PERIOD IV.

THE PERIOD OF THE DECLINE OF PAGANISM WILL EXTEND FROM THE ACCES

SION OF CONSTANTINE, A. D. 306, TO THE ESTABLISHMENT OF THE

SUPREMACY OF THE ROMAN PONTIFF, A. D. 606.

1. In the year 306, Constantius Chlorus, who administered the government in the west, died at York, in Britain, and was succeeded by his son Constantine. His accession to the throne forms an important era in the history of the Church, as it was during his reign, that Christianity was established by the civil power, and consequently paganism began to decline.

The father of Constantine had, for some time, been declining in health, and find ing his end approaching, wrote to Galerius to send him, his son, who was at that time detained by the latter, as a hostage. This request being refused, young Con stantine, aware of the danger of his situation, resolved on flight. Accordingly, seiz ing a favorable opportunity, he fled from the court of Galerius, and, to prevent pursuit, is said to have killed all the post-horses on his route. Soon after his arrival at York, his father died, having nominated his son to be his successor, an appointment which the army, without waiting to consult Galerius, gladly confirmed.

2. The division of the empire, at this time, stood thus: the eastern department included Asia Minor, Syria, Egypt, and Palestine, with very considerable territory on every side. The western department comprised part of Africa, Sicily, Italy, Spain, Gaul, Germany, and Britain. The former of these divisions was governed by Galerius, he having some time before obliged Dioclesian and Maximinian to resign to him their share of the imperial dignity. To the western department Constantine succeeded, excepting Africa and Italy, which countries his father had

voluntarily surrendered to Galerius. Of these, Severus, one of the Cæsars of Galerius, had the charge; and Maximin, another Cæsar, had the charge of Egypt, Palestine, and the more distant provinces of the

east.

3. Throughout the department of Constantine, the Church enjoyed great peace and prosperity, but in that of Galerius, a persecuting spirit continued to prevail. Through the lenity of Severus, Africa and Italy enjoyed considerable repose.

4. In the year 310, Galerius was reduced to the brink of the grave, by a lingering disease. Stung with the reflection of his impious life, and wishing, perhaps, to make some atonement for his persecution of the Christians, he issued a general edict, making it unlawful to persecute, and granting liberty of conscience to his subjects.

The disease inflicted upon Galerius, like that of Herod, seems to have come immediately from the hand of God, and to have been, as in the case of that wicked prince, an awful exhibition of divine wrath. Worms bred in his frame, till even the bones and marrow became a mass of rottenness and putrefaction. No language can describe his distress, or depict the horrors of his mind. In the midst of his tortures, as if conscious that to the persecution of the Christians he owed the wrath he suffered, he promised that " He would rebuild the Churches he had demolished, and repair the mischief he had done the innocent Christians." "We permit them," said he, in the edict, which he published, "freely to profess their private opinions, and to assemble in their conventicles, without fear of molestation; provided, always, that they preserve a due respect to the established laws and government;" and, as if convinced that Christians alone had power with God, he added, "We hope that our indulgence will engage the Christians to offer up prayers to the Deity, whom they adore, for our safety and prosperity, for their own, and that of the republic."

This important edict was issued, and set up at Nicomedia, on the 13th April, 311; but the wretched Galerius died not long after its publication, under torments the most excruciating.

5. The edict of Galerius, in favor of the Christians, was far from delivering them from the wrath of their enemies, especially in Syria and Egypt. These provinces being under the superstitious and cruel Maximin, he affected to adopt the more lenient measures of Galerius; but soon commenced the erection of heathen temples, the establishment of heathen worship, and a bitter persecution of the Christians.

6. On his death-bed, Galerius had bequeathed the imperial diadem to Licinius, to the no small mortification of Maximin, who was expecting that honor himself. In the year 313, the jealousy of these rivals broke out into open war, in which each contended for the sovereignty of the east; but victory, at length, decided in favor of Licinius.

7. The result of this contest was exceedingly favorable to the Church, for Maximin, finding himself deceived by a pagan oracle, which he had consulted before the battle, and which had predicted his victory, resolved upon the toleration of Christianity. His persecuting edicts were, therefore, countermanded; and others, as full and favorable as those of Constantine, were substituted. Thus Christianity was brought through this long and fearful struggle, and the followers of Jesus were allowed to believe and worship as they pleased.

Notwithstanding this change in the policy of Maximin, in respect to the toleration of Christianity, he had become too deeply laden with guilt to escape the righteous judgment of Heaven. Like Galerius, an invisible power smote him with a sore

plague, which no skill could remove, and the tortures of which no medicines could even alleviate. Eusebius represents the vehemence of his inward inflammation to have been so great, that his eyes started from their sockets; and yet still breathing, he confessed his sins, and called upon death to come and release him. He acknow ledged that he deserved what he suffered for his cruelty, and for the insults which he offered to the Savior. At length, he expired in an agony, which imagination can scarcely conceive, having taken a quantity of poison to finish his hateful existence.

8. Maximin was succeeded at Rome by his son Maxentius, whose government becoming oppressive, the people applied to Constantine to relieve them from his tyranny. Willing to crush a foe whom he had reason to fear, Constantine marched into Italy, in the year 311, at the head of an army of several thousands, where he obtained a signal victory over Maxentius, who, in his flight from the battle ground, fell into the Tiber, and was drowned.

Eusebius, who wrote the life of Constantine, has transmitted to us the following account of a very extraordinary occurrence, which the emperor related to this histo rian, and confirmed with an oath, as happening during his march into Italy. Being greatly oppressed with anxiety, as to the result of the enterprise which he had undertaken, and feeling the need of assistance from some superior power, in subduing Maxentius, he resolved to seek the aid of some deity, as that which alone could ensure him success. Being favorably impressed with the God of the Christians, he prayed to him; and in the course of the day, he was struck with the appearance of a cross in the heavens, exceeding bright, elevated above the sun, and bearing the inscription, "Conquer by this." For a time, Constantine was perplexed to conjecture the import of this vision; but, at night, Christ presented himself to him, in his slumbers, and holding forth the sign which he had seen in the heavens, directed him to take it as a pattern of a military standard, which he should carry into battle, as a certain protector. Accordingly, Constantine ordered such a standard to be made, before which the enemy fled in every direction. On becoming master of Rome, he honored the cross, by putting a spear of that form into the hand of the statue, which was erected for him, in that city.*

9. On the defeat and death of Maxentius, the government of the Roman world became divided between Constantine and Licinius, who

*This vision of Constantine has occasioned no little perplexity to ecclesiastical historians, and very opposite opinions have been formed as to its reality. Milner, who has by some been censured for his credulity, considers it as a miracle, wrought in favor of Christianity, and in answer to the prayer of Constantine. "He prayed, he implored," says this historian," with much vehemence and simplicity, and God left him not unanswered." But is it possible, that God should thus signally answer a man, who was in doubt whether he should seek his aid, or that of some pagan deity? Besides, if this were a miracle, and Constantine regarded it as such, it is still more singular that he should neglect to profess his faith in Christ by baptism, until on his death-bed, more than thenty years after this event is said to have occurred. Dr. Haweis strongly maintains an opinion contrary to Milner. "I have received no conviction," says the former historian, " from any thing I have yet read respecting the miracle of the cross in the sky, and the vision of Christ to Constantine the subsequent night, any more than of the thundering legion of Adrian." "I will not," adds he, say it was impossible, nor deny that the Lord might manifest himself to him, in this extraordinary way; but the evidence is far from being conclusive, and I can hardly conceive a man of his character should be thus singularly favored." Mosheim is evidently perplexed about it, and so is his translator. The latter admits, that "the whole story is attended with difficulties, which render it both as a fact and a miracle extremely dubious, to say no more." To this may be added the opinion of the author of an able disquisition on the sub ject, appended to Vol. I. of Dr. Gregory's Church History-an opinion, formed, it shou seem, from a critical and candid examination of the subject, viz. that Eusebius, to whom Constantine related the story, did not himself believe it-that there is not sufficient evidence that any of the army, besides the emperor, saw the phenomena in the heavens-that the accounts given of it by Constantine, at different times, do not agree; and finally-that it was a fiction, invented by the emperor, to attach the Christian troops to his cause more firmly, and to animate his army in the ensuing battle.

immediately granted to Christians permission to live according to their laws and institutions; and in the year 313, by a formal edict drawn up at Milan, confirmed and extended these privileges.

10. The concurrence of Licinius with Constantine in befriending the Christian cause, lasted but a few years. Becoming jealous of the increasing power of his rival with the Christians, Licinius turned his hand against them, and proceeded to persecute and distress them. In consequence of this attack upon them, Constantine declared war against him, which, in the year 323, ended in his defeat and death.

Licinius has by some been supposed to have been a Christian; but with what propriety this opinion has been entertained, seems difficult to conceive. "The truth of the case," says Dr. Jortin, "seems to have been, that he pretended for some time to be a Christian, but never was so. He was so ignorant, that he could not even write his own name ; and so unfriendly to all learning, that he called it the pest and poison of the state."

11. The death of Licinius happened in 323, at which time Constantine succeeded to the whole Roman empire, which, till now, had not been in subjection to one individual for many years. This event tended, in no small degree, to increase the strength, and add to the external prosperity of the Christian cause; since Christianity was now universally established; no other religion being tolerated throughout the bounds of the empire.

Whether Constantine was sincerely attached to the Gospel, or ever felt the sanctifying influences, may admit of doubt; yet, it is certain, that he displayed no small zeal in honoring and establishing it. By his order, the pagan temples were demolished, or converted into Christian Churches; the exercise of the old priesthood was forbidden, and the idols destroyed; large and costly structures for Christian worship were raised; and those already erected were enlarged and beautified. The episcopacy was increased, and honored with great favors, and enriched with vast endowments. The ritual received many additions; the habiliments of the clergy were pompous; and the whole of the Christian service, at once, exhibited a scene of worldly grandeur and external parade.

12. The ascendancy thus given to Christianity over paganism by Constantine, the exemption of its professors from bitter enemies, who, through ten persecutions, had sought out and hunted down the children of God-the ease and peace which a Christian might now enjoy in his profession; would lead us to expect a corresponding degree of purity and piety, of meekness and humility, among the Churches of Christ. This was, however, far from being their happy state. As external opposition ceased, internal disorders ensued. From this time, we shall see a spirit of pride, of avarice, of ostentation, and domination, invading both the officers and members of the Church; we shall hear of schisms generated, heretical doctrines promulgated, and a foundation laid for an awful debasement and declension of true religion, and for the exercise of that monstrous power which was afterwards assumed by the popes of Rome.

During the past history of the Church, we have seen her making her way through seas and fires, through clouds and storms. And so long as a profession of religion was attended with danger, so long as the dungeon, the rack, or the faggot, was in prospect to the disciples of Jesus, their lives and conversation were pure and heavenly. The Gospel was their only source of consolation, and they found it in every respect sufficient for all their wants. It taught them to expect to enter the kingdom of God only

"through much tribulation." By the animating views and principles it imparted, it raised their minds above the enjoyments of the present scene; and in hope of life and immortality, they could be happy, even if called to lay down their lives, for the sake of their profession. Herein the power of their religion was conspicuous;-it was not with them an empty speculation floating in the mind, destitute of any influence upon the will and affections. While it induced them to count no sacrifice too costly, which they were called to make for the Gospel's sake, they were led to experience the most fervent Christian affection one towards another; to sympathize most tenderly with each other, in all their sorrows and distresses; and thereby bearing one another's burdens, to fulfil their Lord's new command of brotherly love. This was the promi nent feature in Christianity, during the first three centuries.

But now, when a profession of the Gospel was no longer attended with danger,when the Churches became liberally endowed, and the clergy were loaded with honors, -humility, and self-denial, and brotherly kindness, the prominent characteristics of the religion of Jesus, seem scarcely perceptible. Every thing which was done, had a primary reference to show and self-aggrandizement. The governinent of the Church was now modelled, as far as possible, after the government of the state. The emperor assumed the title of bishop; and claimed the prerogative of regulating its external affairs; and he and his successors convened councils, in which they presided, and determined all matters of discipline.

The conduct of Constantine towards the pagans also merits censure, notwithstanding that his power was exercised in favor of Christianity. Instead of leaving every one to obey the dictates of his conscience, he prohibited by law the worship of idols throughout the bounds of his empire. In this, he obviously transcended the authority invested in him as a civil ruler-for if a civil magistrate may prohibit religious opinions, or punish the abettors of them, merely because in his view they are unscriptural, he has the same right to punish a professing Christian, whose sentiments, or practices, differ from his own, as he would have to punish a pagan, or a Mahommedan. If the magistrate may lawfully exercise a control over the human mind, in one instance, may he not in any other, since, upon the supposition, his own judgment is the authorized standard of what is right and wrong, in matters of religion? The truth is, the magistrate derives no authority, either from reason, or the word of God, to control the human mind in relation to its religious faith. Upon this principle, Constantine and his bishops were no more justified in abolishing heathenism, by the force of civil power, than Dioclesian and Galerius, with the priests, were justified in their attempt to break down and destroy Christianity. Well has it been observed; "Let the law of the land restrain vice and injustice of every kind, as ruinous to the peace and order of society, for this is its proper province; but let it not tamper with religion, by attempting to enforce its exer. cises and duties."

13. At this time commenced the controversy of the Donatists, the origin of which, according to Dr. Jorton, is to be traced to the persecution, A. D. 303, (Per. III. Sec. 30,) during which Christians were required to give up their sacred books. They who complied were called Traditores. Among those who were suspected of this fault, was Mensurius, bishop of Carthage, for which, and other reasons, Donatus, bishop of Numidia and his partisans, refused to hold communion with him. Thus began a schism which continued three hundred years, and overspread the provinces of Africa.

The Donatists, after their party was formed, maintained that the sanctity of their bishops gave to their community alone a full right to be considered as the true Church. Hence, they avoided all communication with other Churches, from an apprehension of contracting their impurity and corruption. They also pronounced the sacred rites and institutions void of all virtue among those Christians who were not precisely of their sentiments. They not only rebaptized those who joined their party from other Churches, but reordained those who already sustained the ministerial office.

14. This controversy Constantine took fruitless pains to settle, both by councils and hearings; but finding the Donatists refractory, he was