The fancy of later Christian writers that Hadrian regarded their coreligionists with special consideration seems founded on misconception. We hear, indeed, of the graciousness with which he allowed them, among other sectarians, to defend their usages and expound their doctrines in his presence; and doubtless his curiosity, if no worthier feeling, was moved by the fact, which he fully appreciated, of the interest they excited in certain quarters of the empire. But there is no evidence that his favor extended further than to the recognition of their independence of the Jews, from whom they now formally separated themselves, and the discouragement of the local persecutions to which they were occasionally subjected.
So far the bigoted hostility of their enemies was overruled at last in their favor.
In another way they learned to profit by the example of their rivals. From the recent policy of the Jews they might understand the advantage to a scattered community, without a local centre or a political status, of erecting in a volume of sacred records their acknowledged standard of faith and practice.
The scriptures of the New Testament, like the Nuschua of the Jewish rabbis, took the place of the holy of holies as the tabernacle of their God and the pledge of their union with him.
The canon of their sacred books, however casual its apparent formation, was indeed a providential development. The habitual references of bishops and doctors to the words of their Founder, and the writings of the first disciples, guided them to the proper sources of their faith and taught them justly to discriminate the genuine from the spurious.
Meagre as are the remains of Christian literature of the second century, they tend to confirm our assurance that the scriptures of the new dispensation were known and recognized as divine at that early period, and that the Church of Christ, the future mistress of the world, was already become a great social fact, an empire within the empire.