LITMIR.BIZ

Скачать книгу

his brethren, he had been regularly deprived. But, while we applaud the justice, we should not overlook the policy, of Aurelian; who was desirous of restoring and cementing the dependence of the provinces on the capital by every means which could bind the interest or prejudices of any part of his subjects. ^{Ref. 132}

      Amidst the frequent revolutions of the empire, the Christians still flourished in peace and prosperity; and, notwithstanding a celebrated era of martyrs has been deduced from the accession of Diocletian, ^{Ref. 133} the new system of policy, introduced and maintained by the wisdom of that prince, continued, during more than eighteen years, to breathe the mildest and most liberal spirit of religious toleration. The mind of Diocletian himself was less adapted indeed to speculative inquiries than to the active labours of war and government. His prudence rendered him averse to any great innovation, and, though his temper was not very susceptible of zeal or enthusiasm, he always maintained an habitual regard for the ancient deities of the empire. But the leisure of the two empresses, of his wife Prisca and of Valeria his daughter, permitted them to listen with more attention and respect to the truths of Christianity, which in every age has acknowledged its important obligations to female devotion. ^{Ref. 134} The principal eunuchs, Lucian ^{Ref. 135} and Dorotheus, Gorgonius and Andrew, who attended the person, possessed the favour, and governed the household of Diocletian, protected by their powerful influence the faith which they had embraced. Their example was imitated by many of the most considerable officers of the palace, who, in their respective stations, had the care of the Imperial ornaments, of the robes, of the furniture, of the jewels, and even of the private treasury; and, though it might sometimes be incumbent on them to accompany the emperor when he sacrificed in the temple, ^{Ref. 136} they enjoyed, with their wives, their children, and their slaves, the free exercise of the Christian religion. Diocletian and his colleagues frequently conferred the most important offices on those persons who avowed their abhorrence for the worship of the gods, but who had displayed abilities proper for the service of the state. The bishops held an honourable rank in their respective provinces, and were treated with distinction and respect, not only by the people, but by the magistrates themselves. Almost in every city, the ancient churches were found insufficient to contain the increasing multitude of proselytes; and in their place more stately and capacious edifices were erected for the public worship of the faithful. The corruption of manners and principles, so forcibly lamented by Eusebius, ^{Ref. 137} may be considered, not only as a consequence, but as a proof, of the liberty which the Christians enjoyed and abused under the reign of Diocletian. Prosperity had relaxed the nerves of discipline. Fraud, envy, and malice prevailed in every congregation. The presbyters aspired to the episcopal office, which every day became an object more worthy of their ambition. The bishops, who contended with each other for ecclesiastical pre-eminence, appeared by their conduct to claim a secular and tyrannical power in the church; and the lively faith which still distinguished the Christians from the Gentiles was shewn much less in their lives than in their controversial writings.

      Notwithstanding this seeming security, an attentive observer might discern some symptoms that threatened the church with a more violent persecution than any which she had yet endured. The zeal and rapid progress of the Christians awakened the Polytheists from their supine indifference in the cause of those deities whom custom and education had taught them to revere. The mutual provocations of a religious war, which had already continued above two hundred years, exasperated the animosity of the contending parties. The Pagans were incensed at the rashness of a recent and obscure sect which presumed to accuse their countrymen of error and to devote their ancestors to eternal misery. The habits of justifying the popular mythology against the invectives of an implacable enemy produced in their minds some sentiments of faith and reverence for a system which they had been accustomed to consider with the most careless levity. The supernatural powers assumed by the church inspired at the same time terror and emulation. The followers of the established religion intrenched themselves behind a similar fortification of prodigies; invented new modes of sacrifice, of expiation, and of initiation; ^{Ref. 138} attempted to revive the credit of their expiring oracles; ^{Ref. 139} and listened with eager credulity to every impostor who flattered their prejudices by a tale of wonders. ^{Ref. 140} Both parties seemed to acknowledge the truth of those miracles which were claimed by their adversaries; and, while they were contented with ascribing them to the arts of magic and to the power of dæmons, they mutually concurred in restoring and establishing the reign of superstition. ^{Ref. 141} Philosophy, her most dangerous enemy, was now converted into her most useful ally. The groves of the academy, the gardens of Epicurus, and even the portico of the Stoics were almost deserted, as so many different schools of scepticism or impiety; ^{Ref. 142} and many among the Romans were desirous that the writings of Cicero should be condemned and suppressed by the authority of the senate. ^{Ref. 143} The prevailing sect of the new Platonicians judged it prudent to connect themselves with the priests, whom perhaps they despised, against the Christians, whom they had reason to fear. These fashionable philosophers prosecuted the design of extracting allegorical wisdom from the fictions of the Greek poets; instituted mysterious rites of devotion for the use of their chosen disciples; recommended the worship of the ancient gods as the emblems or ministers of the Supreme Deity, and composed against the faith of the Gospel many elaborate treatises, ^{Ref. 144} which have since been committed to the flames by the prudence of orthodox emperors. ^{Ref. 145}

      Although the policy of Diocletian and the humanity of Constantius inclined them to preserve inviolate the maxims of toleration, it was soon discovered that their two associates Maximian and Galerius entertained the most implacable aversion for the name and religion of the Christians. The minds of those princes had never been enlightened by science; education had never softened their temper. They owed their greatness to their swords, and in their most elevated fortune they still retained their superstitious prejudices of soldiers and peasants. In the general administration of the provinces they obeyed the laws which their benefactor had established; but they frequently found occasions of exercising within their camp and palaces a secret persecution, ^{Ref. 146} for which the imprudent zeal of the Christians sometimes offered the most specious pretences. A sentence of death was executed upon Maximilianus, an African youth, who had been produced by his own father before the magistrate as a sufficient and legal recruit, but who obstinately persisted in declaring that his conscience would not permit him to embrace the profession of a soldier. ^{Ref. 147} It could scarcely be expected that any government should suffer the action of Marcellus the centurion to pass with impunity. On the day of a public festival, that officer threw away his belt, his arms and the ensigns of his office, and exclaimed with a loud voice that he would obey none but Jesus Christ the eternal King, and that he renounced for ever the use of carnal weapons and the service of an idolatrous master. The soldiers, as soon as they recovered from their astonishment, secured the person of Marcellus. He was examined in the city of Tingi by the president of that part of Mauritania; and, as he was convicted by his own confession, he was condemned and beheaded for the crime of desertion. ^{Ref. 148} Examples of such a nature savour much less of religious persecution than of martial or even civil law: but they served to alienate the mind of the emperors, to justify the severity of Galerius, who dismissed a great number of Christian officers from their employments, and to authorise the opinion that a sect of enthusiasts which avowed principles so repugnant to the public safety must either remain useless, or would soon become dangerous, subjects of the empire.

      After the success of the Persian war had raised the hopes and the reputation of Galerius, he passed a winter with Diocletian in the palace of Nicomedia; and the fate of Christianity became the object of their secret consultations. ^{Ref. 149} The experienced emperor was still inclined to pursue measures of lenity; and, though he readily consented to exclude the Christians from holding any employments in the household or the army, he urged in the strongest terms the danger as well as cruelty of shedding the blood of those deluded fanatics. Galerius at length extorted from him the permission of summoning a council, composed of a few persons the most distinguished in the civil and military departments of the state. The important question was agitated in their presence, and those ambitious courtiers easily discerned that it was incumbent on them to second, by their eloquence, the importunate violence of the Cæsar. It may be presumed that they insisted on every topic which might interest the pride, the piety, or the fears of their sovereign in the destruction of Christianity. Perhaps they represented

Скачать книгу