which, says he, I cannot reckon up; in all which the name of Christ reigns, because he is now come, before whom the gates of all cities are set open, and bars of iron are snapt asunder; that is, these hearts, once possessed by the devil, are opened by faith in him." And afterwards he demonstrates, that the kingdom of Christ is more extensive than any of the four great monarchies.

To which, add another passage of Arnobius; he,
when speaking of the success of the Gospel, says*,
"We may enumerate these things done in India
among the Persians and the Medes; and also in
Arabia, Egypt, Asia, Syria, Galatia, Cappadocia,
among the Parthians, Phrygians, in Achaia, Mace-
donia and Epirus; and in all isles and provinces that
the rising or setting sun shines upon, even at Rome
itself, the empress of all, where men, educated in
king Numa's arts and ancient supersition, have for-
saken the same, and heartily embraced the truth of
the Christian religion."

There were many things, in the first two or three
centuries, that very much recommended Christianity
to the world, and in divine providence tended to the
happy progress of it. I shall notice the following.

1 Dialogue with Tryphon.

2 Against Heresies, Book iii. Chap. iii. p. 39.
3 Against the Jews, Chap. vii. p. 98.

4 Against the Gentiles, Book ií. p. 61.

cause.

of Sardis, did exhibit his apologetic oration. To him
also Apollinaris, of Hierapolis, in Asia, dedicated his
defence of the Christian faith, and wrote five books
against the Gentiles, and two concerning the truth.
Not long after, Theophilus, of Antioch, composed his
three excellent books for the conviction of Autolycus;
and Miltiades presented an apology, probably, to the
emperor Commodus; and Tatian, the Syrian, scholar
to Justin Martyr, wrote a book against the Gentiles.
Tertullian, a man of great learning, the first among
the Latins that appeared in this cause, under the
reign of Severus, published his apologetic, directed
to the magistrates of the Roman empire, besides his
books to the Gentiles, to Scapula, and many more.
After him succeeded Origen, whose eight books
Minucius Felix, an eminent advocate at
against Celsus, did great service to the Christian
Rome, wrote a short, but most elegant dialogue be-
tween Octavius and Caecilius, which, as Lactantius
observes,' shows how fit and able an advocate he
would have been to assert the truth, had he wholly
applied himself to it. About the time of the empe-
rors Gallus and Velusian, Cyprian addressed himself
in a discourse to Demetrius, pro-consul of Africa, in
behalf of the Christians, and published his tract on
the Vanity of Idols, which is a compend of Minu-
cius' Dialogue. Toward the close of that age, under
Diocletian, Arnobius, who taught rhetoric at Sica in
Africa, being convinced of the truth of Christianity,
could hardly at first make others believe he was in
earnest; therefore, to evidence his sincerity, he wrote
seven books against the Gentiles, where he smartly
and rationally pleads the Christian cause. Lactan-
tius, his scholar, professed rhetoric at Nicodemia;
he composed several discourses in defence of the
Christian, and in subversion of the Gentile religion.

A second mean of the progress of Christianity, was the indefatigable zeal used in the propagation of it. Every method was essayed to reclaim men from

1 Of Righteousness, Book v. Chap. i. p. 395.

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