As to the dangers to which it is said they exposed themselves, they had none to fear, except in Judea, which they quickly quitted, finding the Jews too stubborn, and went to the Greeks. From the Greeks, and likewise from the Romans, they had not much to fear, who were not very difficult or scrupulous in admitting new gods, and new modes of worship. Besides this, the Romans for a great while seem to have considered the Christians merely as a Jewish sect who differed from the rest of the Jews in matters not worth notice; as is to be gathered from Tacitus and Suetonius. And if the Apostles did speak against the Pagan gods, it was no more than what the Roman poets and philosophers did; and the magistrates were not then very severe about it. And it is evident from the Acts of the Apostles, that the Roman praetors considered the accusations against Paul and his companions, as mere trifles. But in Judea, where the danger was evident, it was otherwise. When Paul was in peril there, on account of his transgressions against the law, after being delivered from the Jews by the Roman garrison at Jerusalem, he pleaded before Festus and Agrippa, that he was falsely accused by the Jews; and he asserted that he had taught nothing against the Law of Moses, and his country, but that he only preached about the resurrection of the dead; and that it was for this that the Jews persecuted him; and ended by appealing to Caesar. When yet he knew that this was not the reason of the hatred of the Jew against him; but that it was because he taught that circumcision, and the Law of Moses were abolished, and no longer binding: which is evident to any one who will read the Acts, and the Epistle to the Galatians. So you see by what manoeuvre he got out of the difficulty: first, by at least equivocating, and then by refusing to be tried by his own countrymen, and appealing to Caesar; thus securing himself a safe conduct out of Judea, which was too dangerous for him. Among the Gentiles, their doctrine had a better chance of success, for they taught them marvellous doctrines, such as they had been accustomed to listen to, viz. how the Son of God was born of a virgin, and was cruelly put to death; and that his Divine Father raised him from the dead. The idea of God's having a son of a woman did not shock them, for all their demigods they believed had been so begotten; and a great part of their poems are filled with the exploits and the sufferings of these heroes, who are at length rewarded by being raised from earth to heaven, as Jesus is said to have been. These doctrines were not disrelished by the common people, but were rejected by the wise and learned. Accordingly we see that Paul could make nothing of the philosophers of Athens, who derided him, and considered him as telling them a story similar to those of their own mythology, when he preached to them Jesus and the resurrection. And in revenge, we see Paul railing against both the stubborn Jews, and