Re-union of the em pire. power and pro CHAP. almoft immediately corrected, all his laws, and .XIV. all the judicial proceedings of his reign, were at once abolished ". By this victory of Conftantine, the Roman world was again united under A. D. 324. the authority of one emperor, thirty seven years after Diocletian had divided his vinces with his affociate Maximian. The fucceffive steps of the elevation of Conftan tine, from his first affuming the purple at York, to the refignation of Licinius at Nicomedia, have been related with fome minutenefs and precifion, not only as the events are in themfelves both interefting and important, but ftill more, as they contributed to the decline of the empire by the expence of blood and treasure, and by the perpetual increase as well of the taxes as of the military establishment. The foundation of Conftantinople, and the establishment of the Chriftian religion, were the immediate and memorable confequences of this revolution. CHA P. XV. The Progrefs of the Chriftian religion, and the Sentiments, Manners, Numbers, and Condition, of the primitive Chriftians. XV. Import ance of the A CANDID but rational inquiry into the progrefs CHAP. and establishment of Chriftianity, may be confidered as a very effential part of the history of the Roman empire. While that great body was invad- inquiry. ed by open violence, or undermined by slow decay, a pure and humble religion gently infinuated itself into the minds of men, grew up in filence and obfcurity, derived new vigour from oppofition, and finally erected the triumphant banner of the cross on the ruins of the Capitol. Nor was the influence of Christianity confined to the period or to the limits of the Roman empire. After a revolution of thirteen or fourteen centuries, that religion is still profeffed by the nations of Europe, the moft diftinguished portion of human kind in arts and learning as well as in arms. By the industry and zeal of the Europeans, it has been widely diffused to the moft diftant shores of Afia and Africa; and by the means of their colonies has been firmly established from Canada to Chili, in a world unknown to the ancients. ties But this inquiry, however useful or entertaining, Its difficul. is attended with two peculiar difficulties. The fcanty and fufpicious materials of ecclefiaftical history feldom enable us to difpel the dark cloud that XV. HAP. hangs over the first age of the church. The great law of impartiality too often obliges us to reveal the imperfections of the uninfpired teachers and believers of the gofpel; and, to a careless obferver, their faults may feem to caft a shade on the faith which they profeffed. But the scandal of the pious Christian, and the fallacious triumph of the Infi del, should ceafe as foon as they recollect not only by whom, but likewife to whom, the Divine Revelation was given. The theologian may indulge the pleafing task of defcribing Religion as she defcended from Heaven, arrayed in her native purity. A more melancholy duty is imposed on the hiftorian. He muft difcover the inevitable mixture of error and corruption, which she contracted in a long refidence upon earth, among a weak and degenerate race of beings. Five caufes of the growth of ty. Our curiofity is naturally prompted to inquire by what means the Chriftian faith obtained fo reChriftiani- markable a victory over the established religions of the earth. To this inquiry, an obvious but fatisfactory answer may be returned; that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of its great Author. But as truth and reafon feldom find fo favourable a reception in the world, and as the wifdom of Providence frequently condefcends to use the paffions of the human heart, and the general circumstances of mankind, as inftruments to execute its purpose; we may ftill be permitted, though with becoming fubmiffion, to ask, not indeed what were the firft, but what were the fecondary causes of the rapid growth of the Chrif tian church. It will, perhaps, appear, that it was most effectually favoured and affifted by the five following caufes: I. The, inflexible, and, if we may use the expreffion, the intolerant zeal of the Chriftians, derived, it is true, from the Jewish religion, but purified from the narrow and unfocial fpirit, which, instead of inviting, had deterred the Gentiles from embracing the law of Mofes. II. The doctrine of a future life, improved by every additional circumftance which could give weight and efficacy to that important truth. III. The miraculous powers afcribed to the primitive church. IV. The pure and auftere morals of the Chriftians. V. The union and difcipline of the Chriftian republic, which gradually formed an independent and increasing state in the heart of the Roman empire. СНАР. FIRST CAUSE. Zeal of the Jews. I. We have already defcribed the religious har- THE mony of the ancient world, and the facility with which the most different and even hoftile nations embraced, or at leaft refpected, each other's fuperftitions. A fingle people refused to join in the common intercourse of mankind. The Jews, who under the Affyrian and Perfian monarchies, had languished for many ages the most despised portion of their slaves * emerged from obfcurity under the fucceffors of Alexander; and as they multiplied to a furprifing degree in the Eaft, afterwards in the Weft, they foon excited the curiofity and wonder of other nations. The fullen obftinacy with which they maintained their , and CHAP. peculiar rites and unfocial manners, XV. feemed to mark them out a diftinct fpecies of men, who boldly profeffed, or who faintly disguised, their implacable hatred to the reft of human-kind . Neither the violence of Antiochus, nor the arts of Herod, nor the example of the circumjacent nations, could ever perfuade the Jews to affociate. with the inftitutions of Mofes the elegant mythology of the Greeks. According to the maxims of universal toleration, the Romans protected a fuperftition which they defpifed'. The polite Auguftus condescended to give orders, that facrifices should be offered for his profperity in the temple of Jerufalem; while the meaneft of the pofterity of Abraham, who should have paid the fame homage to the Jupiter of the Capitol, would have been an object of abhorrence to himself and to his brethren. But the moderation of the conquerors was infufficient to appease the jealous prejudices of their fubjects, who were alarmed and fcandalized at the enfigns of paganifm, which neceffarily introduced themselves into a Roman province. The mad attempt of Caligula to place his own ftatue in the temple of Jerufalem, was defeated by the unanimous refolution of a people who dreaded death much lefs than fuch an idolatrous profanation. Their attachment to the law. of Mofes was equal to their deteftation of foreign religions. The current of zeal and devotion, as it was contracted into a narrow channel, ran with the strength, and fometimes with the fury, of a torrent. |