"_Christiani et Judæi tanquam machinatores incendii supplicio affici solent._" It is in fact probable, that the Jews and the Christians, whose mutual enmity was extremely violent, reciprocally accused each other of setting the city on fire; and that the scorn and horror felt towards the Jews, with whom the Christians were usually confounded, rendered them equally the objects of public suspicion and vengeance. We are obliged to acknowledge, that the epistolary correspondence of Seneca and Paul is in a ridiculous and barbarous Latin; that the subjects of these letters are as inconsistent as the style; and that at present they are regarded as forgeries. But, then, may we venture to contradict the testimony of St. Jerome and St. Augustine? If writings, attested by them, are nothing but vile impostures, how shall we be certain of the authenticity of others more respectable? Such is the important objection of many learned persons. If we are unworthily deceived, say they, in relation to the letters of Paul and Seneca on the Apostolical Institutes, and the Acts of St. Peter, why may we not be equally imposed upon by the Acts of the Apostles? The decision of the Church and faith are unequivocal answers to all these researches of science and suggestions of the understanding. It is not known upon what foundation Abdias, first bishop of Babylon, says, in his "History of the Apostles," that St. Paul caused St. James the Less to be stoned by the people. Before he was converted, however, he might as readily persecute St. James as St. Stephen. He was certainly very violent, because it is said in the Acts of the Apostles, that he "breathed threatenings and slaughter". Abdias has also taken care to observe, that the mover of the sedition in which St. James was so cruelly treated, was the same Paul whom God had since called to the apostleship. This book, attributed to Abdias, is not admitted into the canon; but Julius Africanus, who has translated it into Latin, believes it to be authentic. Since, however, the church has not admitted it, _we_ must not admit it. Let us content ourselves with adoring Providence, and wishing that all persecutors were transformed into charitable and compassionate apostles. PERSECUTION. I will not call Diocletian a persecutor, for he protected the Christians for eighteen years; and if, during his latter days, he did not save them from the resentment of Galerius, he only furnished the example of a prince seduced, like many others, by intrigue and cabal, into a conduct unworthy of his character. I will still less give the name of persecutor to Trajan or Antonius. I should regard myself as uttering blasphemy.