In those days it was usual, when any Christian was known to have been guilty of a heavy sin, that (as is said in our Commination service), he should be "put to open _penance_" by the Church; that is, that he should be required to show his repentance publicly. Persons who were in this state were not allowed to receive the holy sacrament of the Lord's Supper, as all other Christians then did very often. The worst sinners were obliged to stand outside the church-door, where they begged those who were going in to pray that their sins might be forgiven; and those of the penitents who were let into the church had places in it separate from other Christians. Sometimes penance lasted for years; and always until the penitents had done enough to prove that they were truly grieved for their sins, so that the clergy might hope that they were received to G.o.d's mercy for their Redeemer's sake. But as it was counted a great and glorious thing to die for the truth of Christ, and martyrs were highly honoured in the Church, penitents had been in the habit of going to them while they were in prison awaiting death, and of entreating the martyrs to plead with the Church for the shortening of the appointed penance. And it had been usual, out of regard for the holy martyrs, to forgive those to whom they had given letters desiring that the penitents might be gently treated. But now these people at Carthage, instead of showing themselves humble, as true penitents would have been, came forward in an insolent manner, as if they had a right to claim that they might be restored to the Church; and the martyrs'

letters (or rather what they _called_ martyrs' letters) were used in a way very different from anything that had ever been allowed. Cyprian had a great deal of trouble with them; but he dealt wisely in the matter, and at length had the comfort of settling it. But, as people are always ready to find fault in one way or another, some blamed him for being too strict with the _lapsed_, and others for being too easy; and each of these parties went so far as to set up a bishop of its own against him.

After a time, however, he got the better of these enemies, although the straiter sect (who were called _Novatianists_, after Novatian, a presbyter of Rome) lasted for three hundred years or more.

PART II. A.D. 253-257.

Shortly after the end of the persecution, a terrible plague pa.s.sed through the empire, and carried off vast numbers of people. Many of the heathen thought that the plague was sent by their G.o.ds to punish them for allowing the Christians to live; and the mobs of towns broke out against the Christians, killing some of them, and hurting them in other ways.

But instead of returning evil for evil, the Christians showed what a spirit of love they had learnt from their Lord and Master; and there was no place where this was more remarkably shown than at Carthage. The heathen there were so terrified by the plague that they seemed to have lost all natural feeling, and almost to be out of their senses. When their friends fell sick, they left them to die without any care; when they were dead, they cast out their bodies into the street; and the corpses which lay about unburied were not only shocking to look at, but made the air unwholesome, so that there was much more danger of the plague than before. But while the heathen were behaving in this way, and each of them thought only of himself, Cyprian called the Christians of Carthage together, and told them that _they_ were bound to do very differently. "It would be no wonder," he said, "if we were to attend to our own friends; but Christ our Lord charges us to do good to heathens and publicans also, and to love our enemies. HE prayed for them that persecuted Him, and if we are His disciples, we ought to do so too." And then the good bishop went on to tell his people what part each of them should take in the charitable work. Those who had money were to give it, and were to do such acts of kindness as they could besides. The poor, who had no silver or gold to spare, were to give their labour in a spirit of love. So all cla.s.ses set to their tasks gladly, and they nursed the sick and buried the dead, without asking whether they were Christian or heathens.

When the heathens saw these acts of love, many of them were brought to wonder what it could be that made the Christians do them; and how they came to be so kind to poor and old people, to widows, and orphans, and slaves; and how it was that they were always ready to raise money for buying the freedom of captives, or for helping their brethren who were in any kind of trouble. And from wondering and asking what it was that led Christians to do such things, which they themselves would never have thought of doing, many of the heathen were brought to see that the Gospel was the true religion, and they forsook their idols to follow Christ.

After this, Cyprian had a disagreement with Stephen, bishop of Rome.

Rome was the greatest city in the whole world, and the capital of the empire. There were many Christians there even in the time of the Apostles, and, as years went on, the church of Rome grew more and more, so that it was the greatest, and richest, and most important church of all. Now the bishops who were at the head of this great church were naturally reckoned the foremost of all bishops, and had more power than any other; so that if a proud man got the bishopric of Rome, it was too likely that he might try to set himself up above his brethren, and to lay down the law to them. Stephen was, unhappily, a man of this kind, and he gave way to the temptation, and tried to lord it over other bishops and their churches. But Cyprian held out against him, and made him understand that the bishop of Rome had no right to give laws to other bishops, or to meddle with the churches of other countries. He showed that, although St. Peter (from whom Stephen pretended that the bishops of Rome had received power over others) was the first of the Apostles, he was not of a higher cla.s.s or order than the rest; and, therefore, that, although the Roman bishops stood first, the other bishops were their equals, and had received an equal share in the Christian ministry. So Stephen was not able to get the power which he wished for over other churches, and, after his death, Carthage and Rome were at peace again.

PART III. A.D. 257-258.

About six years after the death of the Emperor Decius, a fresh persecution arose under another emperor, named Valerian (A.D. 257). He began by ordering that the Christians should not be allowed to meet for worship, and that the bishops and clergy should be separated from their flocks. Cyprian was carried before the governor of Africa; and, on being questioned by him, he said, "I am a Christian and a bishop. I know no other G.o.ds but the one true G.o.d, who made heaven and earth, the sea, and all that is in them. It is this G.o.d that we Christians serve; to Him we pray day and night, for ourselves and all mankind, and for the welfare of the emperors themselves." The governor asked him about his clergy.

"Our laws," said Cyprian, "forbid them to throw themselves in your way, and I may not inform against them; but if they be sought after, they will be found, each at his post." The governor said that no Christians must meet for worship, under pain of death; and he sentenced Cyprian to be banished to a place called Curubis, about forty miles from Carthage.

It was a pleasant abode, and Cyprian lived there a year, during which time he was often visited by his friends, and wrote many letters of advice and comfort to his brethren. And, as many of these were worse treated than himself, by being carried off into savage places, or set to work underground in mines, he did all that he could to relieve their distress, by sending them money and other presents.

At the end of the year, the bishop was carried back to Carthage, where a new governor had just arrived. The emperor had found that his first law against the Christians was of little use; so he now made a second law, which was much more severe. It ordered that bishops and clergy should be put to death; that such Christians as were persons of worldly rank should lose all that they had, and be banished or killed; but it said nothing about the poorer Christians who do not seem to have been in any danger. Cyprian thought that his time was now come; and when his friends entreated him to save himself by flight, he refused. He was carried off to the governor's country house, about six miles from Carthage, where he was treated with much respect, and was allowed to have some friends with him at supper. Great numbers of his people, on hearing that he was seized, went from Carthage to the place where he was, and watched all night outside the house in fear lest their bishop should be put to death, or carried off into banishment without their knowledge. Next morning Cyprian was led to the place of judgment, which was a little way from the governor's palace. He was heated with the walk, under a burning sun; and, as he was waiting for the governor's arrival, a soldier of the guard, who had once been a Christian, kindly offered him some change of clothes. "Why," said the bishop, "should we trouble ourselves to remedy evils which will probably come to an end to-day?"

The governor took his seat, and required Cyprian to sacrifice to the G.o.ds. He refused; and the governor then desired him to consider his safety. "In so righteous a cause," answered the bishop, "there is no need of consideration;" and, on hearing the sentence, which condemned him to be beheaded, he exclaimed, "Praise be to G.o.d!" A cry arose from the Christians, "Let us go and be beheaded with him!" He was then led by soldiers to the place of execution. Many of his people climbed up into the trees which surrounded it, that they might see the last of their good bishop. After having prayed, he took off his upper clothing; he gave some money to the executioner, and as it was necessary that he should be blindfolded before suffering, he tied the bandage over his own eyes. Two of his friends then bound his hands, and the Christians placed cloths and handkerchiefs around him, that they might catch some of his blood. And thus St. Cyprian was martyred, in the year 258.

Valerian's attempts against the Gospel were all in vain. The Church had been purified and strengthened by the persecution under Decius, so that there were now very few who fell away for fear of death. The faith was spread by the banished bishops, in the same way as it had been in the last persecution[1]; and, as has ever been found, "the blood of the martyrs was the seed of the Church."

[1] See page 25.

CHAPTER IX.

FROM GALLIENUS TO THE END OF THE LAST PERSECUTION.

A.D. 261-313.

Valerian, who had treated the Christians so cruelly, came to a miserable end. He led his army into Persia, where he was defeated and taken prisoner. He was kept for some time in captivity; and we are told that he used to be led forth, loaded with chains, but with the purple robes of an emperor thrown over him, that the Persians might mock at his misfortunes. And when he had died from the effects of shame and grief, it is said that his skin was stuffed with straw, and was kept in a temple, as a remembrance of the triumph which the Persians had gained over the Romans, whose pride had never been so humbled before.

When Valerian was taken prisoner, his son Gallienus became emperor (A.D.

261). Gallienus sent forth a law by which the Christians, for the first time, got the liberty of serving G.o.d without the risk of being persecuted. We might think him a good emperor for making such a law; but he really does not deserve much credit for it, since he seems to have made it merely because he did not care much either for his own religion, or for any other.

And now there is hardly anything to be said of the next forty years, except that the Christians enjoyed peace and prosperity. Instead of being obliged to hold their services in the upper rooms of houses, or in burial-places under ground, and in the dead of night, they built splendid churches, which they furnished with gold and silver plate, and with other costly ornaments. Christians were appointed to high offices, such as the government of countries; and many of them held places in the emperor's palace. And, now that there was no danger or loss to be risked by being Christians, mult.i.tudes of people joined the Church who would have kept at a distance from it if there had been anything to fear. But, unhappily, the Christians did not make a good use of all their prosperity. Many of them grew worldly and careless, and had little of the Christian about them except the name; and they quarrelled and disputed among themselves, as if they were no better than mere heathens.

But it pleased G.o.d to punish them severely for their faults; for at length there came such a persecution as had never before been known.

At this time there were no fewer than four emperors at once; for Diocletian, who became emperor in the year 284, afterwards took in Maximian, Galerius, and Constantius, to share his power, and to help him in the labour of government. Galerius and Constantius, however, were not quite so high, and had not such full authority, as the other two.

Galerius married Diocletian's daughter, and it was supposed that both this lady and the empress, her mother, were Christians. The priests and others, whose interest it was to keep up the old heathenism, began to be afraid lest the empresses should make Christians of their husbands; and they sought how this might be prevented.

Now the heathens had some ways by which they used to try to find out the will of their G.o.ds. Sometimes they offered sacrifices of beasts, and, when the beasts were killed, they cut them open, and judged from the appearance of the inside, whether the G.o.ds were well pleased or angry.

And at certain places there were what they called _oracles_, where people who wished to know the will of the G.o.ds went through some ceremonies, and expected a voice to come from this or that G.o.d in answer to them. Sure enough, the voice very often _did_ come, although it was not really from any G.o.d, but was managed by the juggling of the priests.

And the answers which these voices gave were often contrived very cunningly, that they might have more than one meaning, so that, however things might turn out, the oracle was sure to come true. And now the priests set to frighten Diocletian with tricks of this kinds. When he sacrificed, the insides of the victims (as the beasts offered in sacrifice were called) were said to look in such a way as to show that the G.o.ds were angry. When he consulted the oracles, answers were given declaring that, so long as Christians were allowed to live on the earth, the G.o.ds would be displeased. And thus Diocletian, although at first he had been inclined to let them alone, became terrified, and was ready to persecute.

The first order against the Christians was a proclamation requiring that all soldiers, and all persons who held any office under the emperor, should sacrifice to the heathen G.o.ds (A.D. 298). And five years after this, Galerius, who was a cruel man, and very bitter against the Christians (although his wife was supposed to be one), persuaded Diocletian to begin a persecution in earnest.

Diocletian did not usually live at Rome, like the earlier emperors, but at Nicomedia, a town in Asia Minor, on the sh.o.r.e of the Propontis (now called the Sea of Marmora). And there the persecution began, by his sending forth an order that all who would not serve the G.o.ds of Rome should lose their offices; that their property should be seized, and, if they were persons of rank, they should lose their rank. Christians were no longer allowed to meet for worship; their churches were to be destroyed, and their holy books were to be sought out and burnt (Feb.

24, 303). As soon as this proclamation was set forth, a Christian tore it down, and broke into loud reproaches against the emperors. Such violent acts and words were not becoming in a follower of Him, "who, when he was reviled, reviled not again, and when he suffered, threatened not" (1 _Peter_ ii. 23). But the man who had forgotten himself so far, showed the strength of his principles in the patience with which he bore the punishment of what he had done, for he was roasted alive at a slow fire, and did not even utter a groan.

This was in February, 303; and before the end of that year, Diocletian put forth three more proclamations against the Christians. One of them ordered that the Christian teachers should be imprisoned; and very soon the prisons were filled with bishops and clergy, while the evil-doers who were usually confined in them were turned loose. The next proclamation ordered that the prisoners should either sacrifice or be tortured; and the fourth directed that not only the bishops and clergy, but all Christians, should be required to sacrifice, on pain of torture.

These cruel laws were put in execution. Churches were pulled down, beginning with the great church of Nicomedia, which was built on a height, and overlooked the emperor's palace. All the Bibles and service-books that could be found, and a great number of other Christian writings, were thrown into the flames; and many Christians, who refused to give up their holy books, were put to death. The plate of churches was carried off, and was turned to profane uses, as the vessels of the Jewish temple had formerly been by Belshazzar.

The sufferings of the Christians were frightful, but after what has been already said of such things, I shall not shock you by telling you much about them here. Some were thrown to wild beasts; some were burnt alive, or roasted on gridirons; some had their skins pulled off, or their flesh sc.r.a.ped from their bones; some were crucified; some were tied to branches of trees, which had been bent so as to meet, and then they were torn to pieces by the starting asunder of the branches. Thousands of them perished by one horrible death or other, so that the heathens themselves grew tired and disgusted with inflicting or seeing their sufferings; and at length, instead of putting them to death, they sent them to work in mines, or plucked out one of their eyes, or lamed one of their hands or feet, or set bishops to look after horses or camels, or to do other work unfit for persons of their venerable character. And it is impossible to think what miseries even those who escaped must have undergone; for the persecution lasted ten years, and they had not only to witness the sufferings of their own dear relations, or friends, or teachers, but knew that the like might, at any hour, come on themselves.

It was in the East that the persecution was hottest and lasted longest; for in Europe it was not much felt after the first two years. The Emperor Constantius, who ruled over Gaul (now called France), Spain and Britain, was kind to the Christians; and after his death, his son Constantine was still more favourable to them. There were several changes among the other emperors, and the Christians felt them for better or for worse, according to the character of each emperor; but it is needless to speak much of them in a little book like this. Galerius went on in his cruelty until, at the end of eight years, he found that it had been of no use towards putting down the Gospel, and that he was sinking under a fearful disease, something like that of which Herod, who had killed St. James, died (_Acts_ xii. 23). He then thought with grief and horror of what he had done, and (perhaps in the hope of getting some relief from the G.o.d of Christians) he sent forth a proclamation allowing them to rebuild their churches, and to hold their worship, and begging them to remember him in their prayers. Soon after this he died (A.D. 311).

The cruellest of all the persecutors was Maximin, who, from the year 305, had possession of Asia Minor, Syria, the Holy Land, and Egypt. When Galerius made his law in favour of the Christians, Maximin for a while pretended to give them the same kind of liberty in _his_ dominions. But he soon changed again, and required that all his subjects should sacrifice--even that little babies should take some grains of incense into their hands, and should burn it in honour of the heathen G.o.ds; and when a season of great plenty followed after this, Maximin boasted that it was a sign of the favour with which the G.o.ds received his law. But it very soon appeared how false his boast was, for famine and plague began to rage throughout his dominions. The Christians, of course, had their share in the distress; but instead of triumphing over their persecutors, they showed the true spirit of the Gospel by treating them with kindness, by relieving the poor, by tending the sick, and by burying the dead, who had been abandoned by their own nearest relations.

Although there is no room to give any particular account of the martyrs here, there is one of them who especially deserves to be remembered, because he was the first who suffered in our own island. This good man, Alban, while he was yet a heathen, fell in with a poor Christian priest, who was trying to hide himself from the persecutors. Alban took him into his own house, and sheltered him there; and he was so much struck with observing how the priest prayed to G.o.d, and spent long hours of the night in religious exercises, that he soon became a believer in Christ.

But the priest was hotly searched for, and information was given that he was hidden in Alban's house. And when the soldiers came to look for him there, Alban knew their errand, and put on the priest's dress, so that the soldiers seized him and carried him before the judge. The judge found that they had brought the wrong man, and, in his rage at the disappointment, he told Alban that he must himself endure the punishment which had been meant for the other. Alban heard this without any fear, and on being questioned, he declared that he was a Christian, a worshipper of the one true G.o.d, and that he would not sacrifice to idols which could do no good. He was put to the torture, but bore it gladly for his Saviour's sake, and then, as he was still firm in professing his faith, the judge gave orders that he should be beheaded. And when he had been led out to the place of execution, which was a little gra.s.sy knoll that rose gently on one side of the town, the soldier, who was to have put him to death, was so moved by the sight of Alban's behaviour, that he threw away his sword, and desired to be put to death with him. They were both beheaded, and the town of Verulam, where they suffered, has since been called St. Alban's, from the name of the first British martyr.

This martyrdom took place early in the persecution; but, (as we have seen,) Constantius afterwards protected the British Christians, and his son Constantine, who succeeded to his share in the empire, treated them with yet greater favour. In the year 312, Constantine marched against Maxentius, who had usurped the government of Italy and Africa.

Constantine seems to have been brought up by his father to believe in one G.o.d, although he did not at all know who this G.o.d was, nor how He had revealed Himself in Holy Scripture. But as he was on his way to fight Maxentius, he saw in the sky a wonderful appearance, which seemed like the figure of a cross, with words around it--"By this conquer." He then caused the cross to be put on the standards (or colours) of his army; and when he had defeated Maxentius, he set up at Rome a statue of himself, with a cross in its right hand, and with an inscription which declared that he owed his victory to that saving sign. About the same time that Constantine overcame Maxentius, Licinius put down Maximin in the East. The two conquerors now had possession of the whole empire; and they joined in publishing laws by which Christians were allowed to worship G.o.d freely according to their conscience (A.D. 313).

CHAPTER X.

CONSTANTINE THE GREAT.

A.D. 313-337.

It was a great thing for the Church that the emperor of Rome should give it liberty; and Constantine, after sending forth the laws which put an end to the persecution, went on to make other laws in favour of the Christians. But he did not himself become a Christian all at once, although he built many churches, and gave rich presents to others, and although he was fond of keeping company with bishops, and of conversing with them about religion. Licinius, the emperor of the East, who had joined with Constantine in his first laws, afterwards quarrelled with him, and persecuted the eastern Christians cruelly. But Constantine defeated him in battle (A.D. 324), and the whole empire was once more united under one head.

After his victory over Licinius, Constantine declared himself a Christian, which he had not done before; and he used to attend the services of the Church very regularly, and to stand all the time that the bishops were preaching, however long their sermons might be. He used even himself to write a kind of discourses something like sermons, and to read them aloud in the palace to all his court; but he really knew very little of Christian doctrine, although he was very fond of taking part in disputes about it. And, although he professed to be a Christian, he had not yet been made a member of Christ by baptism; for, in those days, people had so high a notion of the grace of baptism, that many of them put off their baptism until they supposed that they were on their death-bed, for fear lest they should sin after being baptized, and so should lose the benefit of the sacrament. This was of course wrong; for it was a sad mistake to think that they might go on in sin so long as they were not baptized. G.o.d, we know, might have cut them off at any moment in the midst of all their sins; and even if they were spared, there was a great danger that, when they came to beg for baptism at last, they might not have that true spirit of repentance and faith without which they could not be fit to receive the grace of the sacrament. And therefore the teachers of the Church used to warn people against putting off their baptism out of a love for sin; and when any one had received _clinical_ baptism, as it was called (that is to say, _baptism on a sick-bed_), if he afterwards got well again, he was thought but little of in the Church.

But to come back to Constantine. He had many other faults besides his unwillingness to take on himself the duties of a baptized Christian; and, although we are bound to thank G.o.d for having turned his heart to favour the Church, we must not be blind to the emperor's faults. Yet, with all these faults, he really believed the Gospel, and meant to do what he could for the truth.

It took a long time to put down heathenism; for it would not have been safe or wise to force people to become Christians before they had come to see the falsehood of their old religion. Constantine, therefore, only made laws against some of its worst practices, and forbade any sacrifices to be offered in the name of the empire; but he did not hinder the heathens from sacrificing on their own account if they liked.

Soon after professing himself a Christian, the emperor began to build a new capital in the East. There had been a town called Byzantium on the spot before; but the new city was far grander, and he gave it the name of _Constantinople_, which means the _City of Constantine_. It was meant to be altogether Christian,--unlike Rome, which was full of temples of heathen G.o.ds. And the emperors, from this time, usually lived at Constantinople, or at some other place in the East.

There will be more to say about Constantine in the next chapter. In the mean time, let us look at the progress of the Gospel.

It had, by this time, made its way into many countries beyond the bounds of the empire. There were Christians in Scotland and in India; there had long been great numbers of Christians in Persia and Arabia. Many of the Goths, who then lived about the Danube, had been converted by captives whom they carried off in their plundering expeditions, during the reigns of Valerian and Gallienus (about A.D. 260); and other roving tribes had been converted by the same means. About the end of the third century, Gregory, who is called the _Enlightener_, had gone as a missionary bishop into Armenia, where he persuaded the king, Tiridates, to receive the Gospel, and to establish it as the religion of his country; so that Armenia had the honour of being the first Christian kingdom. The Georgians were converted in the reign of Constantine; and about the same time, the Ethiopians or Abyssinians (who live to the south of Egypt) were brought to the knowledge of the truth in a very remarkable way.