THIRD CENTURY.

PART I.

THE EXTERNAL HISTORY OF THE CHURCH.

CHAPTER I.

THE PROSPEROUS EVENTS OF THE CHURCH.

§ 1. Rights and immunities of Christians enlarged-§ 2. Under various emperors. Good-will of Alexander towards Christ-§ 3. Other emperors favourable to the Christians. The religion of the emperor Philip-§ 4. The number of Christians augmented: from causes, partly, divine - § 5. and, partly, human- § 6. Countries added to the

kingdom of Christ - § 7. State of the church in Gaul, Germany.

§ 1. THAT Christians suffered very great evils in this century, and were not perfectly secure during any part of it, admits of no controversy. For, not to mention the popular tumults raised against them by the pagan priests, the governors and magistrates could persecute them, without violating the ancient laws of the empire, as often as either superstition, or avarice, or cruelty prompted. Yet it is no less. certain that the rights and liberties of the Christians were increased more than many have supposed. In the army, in the court, and among all ranks, there were many Christians whom no one molested at all: and under most of the Roman emperors who reigned in this century, Christianity presented no obstacle to the attainment of public honours. In many places also, with the full knowledge of the emperors and magistrates, they had certain houses in which they assembled for the worship of God. Yet it is probable, nay, more than probable, that the Christians commonly purchased this security and these liberties with money; although some of the emperors had very kind feelings towards them, and were not greatly opposed to their religion.

2. Antoninus, surnamed Caracalla, the son of Severus, came to the throne in the year 211; and during the six years of his reign he neither oppressed the Christians himself, nor suffered others to oppress

them.1 Antoninus Heliogabalus, though of a most abandoned moral character, had no hostility towards the Christians.3 His successor, Alexander Severus, an excellent prince, did not, indeed, repeal the laws which had been enacted against the Christians, so that instances occur of Christians suffering death in his reign; yet, from the influence of his mother, Julia Mammaa, to whom he was greatly attached, he showed kind feelings towards them in various ways, and whenever occasion was offered; and even paid some worship and honour to our Saviour.5 For Julia thought most favourably of the Christian religion; and at one time invited to court Origen, the celebrated Christian doctor, that she might profit by his conversation. But those who conclude that Julia and Alexander actually embraced Christianity, have not testimony to adduce which is unexceptionable. Yet it is certain that Alexander thought the Christian religion deserved toleration beyond others; and regarded its author as worthy to be ranked among the extraordinary men who were divinely moved."

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§ 3. Under Gordian' the Christians lived in tranquillity. His successors, the Philips, father and son, showed themselves so friendly to the Christians, that by many they were supposed to be Christians. And there are arguments which may render it probable that these emperors did, though secretly and covertly, embrace Christianity. But as these arguments are balanced by others equally strong and imposing, the question respecting the religion of Philip the Arabian, and his son, which has exercised the sagacity of so many learned

[From a passage in Tertullian (ad Scapul. cap. 4), asserting that Caracalla had a Christian nurse: lacte Christiano educatum fuisse: and from one in Spartianus (life of Caracalla, in Scriptor. Histor. Aug. i. 707, c. 1), asserting that he was much attached to a Jewish play-fellow, when he was seven years old; it has been inferred that he was half a Christian, and on that account was indulgent to the followers of Christ. But it is much more probable that they purchased his indulgence with their gold. See Mosheim, de Rebus Christ. &c. p. 460. Tr.]

2 [A. D. 218-222. Tr.]

Lampridius, Vita Heliogabali, cap. 3, p. 796. [Dicebat præterea (Imperator), Judæorum et Samaritanorum religiones et Christianam devotionem illuc (Romam) transferendam, ut omnium culturarum secretum Heliogabali sacerdotium teneret: which Dr. Mosheim (de Rebus Christ. &c. p. 460) understands to mean, that Heliogabalus wished the Jewish, Samaritan, and Christian religions to be freely tolerated at Rome, so that the priests of his order might understand all the arcana of them, having them daily before their eyes. Tr.] [A.D. 222-235. Tr.]

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5 See Lampridius, de Vita Severi, c. 29, p. 930, and Car. Hen. Zeibich, Diss. de Christo ab Alexandro in larario culto; which is found in the Miscell. Lips. Nov. iii. 42, &c. [Most of the modern writers make Julia Mammæa to have been a Christian. See J. R. Wetstein's preface to Origen's Dial, contra Marcionitas. But the ancient writers, Eusebius (H. E. vi. 21), and Jerome (de Scriptor. Illustr. c. 54), express themselves dubiously. The former calls her Se00e6eσTáTηy, and the latter religiosam (devout); and both state that she invited Origen to her court, then at Antioch, in order to hear him discourse on religion. But neither of them intimates that she obeyed his precepts and adopted the Christian faith. And in the life of Julia, there are clear indications of superstition, and of reverence for the pagan gods. Schl. from Mosheim, de Rebus Christ. &c. p. 461.]

See Fred. Spanheim, Diss. de Lucia Britonum regis, Julia Mammee, et Philipporum, conversionibus, Opp. ii. 400. P. E. Jablonski, Diss. de Alexandro Severo sacris Christianis per Gnosticos initiato, in Miscellan. Lips. Nov. iv. 56, &c.

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[A. D. 236-244. Tr.]

[A. D. 244-249. Tr.j

men, must be left undecided.' At least, neither party has adduced any evidence, either from testimony or from facts, which is too strong to be invalidated. Among the subsequent emperors of this century, Gallienus and some others likewise, if they did not directly favour the Christian cause, at least did not retard it.

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§ 4. This friendship of great men, and especially of emperors, was undoubtedly not last among the human causes which everywhere enlarged the church's boundaries. But other causes, and some of them divine, must be added. Among the divine causes, besides the inherent energy of heavenly truth, and the piety and constancy of the Christian teachers, especially noticeable is that extraordinary providence of God, which, we are informed, excited many persons, by means of dreams and visions, who before were either wholly thoughtless, or alienated from Christianity, to come unexpectedly forward, and enrol their names among the followers of Christ.3 To this must be added the curing of diseases, and other miracles, which very many Christians still performed, by invoking the name of the Saviour. Yet the number of miracles was less in this age than in the preceding; which may be ascribed not only to the wisdom of God, but also to his justice, which would not suffer men to make gain by the powers divinely given them."

§ 5. Among the human causes which aided the progress of Christianity, may doubtless be reckoned the translation of the Scriptures into various languages, the labours of Origen in disseminating copies of them, and various books composed by wise men. No less efficacy

is to be ascribed to the beneficence of Christians towards those whose religion they abhorred. The idolaters must have had hearts of stone, not to have been softened and brought to have more friendly feelings towards the people, whose great sympathy for the poor, kindness to enemies, care of the sick, readiness to redeem captives, and numerous other kind offices, proved them to be deserving of the love and gratitude of mankind. If, what I would not pertinaciously deny, pious frauds and impostures deserve a place among the causes of the extension of Christianity, they doubtless hold the lowest place, and were employed only by a few.

§ 6. That the boundaries of the church were extended in this century, no one calls in question; but in what manner, by whom, and in what countries, is not equally manifest. Origen taught the religion which he professed himself to a tribe of Arabs: I suppose

See Spanheim, de Christianismo Philipporum, Opp. ii. 400. (P. de la Faye), Entretiens historiques sur le Christianisme de l'Empereur Philippe, Utrecht, 1692, 12mo. Mammachius, Origines et Antiq. Christiane, ii. 252, &c. See J. A. Fabrieins, Lux Evang. p. 252, &c. [and Mosheim, de Remus Christ. &c. p. 471.-The most important ancient testimonies are Euseb. H. E. vi. 34, and Chronicon, ann. 246. Jerome, de Script. Illust. c. 54. Tr.]

[A.D. 260-268. Tr.]

3 See Origen, adv. Celsum, lib. i. p. 35. Homil. in Luc. vii. Opp. ii. 216, ed. Basil. Tertullian, de Anima, cap. 14, p. 348, ed. Rigaltii. Eusebius, H. E. vi. 5, and others.

Origen, adv. Celsum, 1. i. p. 5, 7. Eusebius, H. E. v. 7. Cyprian, Ep. i. ad Donatum, p. 3, and the Note of S. Baluze there, p. 376. [And Note on cent. ii. p. i. c. 1, § 8 of this work. Tr.]

4 W. Spencer, Notes on Origen adv. Celsum, p. 6, 7.

them to have been some of the wandering Arabs who live in tents.1 The Goths, a fierce and warlike people, that inhabited Moesia and Thrace, and made perpetual incursions into the neighbouring provinces, received a knowledge of Christ from certain Christian priests whom they carried away from Asia. As those priests, by the sanctity of their lives, and their miracles, acquired respectability and authority among these marauders, who were entirely illiterate, such a change was produced among them, that a great part of the nation professed Christianity, and in some measure laid aside their savage manners.2

§ 7. To the few and small Christian churches in Gaul, founded in the second century, by certain Asiatic teachers, more and larger ones were added in this century, after the times of Decius.3 In the reign of this emperor, those seven devout men, Dionysius, Gatian, Trophimus, Paul, Saturninus, Martial, and Stremonius migrated to this country, and amidst various perils founded the churches of Paris, Tours, Arles, and other places. And their disciples gradually spread the Christian doctrine throughout Gaul. To this age, likewise, must be referred the origin of the German churches of Cologne, Treves, Metz, and others; the fathers of which were Eucharius, Valerius, Maternus, Clement, and others. The Scots also say that their country was enlightened with the light of Christianity in this century; which does not appear improbable in itself, but cannot be put beyond controversy by any certain testimony.8

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