preach the word of God to a people who had never heard it before. And God, that brought us among them, removed us to another place, after our ministry was there completed. As soon as I heard that Æmilian had ordered us to [go to] Cephron I undertook my journey cheerfully, though I did not know whither we were to go; but, upon being informed that [I must remove to] Colluthium, I felt much distress; because it was reported to be a situation destitute of [brethren and good men] exposed to the tumults of travellers, and infested by thieves. My companions well remember the effect this had on my mind. I proclaim my own shame: At first I grieved immoderately. It was a consolation, however, that it was nigh to a city. I was in hopes from the nearness of the city, that we might enjoy the company of dear brethren; and that particular assemblies for divine worship might be established in the suburbs, which indeed came to pass."

Amidst this scantiness of information, conveyed in no great perspicuity or beauty of style, it appears, however, that the Lord was with Dionysius, and caused his sufferings to tend to the furtherance of the Gospel. His confession of his own heaviness of mind does honour to his ingenuousness and the strength of Christ was made perfect in his weakness.

In another epistle, he gives a brief account of the afflictions of others. It deserves to be transcribed as a monument of the greatness and the violence of Valerian's persecution.

"It may seem superfluous to recite the names of our people for they were many, and to [you] unknown. Take this however for certain: There were men and women, young men and old men, virgins and old women, soldiers and vulgar persons, of all sorts and ages. Some, after stripes and fire, were crowned victors: some, immediately by the sword, and others, after a short but severe torture, became acceptable sacrifices to the Lord. You all heard how I, and Caius, and Faustus, and Peter, and Paul, when we were led bound by the centurion and his soldiers, were seized by certain men of Mareota, and drawn away by violence. I, and Caius, and Peter, were separated from the other brethren, and were confined in a dreary part of

Libya, distant three days journey from Parætonium."Afterwards he says, "There hid themselves in the city some good men who visited the brethren secretly: Among these, Maximus, Dioscorus, Demetrius, and Lucius, were ministers. Two others of greater note, Faustinus and Aquila, now wander, I know not where, in Egypt. All the deacons died of diseases, except Faustinus, Eusebius, and Chæremon. God instructed Eusebius and strengthened him, from the beginning, to minister diligently to the confessors in prison, and to bury the bodies of the holy martyrs :—which, however, he could not do without great danger. The president, to this day, ceases not his cruelty, killing some instantly, and tearing in pieces others by torments, or consuming them by bonds and imprisonments: He forbids any persons to come nigh them; and inquires daily whether his orders be obeyed. Yet our God still refreshes the afflicted with [the ready zeal] and [assiduous] attendance of the brethren."

This Eusebius,-here honourably mentioned,-was sometime after bishop of Laodicea in Syria; and Maximus the presbyter was successor to Dionysius in Alexandria. Faustus was reserved to the days of Dioclesian-again to suffer-even to blood.

* At Cæsarea in Palestine, Priscus, Malcus, and Alexander, were devoured by wild beasts. These persons led an obscure life in the country; but hearing of the multitude of executions, they blamed themselves for their sloth; they came to Cæsarea; went to the judge, and obtained. the object of their ambition. Our divine Master, both by precept and example, condemns such forward zeal ;which, however, in these instances, we trust, was not without a real love of his name. We have seen abundantly how much like a true disciple of Christ, Cyprian of Carthage conducted himself in these respects. In this same city, there likewise suffered a woman, who was said to be inclined to the heresy of Marcion; but, probably, there was not much ground for the report.

† After three years employed in persecution, Valerian was taken prisoner by Sapor king of Persia, who detained him the rest of his life, and made use of his neck when [Euseb. vii. 12.] + [Lactantius de Mort. Persecut. c. 5.]

Valerian put to death

A. D. 260.

he mounted his horse; and at length commanded him to be flayed and salted. This event belongs rather to secular than Church history: history: But as it is perfectly well attested, and as no one that I know by Sapor, of, except Mr. Gibbon, ever affected to disbelieve the fact, it cannot but strike the mind of any one who fears God. Valerian had known and respected the Christians His persecution must have been a sin against the light; and it is common with Divine Providence to punish such daring offences in a very exemplary manner.

Gallienus

befriends tians,

the Chris

A. D. 262.

After Valerian's captivity the Church was restored to rest. About the year two hundred and sixty-two, Gallienus, his son and successor, proved a sincere friend to the Christians, though, in other respects, no reputable emperor. By edicts he stopped the persecution; and he had the condescension to give the bishops his letters of licence to return to their pastoral charges. One of these letters, as preserved by Eusebius,* runs thus:-["The emperor Cæsar Publius Licinius Gallienus Pius Felix Augustus,] to Dionysius and to Pinna and [to] Demetrius, with the rest of the bishops. The benefit of our favour we command to be published through the world and I have, therefore, ordered every one to withdraw from such places as were devoted to religious uses; so that you may make use of the authority of my edict against any molestation; for I have, sometime since, granted you my protection: wherefore, Cyrenius the governor of the province will observe the rescript which I have sent." He directed also another edict to certain bishops, by which he restored to them the places in which they buried their dead.

Were it needful at this day to refute the rash calumnies of Tacitus and of others against the Christians, one might appeal to these two edicts of Gallienus. It is impossible that either of them could have taken place, if it had not been undeniable, that the Christians, even to the time beyond the middle of the third century, were men of probity and worthy of the protection of government. As it is impossible to avoid this conclusion, the deepest stain rests on the characters of Trajan, Decius, and Valerian, men [Euseb. vii. 13.]

But

highly respected in secular history, for treating their subjects of the best characters with savage ferocity. God, who has the hearts of all men in his hand, provided for his servants a protector in Gallienus, after an unexampled course of heavy persecution during the three last reigns. Gallienus himself seems to have been more like a modern than an ancient sovereign ;-a man of taste, indolence, and philosophy;-disposed to cherish every thing that looked like knowledge and liberty of thinking;-by no means so kind and generous in his constant practice as his profession might seem to promise ;-the slave of his passions, and led away by every sudden feeling that seized his imagination. The Christians appear to have been considered by him as a sect of new philosophers; and, as he judged it improper to persecute philosophers of any sort, they found a complete toleration under a prince, whose conscience seems to have been influenced by no religious attachment whatever.

CHAP. XVII.

FROM THE REIGN OF GALLIENUS TO THE END OF
THE CENTURY.

THE general history of the Church of Christ, for the remaining forty years of this century, affords no great quantity of materials. After having collected them into this chapter in order, it may be proper to reserve, to a distinct consideration, the lives of some particular persons, and other miscellaneous matters, which belong not to the thread of the narrative.

We now behold a NEW SCENE:-Christians legally tolerated under a pagan government for forty years !-The example of Gallienus was followed by the successive emperors to the end of the century:-It was violated only in one instance ;-the effect of which was presently dissipated by the hand of Providence. This new scene did not prove favourable to the growth of grace and holiness. In no period since the Apostles was there ever so great a general decay as in this ;-not even in particular instances, can we discover, during this interval, much of lively Christianity.

Those, however, are not well informed in the nature of the religion of Jesus, who suppose, that, literally, there was no persecution all this time :-True Christians are never without some share of it; nor is it in the power of the best and the mildest governments to protect men of godliness from the malice of the world in all cases. We saw an example of this when Commodus was emperor :— Observe another under the government of Gallienus. At Cæsarea in Palestine, there was a soldier-of bravery, of noble family,-and of great opulence; who, upon a vacancy, was called to the office of centurion. His name was Marinus. But, another soldier came before the tribunal, and urged-that, by the laws, Marinus was incapacitated, because he was a Christian and did not sacrifice to the emperors ;-and that he himself, as next in rank, ought to be preferred. Achæus the governor asked Marinus what was his religion ?-upon which he confessed himself a Christian. The governor gave him the space of three hours for deliberation. Immediately Theotecnes, bishop of Cæsarea, called Marinus from the tribunal,took him by the hand,―led him to the Church,—showed him the sword that hung by his side, and a New Testament which he pulled out of his pocket;—and he then bid him choose which of the two he liked best. Marinus stretched out his hand, and took up the Holy Scriptures. "Hold

fast, then," said Theotecnes; "Cleave to God: and HIM whom you have chosen, you shall enjoy: you shall be strengthened by HIM, and shall depart in peace."-After the expiration of the three hours, upon the crier's summons, he appeared at the bar, manfully confessed the faith of Christ, heard the sentence of condemnation, and was beheaded.*

Without more acquaintance with the particular institutes of Roman law on this subject, it is not easy to reconcile this proceeding with the edict of Gallienus. Perhaps the act of Achæus was illegal, or, perhaps some particular MILITARY law might be in force against the martyr. The fact, however, rests on the best authority; and the profession of arms appears to have had still among them, since the days of Cornelius, those who loved Jesus Christ.

* Euseb. book 7. chap. 15.