The ten persecutions Lupposed edícts of Marcus Antonínus circumstances of the times, and the temper of their supreme as well as subordinate rulers. Zeal might sometimes provoke, and prudence might sometimes avert or assuage, the superstitious fury of the Pagans. A variety of motives might dispose the provincial governors either to enforce or to relax the execution of the laws; and of these motives the most forcible was their regard not only for the public edicts, but for the secret intentions of the emperor, a glance from whose eye was sufficient to kindle or to extinguish the flames of persecution. As often as any occasional severities were exercised in the different parts of the empire, the primitive Christians lamented and perhaps magnified their own sufferings; but the celebrated number of ten persecutions has been determined by the ecclesiastical writers of the fifth century, who possessed a more distinct view of the prosperous or adverse fortunes of the church, from the age of Nero to that of Diocletian. The ingenious parallels of the ten plagues of Egypt and of the ten horns of the Apocalypse first suggested this calculation to their minds; and in their application of the faith of prophecy to the truth of history they were careful to select those reigns which were indeed the most hostile to the Christian cause. 105 But these transient persecutions served only to revive the zeal, and to restore the discipline, of the faithful: and the moments of extraordinary rigour were compensated by much longer intervals of peace and security. The indifference of some princes and the indulgence of others permitted the Christians to enjoy, though not perhaps a legal, yet an actual and public, toleration of their religion, The apology of Tertullian contains two very ancient, very Tiberius and singular, but at the same time very suspicious, instances of Imperial clemency; the edicts published by Tiberius and by Marcus Antoninus, and designed not only to protect the innocence of the Christians, but even to proclaim those stupendous miracles which had attested the truth of their doctrine. The first of these examples is attended with some difficulties which might perplex the sceptical mind.106 We are required to believe that Pontius Pilate informed the emperor of the unjust sentence 105 See Mosheim, p. 97. Sulpicius Severus was the first author of this computation; though he seemed desirous of reserving the tenth and greatest persecution for the coming of the Antichrist. 106 The testimony given by Pontius Pilate is first mentioned by Justin. The successive improvements which the story has acquired (as it passed through the hands of Tertullian, Eusebius, Epiphanius, Chrysostom, Orosius, Gregory of Tours, and the authors of the several editions of the acts of Pilate) are very fairly stated by Dom. Calmet, Dissertat. sur l'Ecriture, tom. iii. p. 651, &c. of death which he had pronounced against an innocent, and, as it appeared, a divine, person; and that, without acquiring the merit, he exposed himself to the danger, of martyrdom; that Tiberius, who avowed his contempt for all religion, immediately conceived the design of placing the Jewish Messiah among the gods of Rome; that his servile senate ventured to disobey the commands of their master; that Tiberius, instead of resenting their refusal, contented himself with protecting the Christians from the severity of the laws, many years before such laws were enacted, or before the church had assumed any distinct name or existence; and lastly, that the memory of this extraordinary transaction was preserved in the most public and authentic records, which escaped the knowledge of the historians of Greece and Rome, and were only visible to the eyes of an African Christian, who composed his apology one hundred and sixty years after the death of Tiberius. The edict of Marcus Antoninus is supposed to have been the effect of his devotion and gratitude for the miraculous deliverance which he had obtained in the Marcomannic war. The distress of the legions, the seasonable tempest of rain and hail, of thunder and lightning, and the dismay and defeat of the barbarians, have been celebrated by the eloquence of several Pagan writers. If there were any Christians in that army, it was natural that they should ascribe some merit to the fervent prayers which, in the moment of danger, they had offered up for their own and the public safety. But we are still assured by monuments of brass and marble, by the Imperial medals, and by the Antonine column, that neither the prince nor the people entertained any sense of this signal obligation, since they unanimously attribute their deliverance to the providence of Jupiter and to the interposition of Mercury. During the whole course of his reign, Marcus despised the Christians as a philosopher, and punished them as a sovereign.107 Christians in Commodas A.D. 180 By a singular fatality, the hardships which they had endured state of the under the government of a virtuous prince immediately ceased the reigns of on the accession of a tyrant, and, as none except themselves and Severus. had experienced the injustice of Marcus, so they alone were protected by the lenity of Commodus. The celebrated Marcia, the most favoured of his concubines, and who at length contrived the murder of her Imperial lover, entertained a singular affection for the oppressed church; and, though it was impos 107 On this miracle, as it is commonly called, of the Thundering Legion, see the admirable criticism of Mr. Moyle, in his Works, vol. ii. p. 81-390, sible that she could reconcile the practice of vice with the precepts of the Gospel, she might hope to atone for the frailties of her sex and profession, by declaring herself the patroness of the Christians.108 Under the gracious protection of Marcia, they passed in safety the thirteen years of a cruel tyranny; and, when the empire was established in the house of Severus, they formed a domestic but more honourable connexion with the new court. The emperor was persuaded that, in a dangerous sickness, he had derived some benefit, either spiritual or physical, from the holy oil with which one of his slaves had anointed him. He always treated with peculiar distinction several persons of both sexes who had embraced the new religion. The nurse as well as the preceptor of Caracalla were Christians; and, if that young prince ever betrayed a sentiment of humanity, it was occasioned by an incident which, however trifling, bore some relation to the cause of Christianity.1 109 Under the reign of Severus, the fury of the populace was checked; the rigour of ancient laws was for some time suspended; and the provincial governors were satisfied with receiving an annual present from the churches within their jurisdiction, as the price, or as the reward, of their moderation.110 The controversy concerning the precise time of the celebration of Easter armed the bishops of Asia and Italy against each other, and was considered as the most important business of this period of leisure and A.D. 198 tranquillity. Nor was the peace of the church interrupted till the increasing numbers of proselytes seem at length to have attracted the attention, and to have alienated the mind, of Severus. With the design of restraining the progress of Chris[c. A.D. 202] tianity, he published an edict which, though it was designed to affect only the new converts, could not be carried into strict execution without exposing to danger and punishment the most zealous of their teachers and missionaries. In this mitigated persecution, we may still discover the indulgent spirit of 108 Dion Cassius, or rather his abbreviator Xiphilin, 1. lxxii. p. 1206 [4]. Mr. Moyle (p. 266) has explained the condition of the church under the reign of Commodus. [Cp. Gorres, Jahrb. für protestantische Theologie X. 401 sqq.] 109 Compare the life of Caracalla in the Augustan History with the epistle of Tertullian to Scapula. Dr. Jortin (Remarks on Ecclesiastical History, vol. ii. p. 5, &c.) considers the cure of Severus by the means of holy oil, with a strong desire to convert it into a miracle. [Wirth dates Tertullian's letter 21 A.D.] 110 Tertullian de Fugâ, c, 13. The present was made during the feast of the Saturnalia; and it is a matter of serious concern to Tertullian that the faithful should be confounded with the most infamous professions which purchased the connivance of the government. 111 Euseb. 1. v. c. 23, 24. Mosheim, p. 435-447. Rome and of Polytheism, which so readily admitted every excuse in favour of those who practised the religious ceremonies of their fathers.112 cessors of A.D. 211-249 But the laws which Severus had enacted soon expired with of the suc the authority of that emperor; and the Christians, after this Severus. accidental tempest, enjoyed a calm of thirty-eight years.113 Till this period they had usually held their assemblies in private houses and sequestered places. They were now permitted to erect and consecrate convenient edifices for the purpose of religious worship; 114 to purchase lands, even at Rome itself, for the use of the community; and to conduct the elections of their ecclesiastical ministers in so public, but at the same time in so exemplary, a manner as to deserve the respectful attention of the Gentiles.115 This long repose of the church was accompanied with dignity. The reigns of those princes who derived their extraction from the Asiatic provinces proved the most favourable to the Christians; the eminent persons of the sect, instead of being reduced to implore the protection of a slave or concubine, were admitted into the palace in the honourable characters of priests and philosophers; and their mysterious doctrines, which were already diffused among the people, insensibly attracted the curiosity of their sovereign. When the empress Mammæa passed through Antioch, she expressed a desire of conversing with the celebrated Origen, the fame of whose piety and learning was spread over the East. Origen obeyed so flattering an invitation, and, though he could not expect to succeed in the conversion of an artful and ambitious woman, she listened with pleasure to his eloquent exhortations, and honourably dismissed him to his retirement in Palestine.116 The sentiments of Mammaa were adopted by her son Alexander, 112 Judæos fieri sub gravi pœna vetuit. Idem etiam de Christianis sanxit. Hist. August. p. 70 [x. 17, 1]. [See A. Wirth, Quaestiones Severianae, 1888.] 13 Sulpicius Severus, 1. ii. p. 384. This computation (allowing for a single exception) is confirmed by the history of Eusebius, and by the writings of Cyprian. 114 The antiquity of Christian churches is discussed by Tillemont (Mémoires Ecclésiastiques, tom. iii. part ii. p. 68-72), and by Mr. Moyle (vol. i. p. 378-398). The former refers the first construction of them to the peace of Alexander Severus ; the latter to the peace of Gallienus. 115 See the Augustan History, p. 130 [xviii. 45. 7]. The emperor Alexander adopted their method of publicly proposing the names of those persons who were candidates for ordination. It is true that the honour of this practice is likewise attributed to the Jews. 116 Euseb. Hist. Ecclesiast. 1. vi. c. 21. Hieronym. de Script. Eccles. c. 54. Mammæa was styled a holy and pious woman, both by the Christians and the Pagans. From the former, therefore, it was impossible that she should deserve that honourable epithet. A.D. 235 Of Maximin, A.D. 244 and the philosophic devotion of that emperor was marked by a singular but injudicious regard for the Christian religion. In his domestic chapel he placed the statues of Abraham, of Orpheus, of Apollonius, and of Christ, as an honour justly due to those respectable sages who had instructed mankind in the various modes of addressing their homage to the supreme and universal deity.117 A purer faith, as well as worship, was openly professed and practised among his household. Bishops, perhaps for the first time, were seen at court; and after the death of Alexander, when the inhuman Maximin discharged his fury on the favourites and servants of his unfortunate benefactor, a great number of Christians, of every rank, and of both sexes, were involved in the promiscuous massacre, which, on their account, has improperly received the name of Persecution.118 Notwithstanding the cruel disposition of Maximin, the effects of his resentment against the Christians were of a very local and temporary nature, and the pious Origen, who had been proscribed as a devoted victim, was still reserved to convey the truths of the Gospel to the ear of monarchs.119 He addressed several edifying letters to the emperor Philip, to his wife, and to his mother; and, as soon as that prince, who was born in the neighbourhood of Palestine, had usurped the Imperial sceptre, the Christians acquired a friend and a protector. The public and even partial favour of Philip towards the sectaries of the new religion, and his constant reverence for the ministers of the church, gave some colour to the suspicion, which prevailed in his own times, that the emperor himself was become a convert to the faith; 120 and afforded some grounds for a 117 See the Augustan History, p. 123 [xviii. 29, 2]. Mosheim (p. 465) seems to refine too much on the domestic religion of Alexander. His design of building a public temple to Christ (Hist. August. p. 129, [ib. 43, 6]) and the objection which was suggested either to him or in similar circumstances to Hadrian appear to have no other foundation than an improbable report, invented by the Christians and credulously adopted by an historian of the age of Constantine. 118 Euseb. 1. vi. c. 28. It may be presumed that the success of the Christians had exasperated the increasing bigotry of the Pagans. Dion Cassius, who composed his history under the former reign, had most probably intended for the use of his master those counsels of persecution which he ascribes to a better age and to the favourite of Augustus. Concerning this oration of Mæcenas, or rather of Dion, I may refer to my own unbiassed opinion (vol. i. p. 55, Not. 25) and to the Abbé de la Bléterie (Mémoires de l'Académie, tom. xxiv. p. 303, tom. xxv. p. 432). 119 Orosius, l. vii. c. 19, mentions Origen as the object of Maximin's resentment; and Firmilianus, a Cappadocian bishop of that age, gives a just and confined idea of this persecution (apud Cyprian. Epist. 75). 120 The mention of those princes who were publicly supposed to be Christians, as we find it in an epistle of Dionysius of Alexandria (ap. Euseb. 1. vii. c. 10), evidently alludes to Philip and his family, and forms a contemporary evidence that |