25. "Decline and Fall," Vol. i, p. 481. Gibbon claims, however, that "notwithstanding the severity of this law, the virtuous courage of many of the pagans in concealing their friends or relatives, affords an honorable proof, that the rage of superstition had not extinguished in their minds the sentiments of nature and humanity."—Ibid.
26. Schlegel, quoted by Murdock, see note Mosheim's Eccl. Hist., Cent. iv, Bk. ii. Ch. i.
27. "Decline and Fall," Vol. i, ch. xvi, p. 477. Gibbon undertakes to modify what he has here written by saying that the policy of a well-ordered government must sometimes have interposed in behalf of the oppressed Christians. "This wants proof," says Milman in a footnote on the remark, "the edict of Diocletian was executed in all its rigor during the rest of the reign;" and gives reference to Eusebius Eccl. Hist., Bk. viii, ch. xiii.
28. See Milner's Church History, Vol. ii, cent. iv, ch. ii, I also give the following in evidence of the severity of the persecution of the Christians in the early centuries of our era; and since it is taken from the funeral oration pronounced by Libanius over the body of his friend, the Emperor Julian, commonly called the apostate—because in manhood he renounced that Christianity which had been forced on him in childhood, and attempted to restore the ancient religion of Rome—it is of the same character of evidence as that already found in the statements of Tacitus and Pliny—it is the testimony of one unfriendly to Christianity, who could have no motive for exaggerating the sufferings of the Christians. Referring to the mildness of the methods of persecution adopted by Julian against the Christians, Labanius says: "They who adhered to corrupt religion [he means the Christians] were in great terrors [on his accession to the throne] and expected that their eyes would be plucked out, that their heads would be cut off, and that rivers of their blood would flow from the multitude of slaughters. They apprehended their new master would invent new kinds of torment, in comparison of which mutilation, sword, fire, drowning, being buried alive, would appear slight pains. For the preceding emperors had employed against them all these kinds of punishments."
CHAPTER III.
THE EFFECT OF PEACE, WEALTH AND LUXURY ON CHRISTIANITY.
Disastrous as the persecutions of the early Christian centuries were, still more mischievous to the church were those periods of tranquility which intervened between the outbursts of rage that prompted them. Peace may have her victories, no less renowned than those of war; and so, too, she has her calamities, and they are not less destructive than those of war. War may destroy nations, but ease and luxury mankind corrupt—the body and the mind. Especially is peace dangerous to the church. Prosperity relaxes the reins of discipline; people feel less and less the need of a sustaining providence; but in adversity the spirit of man feels after God, and he is correspondingly more devoted to the service of religion.
We shall find the early Christians no exception to the operation of this influence of repose. Whenever it was accorded them, either through the mercy or the indifference of the emperors, internal dissensions, the intrigues of aspiring prelates and the rise of heresies characterized those periods. Even Milner, who wrote his great work to counteract the influence of the too candid Mosheim; who takes to task other ecclesiastical writers for making too much of the wickedness that has existed in the church; who declares in the introduction of his Church History that genuine piety is the only thing he intends to celebrate, and announces it to be his purpose to write the history of those men only, irrespective of the external church to which they belonged, who have been real not nominally Christians1—even Milner, I say, admits and deplores the mischief wrought by these periods of peace which came to the church between the storms of persecution which plagued it; and refers in several places to the marked and steady declension of the Christian spirit in those centuries with which at present I am dealing. He admits that a gloomy cloud hung over the conclusion of the first century; and argues that the first impressions made by the effusion of the spirit are generally the strongest; that human depravity, overborn for a time, arises afresh, particularly in the next generation—hence the disorders of schism and heresy that arose in the church, the tendency of which was to destroy the work of God.2
The same writer upon the authority of Origen says that the long peace granted the church in the third century produced a great degree of luke-warmness and religious indecorum. "Let the reader," says he, "only notice the indifference which he [Origen] here describes, and the conduct of the Christians both in the first and second century, and he will be affected with the greatness of the declension." Then follows the picture drawn by Origen: "Several come to church only on solemn festivals; and then not so much for instruction as diversion. Some go out again as soon as they have heard the lecture, without conferring or asking the pastors questions. Others stay not till the lecture is ended; and others hear not so much as a single word; but entertain themselves in a corner of the church."
Coming to the middle of the third century, just previous to that severe persecution inaugurated by the Emperor Decius, and speaking of Cyprian, bishop of Carthage: Milman exclaims: "A star of the first magnitude! when we consider the times in which he lived. Let us recreate ourselves with the contemplation of it. We are fatigued with hunting for Christian goodness; and we have discovered but little and that little with much difficulty. We shall find Cyprian to be a character who partook indeed of the declension which we have noticed and lamented; but who was still far superior, I apprehend, in real simplicity and piety to the Christians of the East."3 This same Cyprian, in whom Milner delights, speaking of the effects of the long peace which preceded the Decian persecution, says: "Each had been bent on improving his own patrimony; and had forgotten what believers had done under the apostles, and what they ought always to do. They were brooding over the arts of amassing wealth; the pastors and the deacons each forgot their duty; works of mercy were neglected, and discipline was at the lowest ebb; luxury and effeminacy prevailed; meritricious arts in dress were cultivated; fraud and deception practiced among brethren. Christians would unite themselves in matrimony with unbelievers; could swear not only without reverence but even without veracity. With haughty asperity they despised their ecclesiastical superiors; they railed against one another with outrageous acrimony, and conducted quarrels with determined malice. Even many bishops, who ought to be guides and patterns to the rest, neglected the peculiar duties of their stations, gave themselves up to secular pursuits. They deserted their places of residence and their flocks; they traveled through distant provinces in quest of pleasure and gain; gave no assistance to the needy brethren; but were insatiable in their thirst of money. They possessed estates by fraud and multiplied usury. What have we not deserved to suffer for such conduct? Even the divine word hath foretold us what we might expect: 'If his children forsake my law and walk not in my judgments, I will visit their offenses with the rod and their sins with scourges.' These things had been denounced and foretold, but in vain. Our sins had brought our affairs to that pass, that because we had despised the Lord's directions, we were obliged to undergo a correction of our multiplied evils and a trial of our faith by severe remedies."4
The last forty years of the third century were years of peace to the church. That period began with the ascension of Gallienius, a man of taste, indolence, philosophy and toleration, to the throne; and his example was followed by the emperors to the end of the century. A new scene this, Christianity tolerated by a pagan government for forty years! "This new scene did not prove favorable to the growth of grace and holiness," writes Milner. "In no period since the apostles was there ever so great a general decay as in this; not even in particular instances can we discover during this interval, much of lively Christianity."5
Though conscious of having already quoted copiously upon the point under consideration, I cannot withhold the testimony of Eusebius who was a witness of the effects of that peace granted the church previous to the last great pagan persecution, the Diocletian. After describing the multitudes which flocked into the church before the declension in the spirit of true Christianity so greatly prevailed, he remarks: "Nor was any malignant demon able to infatuate, no human machinations prevent them so long as the providential hand of God