of Heathenism at this period.  Fifty years afterwards, Jerome represents the decline of Paganism, in language which conveys the same idea of its approaching extinction:  “Solitudinem patitur et in urbe gentilitas.  Dii quondam nationum, cum bubonibus et noctuis, in solis culminibus remanserunt.” (Jer. ad Lect. ep. 5, 7.) Jerome here indulges a triumph, natural and allowable in a zealous friend of the cause, but which could only be suggested to his mind by the consent and universality with which he saw; the religion received.  “But now,” says he, “the passion and resurrection of Christ are celebrated in the discourses and writings of all nations.  I need not mention Jews, Greeks, and Latins.  The Indians, Persians, Goths, and Egyptians philosophise, and firmly believe the immortality of the soul, and future recompenses, which, before, the greatest philosophers had denied, or doubted of, or perplexed with their disputes.  The fierceness of Thracians and Scythians is now softened by the gentle sound of the Gospel; and everywhere Christ is all in all.”  (Jer. ad Lect. ep. 8, ad Heliod.) Were, therefore, the motives of Constantine’s conversion ever so problematical, the easy establishment of Christianity, and the ruin of Heathenism, under him and his immediate successors, is of itself a proof of the progress which had made in the preceding period.  It may be added also, “that Maxentius, the rival of Constantine, had shown himself friendly to the Christians.  Therefore of those who were contending for worldly power and empire, one actually favoured and flattered them, and another may be suspected to have joined himself to them partly from consideration of interest:  so considerable were they become, under external disadvantages of all sorts.” (Lardner, vol. vii. p. 380.) This at least is certain, that, throughout the whole transaction hitherto, the great seemed to follow, not to lead, the public opinion.

It may help to convey to us some notion of the extent and progress of Christianity, or rather of the character and quality of many early Christians, of their learning and their labours, to notice the number of Christian writers who flourished in these ages.  Saint Jerome’s catalogue contains sixty-six writers within the first three centuries, and the first six years of the fourth; and fifty-four between that time and his own, viz.  A. D. 392.  Jerome introduces his catalogue with the following just remonstrance:—­“Let those who say the church has had no philosophers, nor eloquent and learned men, observe who and what they were who founded, established, and adorned it; let them cease to accuse our faith of rusticity, and confess their mistake.” (Jer.  Prol. in Lib. de Ser.  Eccl.) Of these writers, several, as Justin, Irenaeus, Clement of Alexandria, Tertullian, Origen, Bardesanes, Hippolitus, Eusebius, were voluminous writers.  Christian writers abounded particularly about the year 178.  Alexander, bishop of Jerusalem, founded a library in that city, A.D. 212.  Pamphilus,