itants. It was well governed and
sumptuously adorned. A real belief in the homely vulgar gods of their
forefathers had declined among educated people, and the humane
principles of Stoic philosophy were instilling a new regard for the
less fortunate classes of mankind. Strange foreign devotions were
satisfying some of the yearnings which found no nourishment in the hard
old Roman paganism. Men who took no interest in Jupiter were attracted
by Mithras, the Eastern god of the light. Women who could obtain no
entrance into the exclusive sisterhood of the Vestal Virgins, could
find occupation in the worship of the Egyptian Isis. Some vague belief
in a Divine One was rising in minds who thought that Jupiter Mithras
and Isis were only symbols of a power behind the mists of human wisdom.
Jews {161} of all classes were numerous, though the majority were as
poor as those of East London. They made some converts, and Poppaea,
the mistress of Nero in A.D. 58, dallied with Judaism as with a new
sensation. Men and women of every race were included among the slaves
of Rome, and the arts and elegance of Greek and Syrian slaves often
proved a staircase by which new religions found a way into the chambers
of the great and wealthy. In spite of some signs of moral vigour,
society was cankered with pride of class and with self-indulgence. It
possessed no regenerating force capable of checking the repulsive vice
which was encouraged by the obscenity of actors and the frivolity of
sceptics.

We are told that "sojourners from Rome," both Jews and proselytes, were
in the crowd which listened to St. Peter's address on the Day of
Pentecost (Acts ii. 10). It is possible that these men brought news of
the gospel to the large body in Rome of Jews, and of Gentiles
influenced by Jewish ideas. In any case, communication between the
chief cities of the empire was at this time so frequent that we may be
sure that the principles and attractions of Christianity were soon
heard of at Rome. Gradually a small band formed there of people who
were interested and pleased by what they had learnt of Christ; it is
probable that St. Paul sent Aquila and Prisca from Ephesus to give them
definite instruction. It does not seem that they had been visited by
an apostle (xv. 20). The Epistle is addressed to a community
consisting of Jews and Gentiles, but the Gentiles are by far the more
numerous.

The apostle's claim in ch. i. to address this Church as wi