ers. The primitive Christians perpetually
trod on mystic ground, and their minds were exercised by the habits of
believing the most extraordinary events. They felt, or they fancied,
that on every side they were incessantly assaulted by daemons, comforted
by visions, instructed by prophecy, and surprisingly delivered from
danger, sickness, and from death itself, by the supplications of the
church. The real or imaginary prodigies, of which they so frequently
conceived themselves to be the objects, the instruments, or the
spectators, very happily disposed them to adopt with the same ease,
but with far greater justice, the authentic wonders of the evangelic
history; and thus miracles that exceeded not the measure of their own
experience, inspired them with the most lively assurance of mysteries
which were acknowledged to surpass the limits of their understanding. It
is this deep impression of supernatural truths, which has been so much
celebrated under the name of faith; a state of mind described as
the surest pledge of the divine favor and of future felicity, and
recommended as the first, or perhaps the only merit of a Christian.
According to the more rigid doctors, the moral virtues, which may be
equally practised by infidels, are destitute of any value or efficacy in
the work of our justification.

Chapter XV: Progress Of The Christian Religion.--Part V.

IV. But the primitive Christian demonstrated his faith by his virtues;
and it was very justly supposed that the divine persuasion, which
enlightened or subdued the understanding, must, at the same time, purify
the heart, and direct the actions, of the believer. The first apologists
of Christianity who justify the innocence of their brethren, and the
writers of a later period who celebrate the sanctity of their ancestors,
display, in the most lively colors, the reformation of manners which was
introduced into the world by the preaching of the gospel. As it is my
intention to remark only such human causes as were permitted to second
the influence of revelation, I shall slightly mention two motives which
might naturally render the lives of the primitive Christians much purer
and more austere than those of their Pagan contemporaries, or their
degenerate successors; repentance for their past sins, and the laudable
desire of supporting the reputation of the society in which they were
engaged. [83]

[Footnote 83: These, in the opinion of the editor, are the most uncand