In the year

rors who were friendly to the Christian cause. 203, the emperor Severus made a law, forbidding any subject of his empire to change his religion. This law was designed to retard the spread of the Gospel; and, being severely enforced, brought many, of both sexes, to the most cruel deaths. A few years after, the fires of persecution raged under Maximin. But the most dreadful persecution, of the third century, was under Decius, who ascended the imperial throne, A. D. 249. He ordered the pretors, on pain of death, to extirpate the whole body of Christians without exception; or force them, by torments, to bow to the heathen gods. This persecution raged about two years; vast multitudes were destroyed. But other emperors were extremely clement, and some, especially Philip and his son, so favourable to the Christians, as to produce a general impression that they were in heart with them. There was, therefore, a great advancement of the Church in the third century; the persecutions doing but little to retard and much to purify her. The immunities of Christians were, also, considerably increased, and, under most of the emperors, they were advanced to places of power and trust.

The limits of the church were considerably extended. Origen carried the Gospel into Arabia. Pantænus into India. And some zealous missionaries planted churches at Paris, Tours and Arles in France, also at Cologn, Treves, and Metz, in Germany, and passed into Scotland.

Almost proportionate with the extension of Christianity, was the decrease in the Church of vital piety. A philosophising spirit among the higher, and a wild monkish superstition among the lower orders, fast took the place, in the third century, of the faith and humility of the first Christians. Many of the clergy became very corrupt, and excessively ambitious. In consequence of this, there was an awful defection of Christians under the persecution of Decius. Some wholly renounced Christianity, while others saved themselves, either by offering sacrifices, or by burning incense before the heathen gods, or purchasing certificates from the heathen priests.

Amid the decline of piety and under the influence of the course already mentioned, useless rites and ceremonies continued to increase. The minds of men were filled with the oriental superstitions concerning demons and apparitions, and with the business of exorcism and spells. Those who were not baptized or excommunicated, were carefully avoided as possessed of some evil spirit. And when any were baptized, the evil demon with much form and ceremony, and loud shouting, was

PT driven out, and the baptized were crowned and clothed with white garments, as conquerors over sin and the world. The sign of the cross was, in this early period, supposed to possess power to avert calamities, and to drive off demons, and was carried by Christians wherever they went. Fasting was in high repute. Prayers were offered three times a day, and forms began to be introduced. Sermons were long, full of trope and figure, in affectation of Grecian eloquence. And saints began to feel that there could be no piety out of the bounds of a particular church government.

But notwithstanding these degeneracies, many and precious were the fruits of the Spirit. The Church existed in an empire the most corrupt and abominable that the world had ever seen. But amid the grossest sensuality, practised without remorse, or loss of character, by men in the highest ranks, many of her fruits were holiness to the Lord. If she had not the purity of the first century, she had still a self-denial and elevation above the world, and a fortitude under suffering, and a spirit of subordination which no where else existed; and a spirit of benevolence which made the wondering heathen exclaim, 66 Behold how these Christians love one another." As a proof of the strictness of her discipline, it is observed, that a clergyman, once deposed for immorality, was never restored to his order; and a communicant, once cast out for his vices, might be restored, but, on a second ejection, could never be admitted to the Church; though he might not be beyond the mercy of God and final salvation. Men spared no pains, or expense, to obtain multiplied copies of the word of God.

The Sabbath was strictly regarded, and the sacrament was weekly administered. This ordinance, however, began to be misused-being considered essential to salvation, and administered with pomp, even to infants.

The fires of persecution raged; the most odious calumnies were invented; men, vile and contemptible, exercised the most wanton barbarities, under the ensigns of office. The Christians were amazingly numerous, and were possessed of learning, wealth, and talents; many of them were officers and soldiers in the Roman armies, and, had they been disposed, might have given the government the greatest trouble, and, perhaps, overturned it completely; yet, no instance of insurrection, or resistance to civil authority, was known among them, for they remembered God had said, "Vengeance is mine." Their bitterest enemies could bring no other charge of treason but this, that they refused to worship the gods of Rome.

Their benevolence was such as the world had not before, and

"THE EMPEROR, TO THE COMMON COUNCIL OF ASIA."

"I am quite of opinion that the gods will take care to discover such persons. For it much more concerns them to punish those who refuse to worship them, than you, if they be able. But you harass and vex the Christians and accuse them of atheism and other crimes, which you can by no means prove. To them it appears an advantage to die for their religion; and they will gain their point, while they throw away their lives rather than comply with your injunctions. As to the earthquakes, which have happened in past times, or lately, is it not proper to remind you of your own despondency, when they happen, and to desire you to compare your spirit with theirs and observe how serenely they confide in God! In such seasons you seem to be ignorant of the gods, and to neglect their worship. You live in the practical ignorance of the supreme God himself, and you harass and persecute to death those who do worship him. Concerning these same men, some others of the provincial governors wrote to our divine father Adrian, to whom he returned answer, That they should not be molested, unless they appeared to attempt something against the Roman government.' Many also have signified to me concerning these men, to whom I have returned an answer agreeable to the maxims of my father. But if any person will still persist in accusing the Christians merely as such-let the accused be acquitted, though he appear to be a Christian, and let the accuser be punished."

6

This was certainly no ordinary, and we are assured by Eusebius, it was no empty edict; for it was fully put in execution, and gave the Church about twenty three years of peace and prosperity. But such seasons she was liable to abuse; provoking against her the anger of heaven. From worldly mindedness and stupidity, however, she was again soon roused by the fires of persecution.

In the year 161, Pius was succeeded by Marcus Antoninus, a man of eminence in the schools of philosophy; whose meditations, humanity, and beneficence, have gained him the plaudits of succeeding generations, but whose pride and self-importance made him scorn the doctrines of the cross; made him, for nineteen years, a bitter persecutor of the followers of the meek and lowly Jesus. Very able apologies were made for the Christians by Justin, Tatian, Athenagoras, Apollinaris, Theophilus and Melito; but they were regarded by Marcus as a vain, obstinate and evil minded race, and left, without relief,

to the most cruel tortures. So much, however, were former edicts regarded, that none could be condemned unless some crime was brought against them; but the enraged heathen priests and corrupt judges found no difficulty in suborning false witnesses, and procuring the death of all who were brought before them.

In the year 163, the able apologist Justin, slept in Jesus. He was educated a philosoper, and was, probably, the most learned man, who, since the days of the Apostles, had embraced Christianity. In early life he wandered through all the systems of philosophy in pursuit of God and happiness, but found no satisfaction. At length, he examined the Gospel, and found peace for his soul. To the cause of the Redeemer he consecrated his habits of study, and became its able supporter. His views of Christian doctrine were once, in the main, evangelical; but he was nearly ruined by a philosophising spirit. Of those who denied the deity of Christ, he thus expressed himself: "There are some who call themselves Christians who confess him to be the Christ, but still maintain that he is a mere man only, with whom I agree not; neither do most of those who bear that name agree with them; because we are commanded by Christ himself not to obey the precepts of men, but his own injunctions and those of the holy prophets. As for myself I am too mean to say any thing becoming his infinite deity.' His apologies for Christianity are still extant, and are very valuable.

This learned and excellent man was imprisoned, whipped, and beheaded for the crime of being a Christian. We have his testimony to the interesting and important fact, that the Churches in his time examined those they received, not only concerning their creed, but concerning a work of grace in their hearts.

But the most distinguished martyr of the age, was Polycarp. This venerable man was, with Ignatius, the disciple of John; was intimate with the Apostles, and was ordained by them over the church of Smyrna. The learned Usher says, it is beyond all question, that he was the angel of the church of Smyrna, to whom the apocalyptical epistle was sent. If so, his martyrdom was there particularly predicted. For seventy years he had been a firm pillar in the church. Against the heretics of the age, especially the Docetae, who denied the humanity of Christ, rejected the Old Testament, and mutilated the New, he opposed himself with the greatest firmness. To Marcion, their chief, who one day called out to him, "Polycarp, own us;” “I do

own thee," said he, "to be the first born of Satan." Ireneus informs us, that he often heard from his lips an account of his conversations with John, and others who had seen our Lord, whose sayings he rehearsed.

This venerable man was brought to the tribunal in the hundredth year of his age. The proconsul told him to reproach Christ and he would release him. "Eighty and six years," said Polycarp," have I served him, and he hath never wronged me, and how can I blaspheme my king who hath saved me?" "I have wild beasts," said the proconsul. "Call them," said the martyr. "I will tame your spirit by fire." "You threaten me with fire, which burns for a moment and will be soon extinct; but you are ignorant of the future judgment and of the fire of eternal punishment reserved for the ungodly. But why do you delay? Do what you please." The fire being prepared, and he being bound, a distinguished sacrifice, clasped his hands, which were tied behind him, and said, “O, Father of thy beloved and blessed son Jesus Christ, through whom we have attained a knowledge of thee, O God of angels and principalities, and of all creation, and of all the just, who live in thy sight, I bless thee that thou hast counted me worthy of this day, and this hour, to receive my portion in the number of martyrs, in the cup of Christ, for the resurrection to eternal life, both of soul and body, in the incorruption of the Holy Ghost, among whom may I be received before thee this day as a sacrifice well savoured and acceptable, which thou the faithful and true God hast prepared, promised before-hand and fulfilled accordingly. Wherefore I praise thee for all these things, I glorify thee by the eternal High Priest, thy well beloved Son, through whom, with him in the Holy Spirit, be glory to thee, both now and for ever. Amen."

Eleven brethren from Philadelphia, suffered with him, A. D. 167. If the Lord Jesus Christ died as a mere martyr to the truth, how inferior was he in fortitude, to his servant Polycarp. "O my Father," said he, "if it be possible, let this cup pass from me." But He was an atoning sacrifice, called to bear his Father's wrath, for our sins.

66

By the persecutions of Antoninus, our attention is here directed to a country hitherto unknown in ecclesiastical history. Flourishing churches had been planted in Vienne and Lyons in France, then called Gallia; probably, by the churches of Asia. The account given by themselves of their sufferings, und verus the Roman governor, will be read with great all who love to trace the children of God in their