incited by the
contemplation of it to inquire what there is in the core of the matter?
and who, that has inquired, does not join us? and who, that joins us,
does not long to suffer?" [285:1]

In another point of view the perils connected with a profession of the
gospel exercised a wholesome influence. Comparatively few undecided
characters joined the communion of the Church; and thus its members, as
a body, displayed much consistency and steadfastness. The purity of the
Christian morality was never seen to more advantage than in those days
of persecution, as every one who joined the hated sect was understood to
possess the spirit of a martyr. And never did the graces of the religion
of the cross appear in more attractive lustre than when its disciples
were groaning under the inflictions of imperial tyranny. As some plants
yield their choicest odours only under the influence of pressure, it
would seem as if the gospel reserved its richest supplies of patience,
strength, and consolation, for times of trouble and alarm. Piety never
more decisively asserts its celestial birth than when it stands
unblenched under the frown of the persecutor, or calmly awaits the shock
of death. In the second and third centuries an unbelieving world often
looked on with wonder as the Christians submitted to torment rather than
renounce their faith. Nor were spectators more impressed by the _amount_
of suffering sustained by the confessors and the martyrs, than by the
_spirit_ with which they endured their trials. They approached their
tortures in no temper of dogged obstinacy or sullen defiance. They
rejoiced that they were counted worthy to suffer in so good a cause.
They manifested a self-possession, a meekness of wisdom, a gentleness,
and a cheerfulness, at which the multitude were amazed. Nor were these
proofs of Christian magnanimity confined to any one class of the
sufferers. Children and delicate females, illiterate artisans and poor
slaves, sometimes evinced as much intrepidity and decision as
hoary-headed pastors. It thus appeared that the victims of intolerance
were upheld by a power which was divine, and of which philosophy could
give no explanation.

We form a most inadequate estimate of the trials of the early
Christians, if we take into account only those sufferings they endured
from the hands of the pagan magistrates. Circumstances which seldom came
under the eye of public observation not unfrequently kept them for life
in a