A New Witness for God (Vol. 1-3). B. H. Roberts

and guarded his people as the worthy subjects of his care. But when by reason of excessive liberty, we sunk into negligence and sloth, one envying and reviling another in different ways, and we were almost, as it were, upon the point of taking up arms against each other with words as with darts and spears, prelates inveighing against prelates, and people rising up against people, and hypocrisy and dissimulation had arisen to the greatest height of malignity, then the divine judgment, which usually proceeds with a lenient hand, whilst the multitudes were yet crowding into the church, with gentle and mild visitation began to afflict the episcopacy; the persecution having begun with those brethren in the army. But as if destitute of all sensibility, we were not prompt in measures to appease and propitiate the Deity; some indeed like atheists, regarding our situation as unheeded and unobserved by a Providence, we added one wickedness and misery to another. But some that appeared to be our pastors deserting the law of piety, were inflamed against each other with mutual strifes, only accumulating quarrels and threats, rivalship, hostility and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves."⁶

      Let it be remembered that this is quoted from a writer contemporary with the events, and who says in the very chapter following the one from which the foregoing is taken that it was not for him to record the dissensions and follies which the shepherds of the people exercised against each other before the persecution. He also adds: "We shall not make mention of those that were shaken by the persecution, nor of those that suffered shipwreck in their salvation, and of their own accord were sunk in the depths of the watery gulf."⁷ Then in his Book of Martyrs, referring to events that occurred between the edicts ordering the persecution, he says: "But the events that occurred in the intermediate times, besides those already related, I have thought proper to pass by; I mean more particularly the circumstances of the different heads of the churches, who from being shepherds of the reasonable flocks of Christ, that did not govern in a lawful and becoming manner, were condemned, by divine justice, as unworthy of such a charge, to be the keepers of the unreasonable camel, an animal deformed in the structure of his body; and condemned further to be the keepers of the imperial horses. * * * Moreover, the ambitious aspirings of many to office, and the injudicious and unlawful ordinations that took place, the divisions among the confessors themselves, the great schisms and difficulties industriously fomented by the factions among the new members, against the relics of the church, devising one innovation after another, and unmercifully thrusting them into the midst of all these calamities, heaping up affliction upon affliction. All this, I say, I have resolved to pass by, judging it foreign to my purpose, wishing, as I said in the beginning, to shun and avoid giving an account of them."⁸

      Hence, however bad the condition of the church is represented to be by ecclesiastical writers, we must know that it was still worse than that; however numerous the schisms; however unholy the ambition of aspiring prelates; however frequent and serious the innovations upon the primitive ordinances of the gospel; however great the confusion and apostasy in the church is represented to be; we must know that it is still worse than that, since the church historians contemporaneous with the events refused to record these things in their fullness lest it should prove disastrous to the church; just as some of our modern scholars professing to write church history express their determination to close their eyes to the corruption and abuses which form the greater part of the melancholy story of ecclesiastical history, for fear that relating these things would make it appear that real religion scarcely had any existence.⁹ But it is all in vain. "It is idle, it is disingenuous," remarks the editor¹⁰ of Gibbon's great work, "to deny or to dissemble the early depravations of Christianity, its gradual but rapid departure from its primitive simplicity and purity, still more from its spirit of universal love." If the intermittent peace accorded to the church in the first three troubled centuries of its existence was productive of the evils admitted by the writers who have felt that the cause of religion demanded that these evils as much as possible should be covered up, naturally enough one exclaims, what then must have been the result of that repose which came to the church after the elevation of Constantine to the imperial throne! When from a proscribed religion Christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy, recalled from exile and suffering, poverty and disgrace, were loaded with the wealth and the honors that the lords of the Roman world could bestow! Let imagination do her best or worst in picturing the rapid decline of whatever remained of true Christianity, conjecture can scarcely outrun the facts. If when the office of bishop was attended with danger and scant revenues it aroused the inordinate ambition of men to possess it, how infinitely more must it have become the object of envy, strife and ambition when by the patronage of Constantine it became not only free from danger but endowed with revenues that a prince might envy, and accorded an influence in the palace scarcely second to that granted to the governors of the provinces!

      If before the Decian persecution the rivarly between the bishops of Rome and Carthage prompted a bitter controversy which threatened the unity of the church, how much more likely were such conflicts to arise between the bishops of Rome and Constantinople—rival bishops of rival cities, Rome proud of her past, Constantinople vain of her present glory; the former jealous of the place she had filled in the world's history; the latter ambitious of future influence! If heresies were fomented and schisms created when to be a Christian invited espionage and perhaps death, what an increase there must have been in these and other disintegrating influences when it became a reproach rather than a praise not to be a Christian, and the door of the church stood wide open to the evil-minded, who sought membership, not to enjoy the consolation of religion but for worldly advantage!

      Footnotes

      1. Church History, Vol. i, Introduction. In justification of his course, in a foot note he argues that "A history of the perversions and abuses of religion is not properly a history of the church; as absurd were it to suppose a history of the highwaymen that have infested their country to be a history of England." He appears oblivious to the fact that he throws himself open to the retort: A history of the blessedness and charity of the purely good men alone is not properly a history of the church; as absurd were it to suppose a history alone of the honest men of England that have blessed their race to be a history of that country. Milner's work is more properly a history of piety than of the church. In every age and country he seeks out the good men who have nearest conformed their lives to Christian precepts and celebrates them in his pages. Therefore, whatever admissions we find this author making as to the corruptions and abuses which found their way into the church: we shall be justified in considering as of special weight since they are admitted by him only on compulsion, and when there is no chance of either denying or excusing them. I have already called attention to the same disposition in Eusebius, p. 37; and hence his testimony may also be regarded as of special value in relation to the decline of the true Christian spirit.

      2. Ch. Hist., Vol. i, ch. xv.

      3. Milner's Ch. Hist., Vol. i, cent. iii, ch. vi.

      4. Milner's Ch. Hist., Vol. i, cent. iii, ch. viii.

      5. Milner's Ch. Hist., Vol. i, cent. iii, ch. xvii.

      6. Eusebius' Eccl. Hist., Bk. viii, ch. i.

      7. Eusebius' Eccl. Hist., Bk. viii, ch. ii.

      8. Book of Martyrs, ch. xii.

      9. See Milner's Introduction to his Church Hist., Vol. i.

      10. This is the Rev. H. H. Milman who edited and annotated Gibbon's "Decline and Fall." The above quotation will be found in the editor's preface.

      CHAPTER IV.

       Table of Contents

      CHANGES IN THE FORM AND SPIRIT OF CHURCH GOVERNMENT—CORRUPTION OF THE POPES.

      It is now my purpose to notice those alterations actually made in the form and spirit of the Christian church government. Necessarily my reference to these matters must be brief; sufficient only to demonstrate the fact for which I am contending in these chapters.

      I am forced to admit