Dissertation Concerning the Antiquity of Churches, Section 10
SECT. 10.
Having now Anſwered their Reaſons, We ſhall proceed to lay down ſeveral Conſiderations for the corroborating our Aſſertion. Which amount not to a Demonſtration, I confeſs, That there could be no publick Places erected, for the Exerciſe of the Chriſtian Religion, in the two Firſt Centuries; yet compared with our Adverſaries Arguments, will render our Cauſe much more probable, and weigh down theirs ſo clearly, as to ſatisfie all unprejudiced Readers.
1. Let's conſider the State and Condition of the World as to Religion, when our bleſſed Saviour, after his Reſurrection, ſent forth his Apoſtles to Preach the Goſpel to all Nations. In which were two ſorts of Men, Jews and Gentiles; of whom 'tis hard to ſay, whether were the more implacable Enemies to the Chriſtian Religion, and the Profeſſors thereof.
As for the Jews, what Calumnies and Tumults did they raiſe againſt the Chriſtians, not only in Judea, but whereſoever they reſided; accuſing their Doctrine as Blaſphemous, their Perſons as Factious and Seditious, and ſetting up a new King inſtead of Caeſar. And where they had no power to Perſecute them, they ſtirred up the Magiſtrates in the Empire to do it, as we find frequently in the Acts of the Apoſtles.
And as to the Gentiles, what Ignorance, Wickedneſs, and abominable Idolatries they lived in, Scripture hath abundantly declared. God having in times paſt ſuffered foreign all the Gentiles, rather than as we Tranſlate it, all Nations, to walk in their own ways. Acts 14.16. For the Jews had the way of Salvation made known to them; but the Gentiles ways were in groſs Idolatry, ſetting up to themſelves multiplicity of Gods, whom they worſhipped and ſerved; although ſome of the wiſer ſort of them held one Supream, whom they called Jove, contracted from Jehova, foreign the Father both of Men and Gods. And this their Idolatrous Worſhip and Religion was ſo ancient, even from Time immemorial, and ſo univerſal in all the Nations of the Gentiles; that none can imagine but the Goſpel, which oppoſed and condemned this wherever it came, ſhould have the utmoſt Oppoſition, and its Publiſhers and Profeſſors Perſecutions, rather than a Toleration or Permiſſion to ſet up a Religion in publick, deſtructive of their own.
2. Conſider the Power of the Roman Monarchy, which was then at the height; having Conquered the greateſt part of the Weſtern Nations, both in Europe and Africa, and Eaſtward as far as Euphrates, in which eſpecially the Goſpel was to be Preached, though it was carried alſo into the remoter Parts elſewhere, over which the Roman Eagle never ſtretcht her Wings. In the City of Rome, Tacitus Reports, Hiſt. l. 11. there were not fewer than 6944000. and what vaſt Nations were then ſubject to its Empire, is ſufficiently known; and what numerous Armies they conſtantly kept up. All which Power was Unanimous for the defence of their Idols, and their Idolatrous Worſhip, againſt all Men and Means that would defame them, or tended to their Demolition.
3. Conſider alſo, That at that time there was not only the greateſt Power to oppoſe Chriſtianity, but alſo the greateſt intellectual Helps and Means, Learning being then in its full Meridian of Glory. They had ſubtle Philoſophers for defending their Religion, and as good Arguments for its Verity, as Bellarmine, and the Papiſts, alledge for theirs, ſuch as Antiquity, Univerſality, Extent, Succeſſion of their Prieſts, Proſperity, and the like. They had Eloquent Orators to Plead their own, and Implead, Tertullus like, the Chriſtian Religion; beſides the vaſt multitude of Prieſts, and thoſe imployed for the training them up in their Idolatrous Worſhip, whereby they became prejudiced to the utmoſt againſt the Goſpel of Chriſt, eſpecially conſidering the nature and tendency thereof, either as to the Credenda or Agenda, things to be Believed or Practiſed, injoyned therein.
For Sinners to be Saved by a Crucified Jeſus, might well to the Carnal and Unbelieving Jews and Gentiles be a ſtumbling Block, and accounted Fooliſhneſs; as the Reſurrection of the Dead, and other Articles of our Faith, ſtrange Doctrines: And things ſo contrary to Fleſh and Blood, as Self-denial, Mortification, Suffering joyfully Perſecution, and even Death it ſelf for Chriſt's ſake and the Goſpel, might well be accounted hard Sayings not to be born, but rather derided and rejected, as indeed they were generally by the wiſe Men of the World.
Nor let any here object Mahometiſm, for that was ſet up when the Empire was broken to pieces under Heraclius, by the Irruption of the Barbarous Nations; and in Arabia, amongſt an ignorant People, where few Chriſtians were, and no Learning, but ready to embrace any Innovations, and receive any Impreſſions of Religion, eſpecially ſuch a Senſual one as the Alcoran holds forth; when there were neither Men of Knowledge and Parts to oppoſe it, nor Princes of Power to perſecute it, but worldly Power to ſet it up and ſupport it. So that 'tis leſs wonder that ſoon grew publick: Whereas it was quite otherwiſe with the Goſpel, which was neither ſet up, nor carried on, by Might and Power of Arms, but by the Spirit of the Lord accompanying it all along, where it was carried, to make it Efficacious.
4. Conſider how ſtrongly Gentiliſm was guarded by Laws. For all Nations, though they had ſeveral Idol Gods, and Worſhip, yet accounted their Religion to be of a Divine Original: As the Romans from the Goddeſs Egeria, and others from ſome God or Goddeſs they Worſhipped: and would never ſuffer their Gods to be diſhonoured, or their Rites of Worſhip, how Ridiculous ſoever, to be defamed by any amongſt them, though Foreigners they could not hinder, did, as the Romans, the Jews and Egyptians eſpecially. I ſhall not abuſe the Reader's Patience, in citing Hiſtories and Poets for theſe things, they are ſo many, and ſo well known; nor how they always provided by their Laws, Security for their own, and Prohibition and Penalties againſt other Religions. The Romans, by the Laws of the 12 Tables, forbad Nequis alios inducat Deos, ſed Patriam ſive Romanam Religionem ſequatur. That none ſhould introduce other Gods, but follow the Country's, or Roman Religion, and that under ſevere Penalties. Of which Cicero, l. 2. de Legibus largely. By vertue of which Laws alone, many Chriſtians were extreamly puniſh'd by the Praetors, and Preſidents of Provinces, and put to Death, without any Edicts from the Emperors; though where theſe were added to enforce their Execution, Perſecution was much more fierce and cruel: And this appears plainly by Pliny's Epiſtle to Trajan; who having Condemned and Executed many by the Laws of the Empire, deterr'd at length by the multitude of thoſe that were to be puniſhed, Conſulted the Emperor what he ſhould do in that caſe, the Emperors having power to Suſpend Execution, though not to Abrogate the Laws, which Senatus Populuſ que & Principes Romani decreverant ut non ſint Chriſtiani: The Roman Senate, People and Princes had decreed, as that no Chriſtians be tollerated. Another early Law made by the Senate, mention'd by Euſebius, 5.21. Non debere demitti Chriſtianos qui ſemel ad Tribunal veniſſent, niſi propoſitum mutent: That the Chriſtians which once came to publick Tryal, ſhould not be diſmiſt, except they changed their Religion.
5. Conſider the Policy of the State, which was againſt Tollerating any diverſe Religion amongſt them, and much more a contrary to their own. As the Chriſtian, which wholly changed the Face of the World, accounted their Deities Idols, and their Devotion groſs Idolatry; which was therefore judged dangerous for raiſing Tumults and Commotions among the People, which might end in Civil Wars for Religion: So that they Unanimouſly concluded it beſt for the Publick Safety, to Extirpate Chriſtianity, and the Profeſſors thereof. Yea, ſo Jealous were they, that all Societies, or Conventions, were forbidden, as appears by 42. & 43. Epiſt. Plinij, l. 10. And much more of Chriſtians, as Ep. 98. Acquaints Trajan, How the Chriſtians forbore poſt edictum meum, quo ſecundum mandata tua hetaerias eſſe vetueram: After my Edict, whereby I forbad, according to your Command; all Conventions of Societies.
This Conſideration of State-Policy, hath been the great Argument and Engine in all Ages for Perſecution; inſomuch, that ſome Chriſtian Writers of Politicks, upon this account, juſtifie the Heathens, and Popiſh Inquiſition; though S. James calls this Wiſdom earthly, ſenſual, devilliſh, quite contrary to that from above, which is, firſt pure, then peaceable, gentle and eaſie to be intreated, full of mercy, &c. And oh! that it had not prevail'd amongſt Proteſtants, to the great Scandal of the Prince of Peace, and his peaceable Goſpel, which they profeſs! It was far more tollerable in the Gentiles, who had only the Light of Nature for their Guide; as the Romans, who yet tollerated the Nations they Conquered, to retain their Religion, not only Gentiliſm, but Judaiſm alſo, both in Judea, and in their diſperſion in the Roman Territories: the Jews having before ſubmitted to the Roman Government, and become their Tributaries, when Subdued by Pompey. By reaſon whereof, the Chriſtians coming from Jeruſalem, and paſſing in the Empire, a while at the firſt for Jews, whoſe Synagogues they uſed then to frequent, paſſed undiſcerned, without Perſecution; 'till afterwards that they were diſcovered, and then both Jews and Gentiles became their implacable Enemies, thoſe frequently ſtirring up theſe (as we read in the Acts) to Perſecute them. For they both accounted them ſetters up of a ſtrange God and Religion, in their worſhipping Chriſt, whom they both took for a meer Man, whom their Anceſtors had Crucified; and that the Goſpel tended to overturn both their Religions, and ways of Worſhip; which will yet more evidently appear, by that which in the next place follows.
6. Conſider the many and grievous falſe Accuſations brought againſt the Chriſtians, which greatly incenſed all ſorts of People againſt them. They were accuſed of Atheiſm, and all manner of Impiety, as killing and eating Children, Inceſt, and impure Mixtures, Magick, and every Evil almoſt that might render them odious, which may be read in the Primitive Fathers, Greek and Latine, in their Apologies for Chriſtianity; ſummarily mentioned in Spencer's Annotations on the Firſt Book of Origen. So that the Chriſtians for their Impiety, were accounted the Cauſe of all thoſe publick Calamities that befel the Empire. If there was a Famine, Peſtilence, &c. the People cryed out Chriſtianos ad Leones, caſt the Chriſtians to the Lions, as Tertul. Apol. c. 40. Cypr. Ep. 75. and others. So when Rome was taken by Alaricus, it was imputed to the Anger of the Gods, for the contempt of their Religion; which occaſioned S. Auſtin to write that excellent Book de civitate Dei, and Oroſius his Orcheſtra, for the Refutation of their Heatheniſh Folly, which was ſo great, that they ſtill thought to appeaſe the Anger of their Gods, with the Blood of the Chriſtians.
Nor were they leſs traduced for being Enemies to the State, and ſuch as turned the World upſide down; notwithſtanding all their peaceable Demeanour under the Civil Government; becauſe they would not Pray to their Idols (though they did to Almighty God) nor offer Sacrifices to them for the Proſperity thereof.
In like manner alſo were they Accuſed, for being Rebels to their Emperors; becauſe they refuſed to frequent their Solemn Feaſts and Spectacles for their Victories; nor would Swear, as others did, by their Genius; nor give them Divine Honours, by offering Sacrifices to them, together with their Idol Gods. For as Julius Caeſar, as Suetonius tells us in his Life, c. 76. Decerni ſibi paſſus eſt, Templa, Aras, ſimulachra, juxta Deos: Suffered Temples, Altars and Images, to be Decreed for him near the Gods. So his Heathen Succeſſors in the Empire continued the ſame, as may be ſeen in Pliny's Epiſtle to Trajan. Hence they were called Sacrilgi, Sacriligious, and Lawleſs, becauſe this Worſhip of the Gods and Caeſar, was by Law Eſtabliſhed: Yea, the Enemies of Mankind, becauſe by their Contempt of the Gods, they brought Miſeries upon the World.
So that being accounted by the Heathens Enemies of their Gods, and Religion, their State, Emperors, Laws, Manners, and all Mankind: No wonder if they became the object of publick Hatred, according to that of Tertul. l. Scorp. c. 11. Odio habemur ab omnibus hominibus nominis cauſa. We are hated of all Men for the Name of Chriſtians, and his, and Athenagoras, and Juſtin, likewiſe in their Apologies, as our Saviour had foretold, Matth. 10.22. So 24.9. and Luke 21.12.
And it had been happy for after Ages, ſince the World turn'd Chriſtian, if theſe Calumnies had not been uſed, to repreſent the beſt ſort of Men, as Enemies to Princes and States, who could not in Conſcience comply to worſhip the Image they ſet up. How have not only Papiſts under ſuch Pretexts, all along Perſecuted all that would not ſubmit to their impious Impoſitions, but even Proteſtants alſo, frequently for ſmall Matters, all ſuch as refuſed to Dance after the Fidle of the Times.
7. Let us further conſider the Temporal Intereſt of moſt, which carries all before it, with thoſe that regard not their Spiritual and Eternal: The whole World turning continually upon the Hinge of Self-Intereſt. And herein the vaſt number of thoſe ingaged thereby againſt the Chriſtians; ſome for preſerving the Dignities and Revenues they had, and others for Augmenting them.
Of the former ſort were the ſeveral Religious Orders of Prieſts, or Flamines, and Augurs or Prognoſticators, with the whole Rabble that depended on them. Which muſt needs be many, conſidering the multitude of Places and People, as alſo of Idols and Temples they were to ſerve, by performing their Religious Functions in Sacrifices, Luſtrations and Supplications. All which had great Credit, as in all Religions ſuch have, eſpecially amongſt an Ignorant and Superſtitious People. And underſtood very well, that Chriſtianity, would ruine at once all their Offices, Honours, and Profit. Knowing that thereby their Gods would be derided, their Worſhip neglected, their Oracles remaining contemned, and proved often falſe; many of them being already ſilenced; which the learned Plutarch both confeſt and wondred at in's Book de defectu Oraculorum, amongſt his Works, and with Camararius's Notes alone. Which Conſideration ſtopt two of the Heathen Emperours, which had moſt kindneſs for Chriſt, if we may believe Lampridius in the Life of Alexander Severus, who writes thus. Chriſto (Alexander) Templum facere voluit, eumque inter Deos recipere. Quod et Adrianus cogitaſſe fertur, qui Templa in omnibus Civitatibus ſine ſimulachris juſſer at fieri: Quoe hodie idcirco, quia non habent numina, dicuntur Adriani, quae ille ad hoc paraſſe diccbatur: Sed prohibitus eſt ab iis, qui conſulentes ſacra, repererant omnes Chriſtianos futuros, ſi id optata eveniſſet, & Templa Reliqua deſerenda. Alexander Severus would have made a Temple for Chriſt, and receive him amongſt the Gods. Which Adrian, alſo is ſaid to have determined, who had commanded Temples to be made in all Cities without Images; which therefore ſtill, becauſe they have no Gods, are called Adrian's; which He was ſaid to have prepared for this; but was prohibited by thoſe, who conſulting the Oracles, found all would turn Chriſtians, if that had happened well, and all other Temples would be forſaken.
Of the latter Sort, that were for augmenting their Eſtates, were eſpecially the Magiſtrates, both Supream and Subordinate. For knowing they might gain, by the Execution of the Laws: Thoſe eſpecially that were Superſtitious, Covetous, and Cruel, were thereby induced to fly upon the Spoil, by confiſcating the Eſtates of Chriſtians, who indured a great fight of Afflictions; were made a gazing Stock both by Reproaches and Afflictions; and were Companions of them that were ſo uſed, and took joyfully the ſpoiling of their Goods, Heb. 10.32, 33, 34. and elſewhere their Sufferings are ſet forth, comprizing their Loſſes: Yea, even Felix the Governour hoped to have got Mony from poor Paul for his Freedom; and communed with him oftner for this End, thinking belike, that his Friends would contribute thereto, Acts 24.26. So that Temporal Intereſt ingaged all Officers, Sacred and Civil, to prevent and ſuppreſs Chriſtianity, and the Profeſſors thereof.
8. To all the former Conſiderations, which ſuggeſt ſufficient Reaſons for the Chriſtians to keep themſelves as private as poſſible, we may add ſeveral other Particulars.
As the vaſt Multitude of their Enemies, whoſe extream prejudice againſt Chriſtianity, and inveterate hatred of the Chriſtians, ſtirr'd them up frequently to raiſe Popular Tumults againſt their Perſons, Families, and Societies; as we read in the Acts of the Apoſtles, and other Authors.
And if the People were ſuppreſt by the Magiſtrates from exorbitant Violence, they had always Liberty to accuſe them, and bring them to Tryal. And ſuch was their Malice and Rage, that ſometimes they hurried them by Violence before their Rulers; and ſometimes exhibited Multitudes in the ſame Libel, or Accuſation. Then were they ſtrictly examined, and put to purge themſelves upon Oath. And if they denied, were commanded, for further Proof thereof, not only to Worſhip and Sacrifice to the Idol Gods and Emperours, but alſo to curſe Chriſt. And if they confeſt, were certainly condemned to Puniſhment, which was of ſeveral kinds, moſt uſually Death. Altho no other Crime was alledged or proved then their Chriſtianity. Their Chriſtian Conſtancy, termed inflexible obſtinacy, was judged ſufficient ground for their Condemnation. Of which the Primitive Fathers Apologies, and Pliny's Epiſtle to Trajan, inform us ſufficiently.
And if they were brought to a Publick Tryal, where leſs Tumultuouſneſs, and more legal Proceedings were uſed: Yet how little Hopes they could have, of eſcaping the utmoſt Severities of the Laws againſt them, may be eaſily imagined, ſeeing all that Tryed them, as well as thoſe that Accuſed them, were their implacable Enemies. For when an Accuſation was brought in, the Pretor in Rome, and the Proconſul or Supream Governour in the Provinces, having appointed the Time of Tryal, then came and ſate on the Tribunal, and the Judges choſen by Lot (more or fewer, according to the Quality of the Cauſe) ſate on Benches. And all the Favour the Accuſed had, was to Object againſt thoſe he thought good, (as we are wont in England of the Juries) which the Accuſer had likewiſe Liberty to do; and the number of thoſe rejected being again ſupplied by Lot, the Cauſe was pleaded, and the Judges gave Sentence, by Capital Letters in Tables, A. abſolvebat, abſolved. C. condemnabat, condemned. N. L. non liquet, Its not manifeſt. As our Juries pronounce, Guilty, or Not Guilty, or Ignoramus. I know the manner of the Grecians paſſing Sentence was otherwiſe, by caſting ſmall ſtones into an Urne, the White and whole ſignifying Abſolution, the Black and Holed Condemnation. But this only by the by.
Having thus laid down ſo many Conſiderations, to ſupport our Aſſertion; I ſubmit them to the Judgment of all impartial Readers, if they do not preponderate our Opponents Reaſons for theirs; and proceed in the laſt Place, to produce ſeveral Teſtimonies, for Defence of the Truth we have laid down, and undertaken to prove.