evangelical and spiritual, clothed originally in so tawdry a garb. Yet under this great disadvantage a discerning eye will see much of the "unction" of real godliness. At first sight we must be struck with the difference between primitive scriptural Christianity, and that affectation of rational divinity, which has so remarkably gained the ascendant in Christendom in our times. In the account we have read, the good influence of the Holy Spirit on the one hand, and the evil influence of Satan on the other, are brought forward every where to our view. In our times both are concealed or almost annihilated; and little appears but what is merely human. Whether of the two methods is most agreeable to the plan of the sacred writings, must be obvious to every serious and honest enquirer. Christ's kingdom, in the narrative before us, appears truly scriptural and divine: Christian faith, hope, and charity, do their work under the direction of his Spirit: Christians are humble, meek, heavenlyminded, patient, sustained continually with aid invisible; and we see Satan actively, but unsuccessfully, engaged against them. In the degenerate representations of the Christian religion by many moderns, what a different taste and spirit!-Every thing is of this world! Policy and ambition leave no room for the exhibition of the work of God and the power of the Holy Ghost: The belief of Satanic influence is ridiculed as weak superstition: and natural, unassisted reason, and the self-sufficiency of the human heart, triumph without measure! CHAP. VII. THE STATE OF CHRISTIANS UNDER THE REIGNS OF COMMODUS, PERTINAX, AND JULIAN.-THE STORY OF PEREGRINUS. THE reigns of the two last-mentioned emperors, which close the century, are short, and contain no Christian memoirs. That of Commodus is remarkable for the peace granted to the Church of Christ through the world.* The method which Divine Providence used for this purpose is still more Marcia, a woman of low rank, was the favourite concubine of this emperor. She had, on some account not now So. understood, a predilection for the Christians, and employed her interest with Commodus in their favour.* He was himself the most vicious and profligate of all mortals, though the son of the grave Marcus Antoninus. Those, who looked at secular objects and moral decorum alone, might regret the change of emperors. In one particular point only, namely, in his conduct towards the Christians, Commodus was more just and equitable than his father. And the power and goodness of God in making even such wretched characters as Commodus and Marcia to stem the torrent of persecution, and to afford a breathing-time of twelve years under the son, after eighteen years of the most cruel sufferings under the father, deserved to be remarked. For certainly the Church of Christ has no communion with debauchees; and though it be abhorrent, also, in its plan and spirit, from the systems of proud philosophers, yet it is always friendly to everything virtuous and laudable in society. The fact is, it has a taste peculiarly its own: God's ways are not like ours. The Gospel now flourished abundantly; and many of the nobility of Rome, with their whole families, embraced it. Such a circumstance would naturally excite the envy of the great. The Roman senate felt its. dignity defiled by innovations, which to them appeared to the last degree contemptible; and to this malignant source, I think, is to be ascribed the only instance of persecution in this reign. Apollonius,† at that time a person renowned for learning and philosophy in Rome, was a sincere Christian; and as such was accused by an informer before Perennius, a magistrate of considerable influence in the reign of Commodus. The law of Antoninus Pius had enacted grievous punishments against the accuser of Christians. One cannot suppose his edict had any force during the reign of his successor Marcus; but under Commodus it was revived; or rather, a new one, still more severe, was enacted, that the accusers should be put to death. Perennius sentenced the accuser accordingly, and his legs were broken. Thus far he seems to have complied with the injunctions of the law: in what follows, he obeyed the dictates of his own malice, or rather * Dion Cassius. [Excerpt. Xiph. lib. 72. c. 4, prope finem.] [Hieron. de vir. illust. c. 42.] Euseb. B. v. c. 21. that of the senate. He begged of the prisoner with much earnestness, that he would give an account of his faith before the senate and the court. Apollonius complied, and delivered an apology for Christianity; in consequence of which, by a decree of the senate, he was beheaded. It is not quite easy to account for this procedure. It is perhaps the only trial recorded in history where both the accuser and the accused suffered judicially. Eusebius observes, that the laws were still in force, commanding Christians to be put to death, who had been presented before the tribunal. But Adrian, or certainly Antoninus Pius, had abrogated this iniquitous edict of Trajan. Under Marcus it might be revived, -as what severity against Christians was not to be expected from that cruel persecutor? Now Commodus, by menacing accusers with death, probably supposed he had sufficiently secured the Christians. Yet, if a formal abrogation of the law against Christians did not actually take place, one may see how Apollonius came to suffer as well as his adversary. In truth, if he had been silent, it is very likely he would have saved his own life. Insidious artifices, under the pretence of much respect and desire of information, seem to have drawn him into a measure which cost him so dear: He died, however, in the best of causes! Peregrinus. There is There is, in the work of Lucian,* a remarkable story of a person named Peregrinus, which, as it falls in with this century, and throws light on the character of the Christians who then lived, deserves to be here introduced. "In his youth," says this author, "he fell into shameful crimes, for which he was near losing his life in Armenia and Asia [he afterwards goes on in these words] I will not dwell on those crimes; but I am persuaded that what I am about to say is worthy of attention. none of you but knows, that being chagrined because his father was still alive, after being upwards of sixty years of age, he strangled him. The rumour of so black a crime being spread abroad, he betrayed his guilt by flight. He wandered about in divers countries to conceal the place of his retreat, till, upon coming into Judea, he learnt the admirable doctrine of the Christians, by conversing with their priests and teachers. In a little time he showed them that * [Lucian de Morte Peregrini.] : they were but children compared to himself: for he became not only a prophet, but the head of their congregation: in a word, he was everything to them: he explained their books, and composed several tracts himself; insomuch that they spoke of him sometimes as a god, and certainly considered him as a lawgiver and a ruler. However, these people, in fact adore that great person who had been crucified in Palestine, as being the first who taught men that religion.— While these things were going on, Peregrinus was apprehended and put in prison on account of his being a Christian. This disgrace loaded him with honour: it was the very thing he ardently desired: it made him more reputable among those of that persuasion, and furnished him with a power of performing wonders. The Christians, grievously afflicted at his confinement, used their utmost efforts to procure him his liberty; and as they saw they could not compass it, they provided abundantly for all his wants, and rendered him all imaginable services. There was seen, by the break of day, at the prison-gate, a company of old women, widows, and orphans, some of whom, after having corrupted the guard with money, passed the night with him. There they partook together of elegant repasts, and entertained one another with religious discourses. They called that excellent man the New Socrates. There came even Christians, deputed from many cities of Asia, to converse with him, to comfort him, and to bring him supplies of money; for the care .and diligence which the Christians exert in these junctures is incredible: they spare nothing in such cases. They sent, therefore, large sums to Peregrinus; and his confinement was to him an occasion of amassing great riches; for these poor creatures are firmly persuaded they shall one day enjoy immortal life; therefore they despise death with wonderful courage, and offer themselves voluntarily to punishment. Their first lawgiver has put it into their heads that they are all brethren. Since they separated from us, they persevere in rejecting the gods of the Grecians, and in worshipping that deceiver who was crucified they regulate their manners and conduct by his laws; they despise, therefore, all earthly possessions, and use them in common. Therefore if any magician or juggler, any cunning fellow, who knows how to make his advantage of opportunity, happens to get into their society, he immediately grows rich; because it is easy for a man of this sort to abuse the simplicity of these silly people. Peregrinus, however, was set at liberty by the president of Syria, who was a lover of philosophy and of its professors; and who, having perceived that this man courted death out of vanity and a fondness of renown, released him, despising him too much to have a desire of inflicting capital punishment on him. Peregrinus returned into his own country, and as some were inclined to prosecute him on account of his parricide, he gave all his wealth to his fellow-citizens, who, being gained by this liberality, imposed silence on his accusers. He left his country a second time in order to travel, reckoning he should find everything he wanted in the purses of the Christians, who were punctual in accompanying him wherever he went, and in supplying him with all things in abundance. He subsisted in this manner for a considerable time; but having done something which the Christians abhor,-they saw him, I think, make use of some meats forbidden amongst them, he was abandoned by them; insomuch that having not any longer the means of support, he would fain have revoked the donation he had made to his country. The native place of this extraordinary man was Parium in Mysia.* After his renunciation of Christianity, he assumed the character of a philosopher. In that light he is mentioned by several heathen authors; † and this part he acted till the time of his death; when, in his old age, he threw himself into the flames, [in the sight of all Greece, soon after the Olympic games were over,] probably because suicide was honourable in the eyes of the Gentiles, and because Empedocles, a brother philosopher, had thrown himself into the volcano at mount Etna, [a statue was erected to him at Parium, which was supposed to be oracular.] A remark may here be made on the writer, on the hero, and on the Christians of those times. It will not be necessary to give an anxious answer to the railleries, cavils and insinuations of Lucian in this narra Lardner's [Works, vol. 4. c. 19. p. 150.] Bullet's Establishment of Christianity, [by Salisbury, p. 35.] + [Aul. Gell. Noctes Att. I. 12. c. 11, and 1. 8, c. 3. Amm. Marcell. 1. 29. c. 1.] |