"Afterwards in the same Apology, having mentioned some of our Lord's miracles, such as healing diseases and raising the dead, he adds: 'And that these things were done by him you may know from the Acts made in the time of Pontius Pilate.'
"Tertullian, in his Apology, about the year 200, having spoken of our Savior's crucifixion and resurrection, and his appearance to his disciples, who were ordained by him to preach the gospel over the world, goes on: 'Of all these things, relating to Christ, Pilate, in his conscience a Christian, sent an account to Tiberius, then emperor.'
"In another chapter or section of his Apology, nearer the beginning, he speaks to this purpose: 'There was an ancient decree that no one should be received for a deity unless he was first approved by the senate. Tiberius, in whose time the Christian religion had its rise, having received from Palestine in Syria an account of such things as manifested our Savior's divinity, proposed to the senate, and giving his own vote as first in his favor, that he should be placed among the gods. The senate refused, because he himself had declined that honor.'
"'Nevertheless the emperor persisted in his own opinion, and ordered that if any accused the Christians they should be punished.' And then adds: 'Search,' says he, 'your own writings, and you will there find that Nero was the first emperor who exercised any acts of severity toward the Christians, because they were then very numerous at Rome.'
"It is fit that we should now observe what notice Eusebius takes of these things in his Ecclesiastical History. It is to this effect: 'When the wonderful resurrection of our Savior, and his ascension to heaven, were in the mouths of all men, it being an ancient custom for the governors of provinces to write the emperor, and give him an account of new and remarkable occurrences, that he might not be ignorant of anything; our Savior's resurrection being much talked of throughout all of Palestine, Pilate informed the emperor of it, as likewise of his miracles, which he had heard of, and that being raised up after he had been put to death, he was already believed by many to be a god. And it is said that Tiberius referred the matter to the senate, but that they refused their consent, under a pretence that it had not been first approved of by them; there being an ancient law that no one should be deified among the Romans without an order of the senate; but, indeed, because the saving and divine doctrine of the gospel needed not to be confirmed by human judgment and authority. However, Tiberius persisted in his former sentiment, and allowed not anything to be done that was prejudicial to the doctrine of Christ. These things are related by Tertullian, a man famous on other accounts, and particularly for his skill in the Roman laws. I say he speaks thus in his Apology for the Christians, written by him in the Roman tongue, but since (in the days of Eusebius) translated into the Greek.' His words are these: 'There was an ancient decree that no one should be consecrated as a deity by the emperor, unless he was first approved of by the senate. Marcus Aemilius knows this by his god Alburnus. This is to our purpose, forasmuch as among you divinity is bestowed by human judgment.'
"And if God does not please man, he shall not be God. And, according to this way of thinking, man must be propitious to God. Tiberius, therefore, in whose time the Christian name was first known in the world, having received an account of this doctrine out of Palestine, where it began, communicated that account to the senate; giving his own suffrage at the same time in favor of it. But the senate rejected it, because it had not been approved by themselves. 'Nevertheless the emperor persisted in his judgment, and threatened death to such as should accuse the Christians.' 'Which,' adds Eusebius, 'could not be other than the disposal of Divine Providence, that the doctrine of the gospel, which was then in its beginning, might be preached all over the world without molestation.' So Eusebius.
"Divers exceptions have been made by learned moderns to the original testimonies of Justin Martyr and Tertullian. 'Is there any likelihood,' say they, 'that Pilate should write such things to Tiberius concerning a man whom he had condemned to death? And if he had written them, is it probable that Tiberius should propose to the senate to have a man put among the gods upon the bare relation of a governor of a province? And if he had proposed it, who can make a doubt that the senate would not have immediately complied? So that though we dare not say that this narration is absolutely false, yet it must be reckoned as doubtful.' So says Du Pin.
"These and other difficulties shall now be considered.
"Now, therefore, I shall mention some observations:
"In the first place, I shall observe that Justin Martyr and Tertullian are early writers of good repute. That is an observation of Bishop Pearson. These testimonies are taken from the most public writings, Apologies for the Christian religion, presented, or at least proposed and recommended to the emperor and senate of Rome, or to magistrates of high authority and great distinction in the Roman empire.