In short, abstracting altogether from the _hatred_ to Christ, founded on eternal principles of the enmity between the worldly and the spiritual, and looking only to the political uneasiness amongst magistrates which accompanied the early footsteps of Christianity, one may illustrate it by the parallel feelings which in our own generation, amongst the Portuguese, for instance, have dogged the movements of free-masonry. We in England view this panic as irrational: and amongst ourselves it would be so; for British free-masonry conceals nothing worse than it professes. But, on the Continent, it became a mask for shrouding any or every system of anti-social doctrine, or, again, for playing into the hands of treason and conspiracy. There was always in the first place a reasonable fear of secret and perilous doctrines--Communism, for instance, under some modification, or rancorous Jacobinism. And secondly, suppose that for the present, or in the existing stage of the secret society, there really were no esoteric and mischievous doctrine propagated, there was at any rate the custom established of meeting together in secret, of corresponding by an alphabet of conventional signals, and of acting by an impenetrable organization, always applicable to evil purposes, even where it might not originally have been so applied. The machinery which binds together any secret society, as being always available for evil ends, must inevitably justify some uneasiness in all political authorities. And, under those circumstances, the public jealousy must have operated against the free movement of early Christianity: nothing could have disarmed it, except some counter-principle so managed, as to insure that freedom of public meetings which opened the _sine qua non_ channel for the free propagation of religious truth. Such a counter-force was brought into play by Christ on that day when first he offered himself to Judea as a _hakim_, or popular physician. Under the shelter of that benign character, at one blow he overthrew an obstacle that would else infallibly have frozen the very element in which only any system of novel teaching could attempt to move. Most diseases were by the Jews invested with more or less of a supernatural character; and in no department of knowledge was the immediate illumination from above more signally presumed than in the treatment of diseases. A physician who was thus divinely guided in the practice of his art was a _debtor_ to God and to his fellow-men for the adequate application of so heavenly a gift. And, if _he_ could not honorably withdraw from the mission with which God had charged him, far less could politicians and magistrates under any allegation of public inconveniences presume to obstruct or to make of none effect the sublime mysteries of art and sagacity with which the providence of God had endowed an individual for the relief of suffering humanity; the _hakim_ was a debtor to the