with unusual frequency, a small mercenary class was formed, to which allusion is made in the later poem. At all events, it is quite certain that no large class of mercenaries or wages-slaves existed at the time the Gospel was first propagated; and this was one of the main difficulties in the way of its progress. A destitute proletarian class would have hailed the doctrine of equality with joy and gladness To well-fed, contented, ignorant slaves, who had neither hunger nor tuition to sharpen their intellects, it was all but incomprehensible: besides, the relation in which they stood to their owners made it perilous to tamper with them.
In the face of these formidable difficulties, it may well be asked what means, short of the miraculous, could have secured such amazing successes for Christianity so soon after its foundation? We are not divines, and therefore shall leave the miraculous to those who prefer accounting in that way for the truly marvellous progress made by the first Christians in the propagation of their doctrines. Suffice it for us to say that nothing like it was ever before known in the world, nor since. Of the rapidity and multiplicity of its early triumphs we have abundant evidence in the history of the Acts of the Apostles. In Judea, where the Gospel was first preached (and where, no doubt, the labours of bygone martyred prophets, the preachings of John the Baptist, and, mayhap, the example and secret propagandism of the Essenes had prepared the ground for the seed), the new mission was, as might be expected, most successful. On the fiftieth day after the Crucifixion, it is said, three thousand persons were converted in Jerusalem by a single sermon of the Apostles. A few weeks after, five thousand true believers were present at another sermon preached in Jerusalem. Within less than ten years after Christ's death, the disciples and followers had become so numerous throughout Judea, particularly in and about Jerusalem, that they were objects of jealousy and alarm to Herod himself. About the twenty-second year after the Crucifixion they had so multiplied themselves that their name was legion. These facts may be collected from the Acts themselves.
Nor was it amongst the poor only that the doctrines of fraternity and equality gained ground; they penetrated all ranks of the population; they were ardently espoused by men in high stations and of responsible offices, whose countenancing of such a creed was at the moment a most perilous adventure. Amongst those early proselytes we find Joseph of Arimathea and Nicodemus, both members of the Jewish sanhedrim or council; Jarius, a ruler of the synagogue; Zaccheus, the chief of the publicans at Jericho; Apollos, a distinguished orator; Sergius Paulus, a Roman and governor of the island of Cyprus; Cornelius, a Roman centurion; Dionysius, a judge and senator of the Athenian Areopagus; Erastus, treasurer of Corinth; Tyrennus, another Corinthian and professor of rhetoric; Paul, learned in the Jewish law; Publius, governor of Melite (now Malta); Philemon, a man of great rank and influence at Colosse; Simon, a sophist of some note in Samaria; Zenas, a lawyer; and, we are told, even some of the emperor's own household.
