Stories of the church in the fourth century

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STORIES

OF

IN

THE FOURTH CENTURY.

COMPILED FOR THE AMERICAN S. S. UNION, AND RE-
VISED BY THE COMMITTEE OF PUBLICATION.

AMERICAN SUNDAY SCHOOL UNION.
PHILADELPHIA •

NO. 146 CHESNUT STREET.

1832.

THE NEW YORK
PUBLIC LIBRARY

TILDEW FOUNDATIONS
H 1935 L

ENTERED according to the Act of Congress, in
the year 1832, by Paul Beck, Jr. Treasurer, in
trust for the American Sunday school Union, in the
Clerk's office of the District Court of the Eastern
District of Pennsylvania.

CONTENTS.

Chapter I.- — State of the Church, previous to
its connexion with the government, under
Constantine the Great — Persecution of Dio-

clesian, page 9

Chapter II. — Connexion of Religion with the
Government, under Constantine the Great, 33

Chapter III. — The Donatists, 41

Chapter IV. — Arianism, -------46

Chapter V. — Arianism under Constantius, - 64
Chapter VI. — Spread of the Gospel from the
beginning of the fourth century, to the
death of Constantius — Decline of Idolatry, 87
Chapter VII. — Julian the Apostate, - - - - 95

Chapter VIII. — History of the Church under

Jovian, 112

Chapter IX. — The Church under Valens —
Death of Athanasius — Arian persecution at
Alexandria — Eusebius of Samosata, - - 116
CriAPTER X. — History of the Church under Va-
lentinian, 124

VI CONTENTS.

Chapter XI. — The Church under Gratian, Va-
lentinian II., and Theodosius, till the death
of Gratian — the Priscillianlsta — Martin of
Tours, 130

Chapter XII. — Ambrose persecuted by Valen-
tinian and his Mother — Maximus overthrown—
Death of Valentinian — History of the Church
to the death of Theodosius the Great — Gene-
ral extension of the Gospel, in the fourth
century—Concluding remarks, - - - - 142

IIVTRODUCTION.

I PRESUME most of my readers have heard
people talk about the union of Church and
State. I will tell them what this means.
When the government makes laws to regulate
the affairs of religion, that is called the union
of church and state ; for example, where the
doctrines of the church and the forms of pub-
lic worship are established by law ; where the
people are taxed by the government to build
churches, and are obliged by law, to pay a
certain part of their property to the support of
ministers of some particular church, whether
they belong to that church or not. What I
am going to relate will show the evils which
arise from such a union.

STORIES, &(

CHAPTER I.

State of the Church, previous to its connexion
with the government, under Constantine
the Great — Persecution of Dioclesian*

Before giving an account of the first esta-
blishment of Christianity by law, it will be
necessary to consider the previous state of the
church. Religion had been declining, in all
the churches, from the early part of the third
century. The influence of Pagan philosophy
and superstition had been gradually under-
mining the simplicity and purity of the gospel.
And, as the last forty years of the century was
a time of peace and outward prosperity to the
church, this declension had been general and
rapid.* It was therefore necessary that the

* See •* Stories of the Second and Third Centuries.**
Published by the American S. S. Union.
B

10 STORIES OF THE CHURCH

church should go through the fire of another
persecution, to purify it, and prepare it for the
season of great outward prosperity which fol-
lowed.

At the beginning of the fourth century,
Dioclesian was emperor of Rome. He had
reigned eighteen years ; and during most of
that time, had been the friend and protector
of Christians. It was, at this time, customary
for the emperor to choose a partner to reign
with him. Each of the emperors then chose
a first officer, called his Caesar, who was to
reign after him, when he died. These officers
had so much power that they were often
called emperors. The partner of Dioclesian
was Maximian. Dioclesian's Ca?sar was Ga-
lerius, and Maximian's was Constantius. Dio-
clesian, Maximian, and Galerius, were all
monsters of horrible ferocity; but Galerius
was more savage than the rest. Constantius
was a man of probity and humanity. Diocle-
sian kept his court in the winter at Nicomedia.
Here Galerius met him, in the year 302, and
in the nineteenth year of his reign. The mo-
ther of Galerius was a very bigoted Pagan,
and spent much of her time every day, in sa-

IN THE FOURTH CENTURY. 1 I

crificing to idols. The Christians, who were
in her house, would not partake of her idola-
trous feasts, but gave themselves up to fasting
and prayer. She was therefore enraged at all
Christians, and stirred up her son to seek
their destruction. He determined, if possible,
to engage the emperor in a violent persecu-
tion. After consulting together a whole winter,
they agreed to commence operations against
Christians.

On the morning of one of the heathen feast
days, an officer, with a party of soldiers, was
sent to the great church of Nicomedia. They
burst open the door, took the Scriptures from
the desk and burned them. Another band of
soldiers then came to their assistance, and the
church was soon levelled to the ground. The
next day a law was published, by which Chris-
tians were deprived of all offices of honour
and dignity, and exposed to torture. Every
one was allowed to prosecute them; but all
justice was denied to them. Altars were
placed in the courts ; and no man's cause
would be heard, till he had sacrificed to the
idols. In this way. Christians were exposed
to all manner of ineults, without any means of

12 STORIES OF THE CHURCH

getting justice. The palace of the emperor
was twice set on fire, at the instigation of
Galerius. The crime was charged upon Dio-
clesian's Christian servants, who were burnt
to death before his eyes. But no examination
was made of the servants of Galerius, who
were probably Pagans. The rage of Diocle-
sian was now kindled against all who bore
the Christian name. He obliged his wife and
daughter to sacrifice to idols. Ministers and
deacons were put to death without ceremony.
Officers of great authority in the palace, were
slain. Persons of every age and sex were
burnt alive. Great fires were made, and large
numbers were burned together. Mill-stones
were fastened about men's necks, and they
were thrown into the sea. All the judges
were busily employed in trying to compel men
to sacrifice to idols. Letters were sent to
Maximian and Constantius, directing them to
pursue the same violent measures. Maximian,
who governed Italy with savage cruelty,
obeyed the order. Constantius, who ruled in
France, pulled down the churches, but saved
the lives of Christians.

There were some officers of the palace, of

IN THE FOURTH CENTURY. 13

the highest rank, who chose to suffer for Christ,
rather than deny him and enjoy worldly gran-
deur. Peter, one of the emperor's household,
was brought before him, and whipped till his
bones were bare. Still, he would not sacrifice.
Vinegar and salt were then rubbed over his
raw flesh. But as he still continued firm, he
was burnt to death in a slow fire. Several
others, who served in the palace, after suffer-
ing a variety of torments, were strangled.
Anthimus, the bishop of Nicomedia, with a
great multitude of his people, suffered death.
In every place, the prisons were filled with
the ministers and people of God; and martyrs
suffered death in every province. Every me-
thod of torture was used, which the ingenuity
of Satan could invent. Whole families, men,
women, and children, were put to death to-
gether. Some of these were burned alive;
some were drowned; others, after enduring
horrible tortures, were beheaded. Some were
nailed to crosses, with their heads downwards,
and left to starve to death. Others were torn
by the boughs of trees. From ten to a hun-
dred, men and women, with their little ones,
were murdered by various torments, every
b2

14 STORIES OF THE CHURCH

day. And these terrible scenes continued for
some years.

In Egypt, leave was given to all the people
to insult and abuse Christians. Some beat
them with clubs; others with rods, whips,
and ropes. Some were tied, with their hands
behind them, to machines, and all their limbs
were stretched. Iron nails were driven into
every part of their bodies. Others were hung
up by one hand, and stretched till all their
bones were out of joint. And many other
torments, equally cruel, were employed by
the barbarous heathen. But the Christians
suffered with great faith and patience. They
were filled with holy joy and triumph, and
employed themselves, to their last breath, jn
singing psalms and thanksgivings.

Phileas, bishop of Thmutita?, suffered mar-
tyrdom, in Thebais. He was an eminent
man in his own country. He was very rich;
but he did not keep his riches for himself
alone. He gave, with great liberality, to the
poor. While he was standing before the
governor, he was asked how he was per-
suaded that Jesus Christ was God. He re-
plied, '• He made the blind see, and the deaf

IN THE FOURTH CENTURY. 15

hear, cleansed the lepers, and raised the dead."
The governor offered to spare his life, if he
would worship idols; and added, " thy poor
wife looks on thee." Phileas answered, "Je-
sus Christ is the Saviour of our spirits ; he
hath called me to the inheritance of his glory,
and he may also call her to it." Just before
his execution, he said, " My dear children,
you that seek God, watch over your hearts.
My dear children, hold fast to the precepts of
Christ."

A city of Phrygia, inhabited by Christians,
was surrounded and set on fire. All the in-
habitants, men, women, and children, who
would not sacrifice to idols, were burnt up in
this horrible manner. In the midst of the
flames, they called upon Christ, the God over
all.

A Christian named Adauctus, who held an
office of great importance, suffered martyr-
dom. In Arabia, they were slain with axes.
In Mesopotamia, they were hung up by the
feet, over a slow fire. At Alexandria, they
were cut in pieces. At Antioch, they were
burnt to death in a very gradual manner. In
Pontus, sharp sticks were stuck under the

10 STORIES OF THE CHURCH

nails of some, and melted lead was poured on
the backs of olliers. The persecutors were at
length wearied with continual murder. So
they put out the eyes, and cut off one of the
legs of Christians ; and tlien praised the cle-
mency of tiie emperors, for saving their lives !
The number of those who suffered in this
manner, is beyond calculation.

Romanus, a deacon of the church at Ca^sa-
rea, was going into the city of Antioch, just
as the officers and soldiers were tearing down
the churches. He saw a great many mem-
bers of the church, men and women, with
their children, crowding to the idol temples
to ofTer sacrifices. His heart was grieved at
the sight; and he cried out, and rebuked them
for their cowardice and perfidy. He was im-
mediately condemned to the flames. The
executioners fastened him to the stake, and
waited the orders of the emperor, to light the
fire. He then asked them, *' Where is the
fire for me?" Galerius was provoked at his
boldness, and ordered his tongue to be cut
out. He put out his tongue cheerfully, and
it was cut off. Then he was put in prison,
with his feet stretched out, so as to give him

IN THE FOURTH CENTURY. 17

great pain. After being kept there some time,
he was strangled.

At Caesarea, six persona went to the judge
with their hands bound, and offered themselves
for martyrdom. The conduct of these men
cannot be justiiSed. It is evident that martyr-
dom was, at this time, looked upon with super-
stitious veneration. They probably expected,
by this conduct, to merit a great reward in
heaven. But the apostle says, ♦' Though I
give my body to be burned, and have not cha-
rity, [or love,] it shall profit me nothing."
Indeed, it is not impossible that persons en-
tirely destitute of true piety, might offer them-
selves up for martyrdom, under the mistaken
belief that for this act, they would merit eter-
nal life. But this would be rejecting the
atonement of Christ, and putting martyrdom
in its place; I have no doubt that most proud
hearted impenitent sinners would give up their
lives, if they could be sure of being saved by
it, rather than submit themselves to the hum-
bling terms of the gospel.

In France and its neighbourhood, where
Constantius ruled, Christians found some
shelter. Yet, as he was only an officer under

18 STORIES OF THE CHURCH

Maxiraian, he was compelled to persecute.
But his measures were mild, compared with
those pursued in other parts of the empire.
lie tore down the churches, and ordered those
employed in his own house, who would not
renounce Christianity, to quit his service.
But, after the trial, he kept those who con-
tinued firm in the faith, and dismissed such as
denied Christ. For he wisely judged that
those who were unfaithful to their God, would
be so to him also.

At Cirta, in Numidia, the Holy Scriptures,
and treasures of the church, were given up to
the Roman officer, by order of the bishop.
Felix, of Tibiura, in Africa, was asked to give
up the Scriptures. He answered, " I have
them, but will not part with them." Upon
this, he was condemned to suffer death. He
thanked the Lord, and went cheerfully to
execution. Euplius, a martyr in Sicily, was
asked why he kept the Scriptures, forbidden
by the emperors. He replied, " Because I
am a Christian. Life eternal is in them. He
that gives them up, loses life eternal." It
was evidently the design of the emperors to
destroy all the records of Christianity; and

IN THE FOURTH CENTURY. 19

especially, the Holy Scriptures. If they could
have done this, they would have accomplished
more towards the destruction of the Christian
religion, than by tearing down all the churches,
and putting to death all the ministers, in the
world. Wherever the Bible is, there will be
Christians. Without it, the world would soon
sink into heathenish darkness. But God pre-
served his own word from the mad fury of the
Pagans ; and he has since kept it pure from
corruption. Although repeatedly searched out
and burned by Pagans, Papists and Infidels,
the malice of Satan and of wicked men could
not prevail against it. It has outlived the
enmity of eighteen centuries, and is now mul-
tiplying and spreading far and wide, through-
out the whole earth.

Although Dioclesian and Galerius agreed
in persecuting the church, yet there was no
real friendship between them. Galerius was
continually seeking to undermine the authority
of the emperors, Dioclesian and Maximian.
At last, he compelled them to give up the
empire to him. Galerius now ruled in the
east, and Constantius in the west. The for-
mer appointed Maxirain, his nephew, as his

20 STORIES OF THE CHURCH

first officer. The eastern part of the empire
now included Asia Minor, Syria, Egypt, and
Palestine. The western comprised part of Afri-
ca, Sicily, Italy, Spain, Gaul, (now France,)
Germany, and Britain. Maximin was like
his uncle in savageness and cruelty. He con-
tinued the persecution, in Palestine, where he
ruled, with the same rage and fury.

At Caesarea, Agapius was brought before
Maximin, while he was exhibiting the shows
of wild beasts in honour of his birth-day. At
the same time a slave who had murdered his
master, was brought before him. In order to
show an act of generosity on his birth-day,
he pardoned the murderer, and gave him his
liberty. He then turned to Agapius, and pro-
mised him liberty, if he would renounce Chris-
tianity. Agapius, with great cheerfulness, told
him that he was ready to suffer any punish-
ment ; not for his crimes, but for piety towards
God. He was torn by a bear ; but as he still
breathed, he was carried to prison. After he
had remained there a day, weights were tied
to his feet, and he was thrown into the sea.
Yet the whole theatre rang with the praises
of Maximin's clemency ! So little sense had

IN THE FOURTH CENTURY. 21

the heathen of the distinction between right
and wrong. Just so the Jews when Christ
was condemned to be crucified. They pre-
ferred a murderer to the Lord of life and
glory.

Urbanus, a judge in Tyre, ordered three
Christians to fight with one another.* "They
refused to obey him, because they knew it
would be disobeying God. He therefore had
them lamed in the right foot, and their right
eyes put out. In this distressing condition,
he sent them to work in the mines. This
judge M^as exceedingly cruel, and tortured the
Christians without mercy. But God brought
his iniquity upon his own head. He was
found guilty of crimes and punished with
death, in the same place where he had shed
the blood of so many Christians.

Nearly a hundred Christians were sent to
Palestine, from Thebais, in Egypt. Firmi-
lian, who was appointed judge in the place of
Urbanus, had them lamed in the left foot, and
their right eyes put out. They were then
sent away to work in the mines. At Gaza,
some persons M^ere taken for meeting together
to hear the Scriptures read. Each of them
C

22 STORIES OF THE CHURCH

had one limb taken off, and one eye put out.
A man, named Paul, was condemned to death.
He begged the officers to allow him a short
time before he suffered. He then prayed with
a loud voice, that God would forgive the sins
of Christians, and remove from them the dread-
ful scourge of persecution. He next prayed
for the Jews and Samaritans, that they might
receive Christ. He prayed also, for the hea-
then, that they might be brought to know and
serve God and his Son Jesus Christ. Then
he prayed for the crowd about him, for the
judge who condemned him, and for the exe-
cutioners, by whose hand he was about to
suffer, that»tliis sin might not be laid to their
charge. 'J'he whole company were affected,
and many shed tears. He then calmly offer-
ed his neck to the sword, and was beheaded.
Soon after this, one hundred and fifty Chris-
tians of distinction in Egypt, were punished
in the same manner as the hundred from The-
bais, already mentioned.

The persecution now ceased for a while,
but was soon renewed by Maximin. Towards
the end of the seventh year, it again relaxed
a little. The multitude of Christians who

IN THE FOURTH CENTURY. 23

had been sent to the mines obtained a little
liberty, and built some places for public wor-
ship. But, when the president of the province
came among them, he informed the emperor
of what they had done. Afterwards, the mas-
ter of the mines divided them into classes, and
sent them to different places, so that there
were but few of them left together. Four
of them he carried before the military com-
mander, to be examined, and they were burnt
to death. The same day, Silvanus, a bishop
of great piety, John, an Egyptian, and thirty-
seven others, were put to death by the order
of Maximin. John was blind before he was
sent to the mines. He also had one leg burned
with a hot iron. He had a strong memory,
and would repeat a great many passages of
scripture, which he had learned before he be-
came blind. In the east this persecution raged
with great fury for eight years. In the west,
the sufferings of Christians abated after two
years.

Constantine, the son of Constantius, had
been for some time with Galerius. His father,
who was in Britain, became very ill, and sent
for his son. But Galerius would not let Con-

•24 STORIES OF THE CHURCH

stantine go to his father ; for he thought Con-
stantius would die soon, and if he kept his
son, he might put him to death, and secure
the whole empire to himself. However, Con*
stantine made his escape, and arrived at York,
in England, just before his father died. The
army proclaimed him emperor, and he imme-
diately put a stop to the persecution, so far as
his power extended, and gave Christians full
liberty to worship God according to their own
consciences. Rome and Italy were for some
time governed by Maxentius, the son of Max-
imian. He was a base tyrant; yet he did not
persecute Christians.

But at length the Lord returned the malice
of Galerius upon his own head. He had ex-
ceeded all the emperors that had gone before
him in cruelty towards Christians. After a
savage reign of five years, he was made to
feel in his own body the tortures he had in-
flicted on them. The Lord smote him sud-
denly with a dreadful and incurable disease.
His food gave him no nourishment. It only
became food for worms, which bred in vast
multitudes in every part of his body. His
very bones and marrow were consumed with

IN THE FOURTH CENTURY. 25

rottenness. He applied to physicians : but
they could do him no good. He prayed to the
idols whom he had served with so much zeal ;
but they neither had ears to hear his cries,
nor power to remove the heavy hand of God
from him. He continued in this dreadful state
a whole year, when a dropsy was added to his
already almost insupportable torments. Gale-
rius had had frequent opportunities of seeing
the power of Christianity, in supporting men
under the most dreadful torments. Forsaken
as he was, by his gods of wood and stone, he
must have been convinced that a superior
power upheld the worshippers of Jehovah.
He was convinced that it was nothing less
than the hand of the Almighty that rested
upon him. In the midst of his tortures, he
confessed that he was sorry for his cruelties
towards Christians. He cried out, tliat he
would rebuild the churches he had torn down,
and repair the mischief he had done the inno-
cent Christians. He immediately made a law
to put a stop to the persecution. They were
encouraged to build churches, and preach the
gospel. The prisons were opened, and those
that had been banished, were suffered to return
c2

'^6 STORIES OF THE CHURCH }

1

to their homes. In return for this, the em-
peror asked for the prayers of Christians. His
request was no doubt cheerfully granted ; for ^
to forgive injuries is one of the first' lessons
which Christians are taught. In a few days ,
after this edict was published, Galerius died,
a monument of God's avenging wrath. j

But Maximin would not publish the edict of i
Galerius. He, however, gave orders to stop
the persecution. Sabinus, the commander of '•
the soldiers, made known the will of the em-
peror, in favour of Christians. The Chris- i
tians confined in the mines and in prisons,
were released ; and the roads were full- of \
Christians, singing praises to God, as they -
returned to their homes. Thus, by a single i
stroke of his power, the Lord changed the :
universal gloom which overspread the Chris-
tian world into cheerfulness and joy. ; , j

But this calm lasted only a few months.
Maximin tried to get himself made emperor, i
in place of Galerius. But he could not; for** \
Galerius, before his death, had appointed Li- '
cinius to reign after him. He took possession
of Asia Minor; but Syria and Egypt still re- |
mained under Maximin. Here he renewed i

IN THE FOURTH CENTURY. 27

the persecution. He also stirred up all the
Pagans in his dominions, to seek the ruin of
Christians. And to excite the multitude still
more, persons were employed and paid by the
emperor for v/riting and circulating falsehood
and slander against the people of God. Maxi-
min ordered that these writings, which were
full of blasphemy and impiety, should be
taught in all the schools. Under pretence of
clemency, he gave orders to the officers not to
take the lives of Christians ; but to punish
them by tearing out their eyes and cutting off
their limbs. A few bishops and persons of
distinction were put to death. The rest were
harassed by every kind of persecution short
of death. Every art was employed to root
Christianity out of the mind, and to educate
the young in a settled dislike to it.

The laws against Christians were written
upon tables of brass, and nailed up in public
places in every town. In one of the empe-
ror's laws, which was nailed to a post in Tyre,
he praises the heathen gods, as the authors of
all good. He also tells the people how well
it had been with them since the worship of the
gods was restored ; they were blessed with

28 STORIES OF THE CHURCH

good harvests, had no plagues, earthquakes,
or tempests, and enjoyed peace throughout
the empire. He tells them also, how differ-
ent it was with them while Christianity pre-
vailed. This was a dreadful time for the
church. The people of God had endured, it
would seem, all that nature was capable of
enduring ; yet the storm that now threatened
them appeared still more terrible. But again
the Lord stretclied forth his Almighty arm. to
confound this vain boaster, and to strengthen
the faith of his children. Maximin had sent
persons into every part of his dominions, with
copies of the law that was nailed up in Tyre.
But while these me:5sages were on the road, a
drought commenced, and a terrible famine fol-
lowed. After the famine, followed the plague,
and the people were afllicted with inflamed
ulcers. The sore spread all over the body,
but affected the eyes most severely. Many
were made blind by it. The Armenians also
declared war against Maximin, on account of
his persecutions ; so that he now had famine,
plague, and war, in his dominions, all at once.
Great multitudes of those who died of hun-
ger and disease were left unburied ; for the

IN THE FOURTH CENTURY. 29

Pagans neglected their own friends. But the
love of Christ prevailed in the hearts of Chris-
tians, over all their calamities. They were
every day employed in taking care of the sick
and burying the dead. They also gathered
together great numbers of the starving poor
and gave thera bread. Notwithstanding the
declension which the church had experienced,
Christians still appeared superior to all others.

The Lord also afflicted Dioclesian, towards
the close of his days, in return for the cruelty
he had exercised towards Christians. He had
reigned twenty years in great prosperity. To-
wards the close of this time he commenced
this terrible persecution. After giving up his
authority to Galerius, he lived seven years in
private life. His daughter Valeria, the widow
of Galerius, and his wife Prisca, the mother
of Valeria, were treated with great injustice
by Maximin and Licinius. He tried in vain
to have them released from imprisonment.
At length, worn out with grief and vexation,
he died in the year 312.

Maximin and Licinius contended for the
complete sovereignty of the east. In the year
313, a war broke out between them. Before

30 STORIES OF THE CHURCH

engaging in battle, Maximin made a solemn
promise to the god he worshipped, that, if he
obtained the victory, he would destroy the
Christian name. But Licinius, with his sol-
diers, engaged in solemn prayer to the supreme.
God, on the field of battle. Licinius obtained
the victory. In consequence of this, Maximin
published a law, forbidding the persecution of
Christians. But he did not allow them to
meet for public worship. He was, however,
filled with rage and disappointment. He put
to death many of the prophets and priests of
his gods, who had encouraged him in the hope
of obtaining the whole empire of the east.
Finding that his first law gained him no friends
among the Christians, he published another
in their favour, giving them perfect liberty to
worship God according to the gospel of his
Son. Still the Lord saw fit to return upon
his own head, the miseries he had brought
upon the church. He struck him suddenly
with a terrible disease, all over his body. He
pined away with hunger, and fell down from
his bed. His flesh was wasted away by a
secret fire, and dropped off from his bones.
His eyes started from his head. He was

IN THE FOURTH CENTURY. 31

scorched with a continual fever ; and in the
midst of his torments, he thought he saw God
passing judgment upon him. He cried out,
in great agony, " It was not I, but others, who
did it." But, as his torments increased, he
owned his guilt, and prayed Christ to have
mercy upon him. He confessed himself con-
quered, and miserably died.

Thus ended the most dreadful persecution
which the church of Christ had yet experi-
enced. Satan doubtless saw that his time was
short ; and therefore stirred up the children of
darkness, with great fury, against the people
of God. But the Lord had designs of mercy
towards his church, even in this sore trial.
And here he verified the saying of the Lord
Jesus, that the gates of hell should not prevail
against it. His professed people had corrupt-
ed their ways before him. He saw that this
trial was necessary to purify the church from
false professors, and to revive the hearts of
real Christians. To these he gave grace suf-
ficient to support them in manfully suffering
for his name. He imparted his Holy Spirit
to them, and revived in their hearts the dispo-
sitions of the first Christians. But hypocrites

32 STORIES OF THE CHURCH |

he left to themselves, to deny Christ and re- '
turn to the darkness of heathenism. When

this was accomplished, the rage of the enemies *

of the church could go no farther. He re- :

strained their wrath, and made them drink of ;

the cup of his indignation. I

Questions. — What was the state of religion I

in the church, in the beginning of the fourth i

century ? How did Dioclesian treat Chris- ,

tians in the first part of his reign ? What ;

were the characters of Dioclesian, Maximian, '

and Galerius ? Who was the means of stir- J
ring up the persecution, in the latter part of

Dioclesian's reign ? How were Christians •

generally treated in this persecution ? How ^

were they treated in France, where Constan- '

tins ruled ? What circumstance do you recol- ,
lect respecting Constantius' Christian servants?

What change took place in the government at -

this time ? What provinces were included in j

the western, and what in the eastern division ;

of the empire ? What happened to Urbanus, j
the judge ? What did Paul do before he was

led to execution ? What is said of Constan- :"■

tius and Constantine at this time ? What hap- -j

pened to Firmilian, the judge ? What dread- ^

IN THE FOURTH CENTURY. 33

ful punishment did God bring upon Galerius ?
How did Maximin treat Christians, after the
death of Galerius ? Who made war upon
Maximin ? How did he treat Christians after
his defeat? What awful judgment did God
bring upon Maximin ? What effect had this
persecution upon the church ?

CHAPTER H.

Connexion of Religion with the Government^
under Constantine the Great.

In almost every nation that ever existed,
except the United States, some kind of religion
has been established by law. We have seen
that it was so under the Roman government,
before the time of Constantine. The idola-
trous religion of the Pagans was established
by law, and people were not allowed to wor-
ship the true God. All false religions need
the aid of civil authority to support them.
But the Christian religion is upheld by the
power of the Almighty ; it does not, therefore,
D

34 STORIES OF THE CHURCH

require the support of human laws. During
the first three centuries it spread far and wide,
over almost the wliole world, and triumphed
over the opposition of the most powerful na-
tion that ever existed. The history of the
church, from this time, will show more clearly
the great evils that arise from uniting the con-
cerns of the church with those of the govern-
ment.

Constantine the Great, from early life, was
favourable to Christianity. His father, Con-
stantius, favoured the cause, though he never
embraced it himself. He, however, condemn-
ed the absurd worship of the heathen, and had
Christian ministers in his palace, who openly
prayed for the emperors. But Constantine
does not appear to have embraced the Chris-
tian religion till some time after he was pro-
claimed emperor by the soldiers. One of his
first acts was, to restore Christians to the full
enjoyment of the rights of conscience. While,
with Galerius, he had many opportunities of
seeing the superiority of the Christian reli-
gion manifested in the conduct of its perse-
cuted followers, he was doubtless convinced
that they were an innocent and injured people.

IN THE FOURTH CENTURY. 35

This may account for his first acts in their
favour.

The tyrant, Maxentius, ruled in Rome and
Italy. Constantine marched from France, to
deliver his country from oppression, and to
obtain the whole western empire for himself.
The reader will bear in mind continually, that
" the Most High ruleth in the kingdom of
men ;"* and that he controls all things, sets
up one and puts down another, for the accom-
plishment of his purposes. War is contrary
to the spirit of the gospel, which breathes
*' peace on earth, and good will to men."
But the Lord suffers people to fight one an-
other, for the punishment of their sins. He
is, however, called in Scripture the God of
battles ; because he controls the rage of men,
and gives the victory to whom he pleases.
But let not the reader think that he always
approves the conduct of the victorious party,
or that he looks with delight upon war and
bloodshed. He makes use of wicked men, as
instruments to accomplish his gracious designs
towards his church. He also often makes use

* Daniel iv. 17

36 STORIES OF THE CHURCH

of one wicked man to punish others ; and

while this man is executing His wrath upon I

his enemies, he prospers him, and gives him j

success. '

We have httle reason to think that Constan- ;

tine had any other object in view in this expe- j

dition, than the gratification of his own ambi- I

tion. He might, however, have desired the I

good of his country, which was oppressed by ,

a tyrant ; for unrenewed men often love their |

families and their country, while they hate \

God. However this may be, he knew that i

all his future prospects depended upon his j

success against Maxentius. He f^lt his need |

of the assistance and protection of some God. i

He had little confidence in the heathen gods, 1

and was inclined to seek the God of the Chris- j

tians, although he did not seem to be fully j
convinced of his existence and power. He

prayed with much earnestness that God would j
show him his power, by giving success to his
arms. He also had a cross carried in his
army, instead of a flag. God gave him the

victory over Maxentius, and he became con- .

vinced of the truth of Christianity. He was i

probably sincere in this belief; though we ;

IN THE FOURTH CENTURY. 37

have little, if any, reason to believe that he
was a true Christian.

As soon as he became master of Rome, he
established the Christian religion by law. He
built churches, supported ministers, and gave
a great deal to the poor. He met with the
bishops in their synods, and continually em-
ployed himself in bestowing upon the church
riches and worldly grandeur. But in the east
things were far different. Although Licinius
had seen the power of God displayed against
Maximin, in answer to his prayers, yet he
hardened himself. The depravity of his heart
was not taken away. When he became master
of the whole eastern empire, he grew proud,
forgot his dependence upon God, and began
to persecute his people. He would not let
ministers meet as they wished. He sent all the
Christians away from his palace. He dismiss-
ed from his army ail the soldiers who refused
to worship the heathen gods. He murdered
ministers, and tore down churches.

This conduct offended Constantine, who
was now devoted, at least to the temporal in-
terests of the church. A war commenced be-
d2

38 STORIES OF THE CHURCH ^

tween the two emperors. Licinius* agreed to ,

try the truth or falsehood of Christianity upon i

the event of the war. God answered him in )
his own way. He was killed in the battle.
Constantine obtained a complete victory, and

became sole emperor of the east and west. j

Constantine now restored to the church I

every thing that had been taken away. He j

paid those who had suffered, for the loss of ■
their property. He gave great honours to the
ministers, recommended to the governors of

the provinces to promote the gospel, and for- \

bade their sacrificing to idols. He built splen- |
did churches, ornamented at great expense.

His mother, Helena, travelled from place to J

place, building churches, and giving money j
for the support of religion. Constantine wrote

to Sapor, king of Persia, urging him to favour I

Christians in his country. He tore down the j

idol temples, and put a stop to impious Pagan |

rites. He furnished copies of the Holy Scrip- '

tures for the use of the churches, and had :
reading of the Scriptures and prayers in his

own court. He ordered feasts to be celebrated |

in honour of the martyrs. He commanded ]

IN THE FOURTH CENTURV. 39

the keeping of the Holy Sabbath, and Friday
also, as the day of our Lord's crucifixion. He
also taught his soldiers id pray, by a short
form made for their use.

To a worldly mind, the church appears, at
this time, to have been in the highest state of
prosperity. But, in the midst of all this gran-
deur, religion was really declining. Neither
in Constantine nor his favourite bishops, was
there much appearance of vital piety. The
true spirit of Christian simplicity appeai-s to
have been lost in vain show, unmeaning super-
stitions, and empty forms of worship. Con-
stantine might have done all that he did, and
much more, without being a Christian. He
probably trusted in these things for salvation,
instead of the Lord Jesus Christ. In the
midst of all this pomp and show, the attach-
ment of the church to the fundamental doc-
trines of the gospel was weakening. Eusebius,
bishop of Caesarea, was the emperor's fa-
vourite. His opinions of the divinity of Christ
were not sound; and he appears to have had
very imperfect views of the gospel. It is not
likely that the emperor's principles would be
more perfect than those of his instructor. But

40 STORIES OF THE CHURCH

errors of doctrine were not the only evils that
prevailed. Outward piety flourished ; and men
grew more fond of practising religious auste-
rities. But the real fruits of the spirit were
but little manifest. The doctrine of true con-
version was almost entirely lost; that of justifi-
cation by faith in Christ alone, was little
taught. Faith, love, and heavenly-mindedness
were very little manifest. Professors of reli-
gion became worldly-minded and full of am-
bition. There was probably much real piety
among the poor people ; but we hear little of
it. The clergy who were most in favour with
the emperor, were corrupt and worldly. As
he grew older, he became oppressive in his
family, and government, and more fond of
pomp and grandeur. The humble spirit of
the gospel does not appear to have found its
way to his heart. Here we see the beginning
of the evils pfoduced by the union of church
and state. As we proceed in this history of
the church, these evils will be still more con-
spicuous.

Questions. — What law did Constantine
make, in relation to Christians, when he first
began to reign? What did Constantine do

IN THE FOURTH CENTURY. 41

when he was marching against Maxentius ?
What did he do, as soon as he became master
of Rome? What did Licinius do, after this?
How was Constantine affected by this? What
followed ? What did Constantine then do for
the church ? What did his mother do ? What
effect had this worldly prosperity upon the
church ?

CHAPTER UL

TTie Donatists,

About the year 311, arose the sect of the
Donatists, in Africa. Upon the death of Men-
surius, bishop of Carthage, the greatest part
of the clergy and people chose Caecilian in
his place. By the management of two of the
ministers of Carthage, who wanted to be
bishop, the council which was called to ordain
Caecilian, was not as full as was common on
such occasions. The Numidian bishops were
offended, because they were not called to the

42 STORIES OF THE CHURCH

council. The two disappointed ministers,
who had desired the office of bishop, took ad-
vantage of this feeling among the bishops of
Numidia, to create a disturbance. Lucilla, a
rich lady, who had been reproved by Caecilian,
for some superstitious practices, also joined
them. Donatus, a man of a contentious spi-
rit, who had before caused a division in the
church, offered himself as the head of a party
against Caecilian. They called a council of
seventy Numidian bishops, w^ho sent for Cae-
cilian to come before them, and give an ac-
count of his conduct. But he could not
acknowledge their authority to call him before
them, and therefore did not go. Lucilla gave
them large sums of money to favour her in-
terests. Although they could not prove any
crime against Caecilian, yet they condemned
him, and appointed Majorinus, a servant of
the rich lady, in his place. From this con-
duct of the Numidian bishops, it is evident
that, notwithstanding the dreadful scourge of
the Dioclesian persecution, which they had
just experienced, the church of Africa was
exceedingly corrupt. Many of these bishops,
however, in the time of that persecution, had

IN THE FOURTH CENTURY. 43

given up the Scriptures,' and other property of
their churches, to save their lives.

This controversy soon spread all over Nu-
midia and the provinces of Africa; so that, in
most of the cities the church was divided, and
each party had its bishop. Those who fol-
lowed Majorinus, were called Donatists, from
Donatus, tlieir leader. They carried the mat-
ter before Constantine. In the year 313, he
appointed a council of bishops at Rome, to
examine it. This council cleared Ca^cilian of
all the charges brought against him. But the
Donatists were not satisfied with this decision,
and complained that the number of bishops
composing the council was too small. In or-
der to give them a fair trial, the emperor
called a more numerous council, composed of
bishops from Italy, Gaul, Germany, and
Spain. They, also, decided in favour of
Cfficilian. From this decision, they appealed
to the emperor himself. He examined the
affair at Milan, in presence of both parties.
Here, also, they lost their case. They were
now quite angry with the emperor and abused
him very much. Constantine was at last
wearied with their turbulent spirit. He took

44 STORIES or THE CHURCH

away their churches in Africa, put to death
some of their most violent bishops, and ba-
nished others. Although the conduct of the
Donatists made them unworthy of the Chris-
tian name, yet the treatment they received
from Constantine was unjustifiable. It was
contrary to the spirit of the gospel, and the
rights of religious liberty. The party of the
Donatists was very powerful in Africa, and
these measures gave rise to violent commo-
tions and tumults among the people. The
emperor tried a great many means to quiet
these disturbances ; but without effect. Find-
ing, at last, all other efforts fail, he repealed
the laws against the Donatists, and allowed
the people, as he ought to have done at first,
full liberty to join the party they liked best.
It is true, however, that the conduct of the
Donatists was calculated to weary tlie patience
of the emperor. They treated him with great
bitterness, and stirred up the magistrates to
deprive the Christian pastors of their churches.
They were also guilty of many evil practices.
Silvanus, one of the bishops banished by the
emperor, had been guilty of giving up the ves-
sels of the church, and getting himself ordained

IN THE FOURTH CENTURY. 45

bishop for money. Such is the depravity of
human nature ! The church now enjoyed out-
ward peace and prosperity. But, instead of
manifesting tlieir gratitude to God for his
goodness, his professing people were engaged
in contention and strife. The most unworthy
spirit of covelousness and ambition prevailed.
But let not the reader lay these wicked pro-
ceedings to the charge of Christianity. It
should be remembered that, at all times, a
great many members of the church are not
real Christians. At this season of general
prosperity, it is probable that but a very small
proportion of those who professed the Chris-
tian name, knew any thing of vital piety. To
judge of the true character of Christianity,
from its professors, we must look to those
times when tlie Christian name was despised,
and its followers persecuted. In the first and
second centuries, the divine excellence of the
gospel shone with glorious brightness in the
lives of its professors.

Questions. — Can you give an account of
the origin of the Donatists ? How far did the
controversy spread ? By whom was their con-
duct condemned? What did they do, when the
E

46 STORIES OF THE CHURCH

emperor decided against them ? How did Con-
stantine then treat them ? What did he do af-
terwards ? What was the state of the church
at this time? Are all professors real Chris-
tians ?

CHAPTER IV.

Arianism.

The general declension which now pre-
vailed throughout all the church, prepared the
way for all manner of divisions and heresies.
For it can hardly be expected that purity of
doctrine will be maintained, while a large
majority of the church, both ministers and
people, are destitute of vital piety. The pe-
riod of the church of which we are speaking,
was particularly distinguished for the Arian
controversy.

The persecution of Dioclesian was a time
of severe trial to the church. Many false-
hearted professors gave up their religion to
save their lives. Among these, was Meletius,

IN THE FOURTH CENTURY. 47

an Egyptian bishop. He was a man of a
contentions and turbulent spirit; and Peter,
bishop of Alexandria, took from him his office.
But Meletius would not submit to the authority
of Peter. He separated himself from the
church, set up a party of his own, and or-
dained other bishops. Arius, a member of
the church at Alexandria, joined the Meletian
party. He was a promising character, and a
man of talents. Afterwards, however, he be-
came reconciled to Peter, returned to the
church, and was ordained a deacon. But he
soon manifested a restless and contentious
spirit, and was turned out of the churcli. Peter
was then called to suffer martyrdom.

After this, Achillas was made bishop. Arius
obtained favour of him, and was again restored
to the church. Arius was an artful man, well
calculated to deceive. He was grave in his
appearance, and severe in his manner of life.
He was a man of learning, and agreeable and
captivating in his manners and conversation.
The bishop afterwards ordained him presbyter
or minister. Arius asserted that there was a
time when the Son of God was not. He also
declared that he was. a creature, capable of

48 STORIES OF THE CHURCH

sinning as well as others. As Alexander the
bishop, was slow and cautious in his pro-
ceedings, the party of Arius gained strength
continually. He tried to convince them of
their errors, by fair arguments ; and made use
of every mild measure in his power, to re-
strain them. Finding all these measures fail,
he called a synod of bishops, who met at
Alexandria. They condemned the doctrine
of Arius, and turned him out of the church,
with nine of the leaders of his party.

The Arians denied that Jesus Christ was
God. They maintained that the Son of God
was totally and essentially distinct from the
Father ; that he was the first and noblest of
those beings whom God had created ; the in-
strument by whose subordinate operation he
formed the universe, and therefore inferior to
the Father, both in nature and dignity. They
believed that the Son was the Word, but de-
nied that Word to have been eternal. They
held that Christ had nothing of man in him
but the flesh, to which the Word or Logos
was joined, the same as the soul is joined to the
body. The modern use of the term Arian em-
braces several modifications of the ancient Arian

IN THE FOURTH CENTURY. 49

laiih, but our object does not make it necessa-
ry toconsider them. Enough has been said to
show that their error was vital and radical.

That portion of the church who held the
truth on this subject, were doubtless right in
opposing this error, and using all proper
means to purify the church from it. But there
was so little real piety among those who held
the truth, that this controversy was carried on
with an unchristian spirit. The heresy spread,
and the Christian world was filled with con-
tention and strife. The heathen rejoiced at
this, and ridiculed the contentions of Chris-
tians in the theatre. The people of the world,
who hate the gospel, will always rejoice over
the sins of professors of religion; and when
they see them engaged in warm disputes
about doctrines, they think, there is so much
contradiction and mystery in the Christian
religion that it is impossible to know what the
truth is. But all this difficulty arises from a
want of humility ; for if we would submit our
reason to the Scriptures, and be willing to be-
lieve just what is written there, we should
find no trouble in finding the truth. All the
essential doctrines of the Christian religion
E 3

50 STORIES OF THE CHURCH

are so simple that a child can understand them.
A second synod, of nearly one hundred bishops
was lield at Alexandria, which condemned
Arius and liis doctrine. He was now obliged
to leave that place. He went, therefore, into
other parts of the empire, to spread abroad his
errors.

In the year 324 the attention of the em-
peror was called to this contention. He
determined to submit the matter to the de-
cision of the whole church. The bishops,
from all parts of the Christian world, met at
Nice, in Bithynia. The number of the bishops
in this council was more than three hundred ;
and there were nearly the same number of
presbyters also. The whole assembly was
probably not less than six hundred. They
were taken to Nice in public carriages, at the
emperor's expense, and supported by him
while there.

After they had assembled, some heathen
philosophers came among them. Some of
them wanted to gratify their own curiosity,
and others came to puzzle the ministers of
Christ with curious questions. One of them,
in a proud and pompous manner, declared his

IN THE FOURTH CENTURY. 51

pretensions to wisdom, and ridiculed the clergy
as ignorant and unlearned men. An old Chris-
tian, who had suffered much from persecution,
but who had not much learning, rose up to
answer this vain boaster. The philosophers
laughed at the old man, and the Christians
were distressed, because they were afraid he
could not maintain an argument against the
philosopher. But the venerable old man trust-
ed in the power of divine truth, and addressed
him as follows : " Hear, philosopher, in the
name of Jesus Christ. There is one God, the
maker of heaven and earth, and all things visi-
ble and invisible. He made all these things
by the power of his word, and confirmed them
by the holiness of his Spirit. This Word had
compassion upon the children of men, who
were sunk in error and wickedness. He chose
to be born, to converse with men, and to die
for them ; and he w^ill come again to judge
men for all things which they have done in
the body. We believe in simplicity that these
things are so. Do not then labour in vain to
disprove things which ought to be received by
faith. Do not try to search out the way in
which these things may or may not be. But

52 STORIES OF THE CHURCH

if thou believest, answer mc, now that I ask
thee." The philosopher was struck with this
plain authoritative address, and said, " I do
believe." He owned himself conquered, and
confessed that he embraced the same senti-
ments which the old man had expressed. He
said that his mind was changed by a divine
influence, and his heart was moved by an
energy which he could not explain. He then
advised the rest of the philosophers to embrace
Christianity. This account may seem mar-
vellous ; but it is not more so than many simi-
lar circumstances, that in every age of the
church, occurred.

Constantine came into the council, and took
his place at its head, as president. He ex-
horted them to peace and union. A number
of accusations were presented to him, by each
side against the other. But he threw them
all into the fire, and charged them to forbear
and forgive one another. He then gave them
leave to proceed directly to the business of the
synod. They examined the doctrines of Arius,
contained in his writings, and argued the sub-
ject. Eusebius, bishop of Nicomedia, wrote
a letter to the council, in favour of Arianism ;

IN THE FOURTH CENTURY. 53

and the wliole Arian party presented their
confession of failh. Both that and the letter
of Eusebius were condemned as heretical;
there being only twenty-two bishops in the
whole council in favour of Arianism. They
collected together all the passages of Scrip-
ture Avhich represent the divinity of Christ,
and observed that, taken together, they proved
that he was THE SAME IN SUBSTAJVCE
WITH THE FATHER.— .They then ap-
pointed Hosius, the venerable bishop of Cor-
duba, to express their belief in the form of a
confession of faith; which he did, and its
creed embraced the great fundamental truths
of Christianity, as they are held by tlie great
body of Evangelical Christians of the present
day, now found in the prayer book of the
Episcopal church. It was approved by the
council ; and Constantine declared that all
who refused to abide by the decision of the
council, should be banished.

Arius was cast out of the church, and for-
bidden to enter Alexandria. Twenty, out of
the twenty-two bishops who favoured Arian-
ism, submitted to the decree of the council, and
signed the confession. The rest were banish-

54 STORIES OF THE CHURCH

ed, with Arius, into lUyricum. Many of the
fathers assembled at Nice bore on their bodies
the marks of the Lord Jesus. Paul, bishop of
Neocoesarea, had been tortured by having hot
irons applied to both his hands. Others ap-
peared in council who had lost their right
eyes, or their legs. The emperor, at this
time, was not biassed towards either side. He
desired peace, and was willing to adopt the
confession of the majority. Such a crowd of
martyrs would have been very likely to have fol-
lowed the plain sense of Scripture ; and they
must have been acquainted with the doctrines
received in the church, from the days of the
apostles. But the measures which the empe-
ror took to enforce the decision of the council,
were a violation of the rights of conscience.
We may use all the powers of argument to
persuade people to embrace the truth ; and we
may warn them of the consequences of reject-
ing it. But government has no right to inter-
fere in matters of religious belief. They may
punish evil practices ; but they must leave error
of opinion to be punished by the searcher of
hearts.

Five months after returning from this coun-

IN THE FOURTH CENTURY. 55

cil, Alexander died. He desired that Athana-
sius miglit be appointed bishop of Alexandria,
after his death. The church were also in fa-
vour of hirn ; for he was a pious man, of great
abilities. But, from modesty, he refused, for
a considerable time, to accept the office. He
was at length ordained, to the general satisfac-
tion of the church. He was but twenty-eight
years old when he was appointed to this office,
and he held it forty-six years. All this time
he was exposed to persecution, on account of
his zeal against Arianism.

After the death of his mother, Constantine
showed particular kindness to his sister Con-
stantia. She was influenced by a minister,
who was secretly in favour of Arianism. He
persuaded her that Arius and his friends were
unjustly condemned. On her death-bed, she
prevailed upon the emperor, by her entreaties,
to recal them from banishment. He was also
imposed upon by the craft of Arius and his
friend Euzoius, and persuaded to write to the
churches in their favour. Eusebius and Theog-
nis owned the creed of the council, and were
allowed to return to their churches. Eusebius
wrote to Athanasius, desiring him to receive

56 STORIES OF THE CHURCH [

Arius into commuiuon. But Athanasius could '

not be prevailed upon to violate his obligations, ]

or to dishonour his Saviour. The Nicene ■

creed, as it was called, was now the esta- it
blished doctrine of the church, and supported

by the authority of the state. The leaders i

of the Arian party had been restored to the j

church, on a. profession of a belief in that |

creed. They tried to remove out of their 1

way their most zealous and powerful oppo- ]

sers. They united with the Meletians, and '■

gained them over to support their doctrine i

and interest, and determined, if possible, to !

ruin Athanasius. Eustathius, bishop of Anti- ]

och, was a learned and eloquent man, and ;

a stern opposer of their doctrines. By their i

artifices, they got him unjustly removed from ;

his office. He, with several of his minis- 1

ters and deacons, was banished. Before he i

left his people, he exhorted them to remain !

steadfast in the truth, M'hich they did. The i

good man bore this trial with meekness I
and patience, and died in exile at Philippi.

The bishops of Gaza and Adrianople were also ]

driven from their churches. Thus, while the I

truth was received in form, and established by j

IN THE FOURTH CENTURY. 57

law, its friends were persecuted, and its ene-
mies triumphed.

Athanasius, being a warm and zealous sup-
porter of the truth, was an object of constant
attention. His enemies at length prevailed
upon the emperor to call a council at Tyre,
for the purpose of examining certain charges
made against him. In the year 335, the synod
met, under the direction of Eusebius, of Cae-
sarea, the historian, and some other bishops.
Athanasius was charged with the worst of
crimes. Among other things, he was accused
of murdering Arsenius, a Meletian bishop.
For proof of this charge, his accusers produced
a box, containing a dead man's liand. Tliis,
they said, was the hand of Arsenius, which
Athanasius had preserved for magical pur-
poses. The Meletians charged Arsenius to
conceal himself till they had accomplished
their purposes. The party of Eusebius, of
Nicomedia, spread the report throughout the
Christian world, that Arsenius had been pri-
vately murdered by the bishop of Alexandria.
Constantine was finally prevailed upon to order
an inquiry to be made into the truth of the re-
port.

F

58 STORIES OF THE CHUUCH '■

Though Arsenius was directed to keep alone, I

yet he went privately to Tyre, intending to j
conceal himself during the silting of the synod.

But some of the governor's servants heard that 1

Arsenius was in town. They informed him, '

and he found him out, took him, and sent word <
to Athanasius. This wretched man at first

denied that he was Arsenius. But Paul, bishop i

of Tyre, knew him. When the day of trial ;

came, the enemies of Athanasius, full of the j

malice of Satan, boastingly produced the dead I

man's hand, as certain evidence of the guilt of i

Athanasius. A shout of victory rung through \

the house. Athanasius then asked the judges j

if any of them knew Arsenius. Several of ]

them answered that they did. He then had '

Arsenius brought into the court, and asked 1

them if this was the man he had murdered, j

and whose hand he had cut off. Thus the |
Lord delivered this good man from the snare

of his enemies, and put them to shame. The ]
reader will judge from this the character of the

other charges. I

Yet, notwithstanding the clearest proof of ^

his innocence, persons were sent into Egypt, ;

to examine the matters of which Athanasius ,

IN THE FOURTH CENTURY. 59

was accused. They brought persons before
them, and tlireatened them with drawn swords,
whips, and clubs, and treated tliem with great
cruelty, to force them to give testimony against
Athanasius. The commissioners returned to
Tyre, with evidence which they had forced
from weak minded persons, at Alexandria,
against Athanasius. The council passed sen-
tence against him, and took from him his
office. But in this the synod were not en-
tirely agreed. Paphnutius, a venerable and
holy man, who had suffered much for the
gospel, and had distinguished himself in the
council of Nice, took Maximus, bishop of
Jerusalem, by the hand and said, " Let us be
gone ; it becomes not those who have lost
their limbs for religion, to go along with such
vile company."

Athanasius then went to Constantinople,
and sought justice from the emperor. Con-
stantine ordered the bishops who composed
the council to come before him, and give an
account of wliat they had done. Most of them,
however, went home. But Eusebius, of Nico-
media, was still determined upon the dfestruc-
tion of Athanasius. He gave up the old charges

60 STORIES OF THE CHURCH

against him ; and, with a few others, accused
him of threatening to stop the ships that
brought corn from Alexandria to Constantino-
ple. The artifices of the Arians prevailed with
Constantine, and he banished Athanasius to
Gaul.

Having driven from Alexandria the man
whose opposition he most dreaded, Arius re-
turned to that city, and began to build up his
party anew. As the city was torn by these
divisions, the emperor ordered him to Con-
stantinople, to give an account of himself.
Constantinople now became the chief seat of
the contention. Alexander, a man of great
piety and integrity, was bishop of that city.
Eusebius threatened to get him banished, as
he had Athanasius, unless he should receive
Arius into the church. Alexander knew too
well the power of the Arians. The opposers of
Arius had prevailed, in the face of the whole
world, with the council of Nice, and they had
the emperor on their side. Yet the Arians
were so much superior to them in artifice,
and so ready to resort to unfair measures,
that they prevailed at the emperor's court, and
their opposers were continually harassed, per-

IN THE FOURTH CENTURY. 61

secuted, and oppressed. Yet Alexander could
not consent to receive into the church a man he
knew would be continually poisoning the minds
of his people with error, and bringing destruc-
tion upon the souls of men. But he knew where
to look for aid. He knew that God had pro-
mised to answer the prayers of his people.
He knew that the honour of Christ was con-
cerned. He therefore spent several days and
nights in prayer, alone, in the church. His
people followed his example, and prayer was
made by the church, without ceasing, that God
would appear to deliver them from this trial.
They did not undertake to maintain their cause
by disputing ; but sincerely committed to God
the cause of his truth ; and he heard their
prayer.

Constantine sent for Arius, and asked him
plainly whether he agreed to the decrees of
the council of Nice. Arius told him that he
did ; signed his name to them, and sw ore to
their truth. The emperor then ordered Alex-
ander to receive him into the clmrch the next
day. The bishop had given himself to fast-
ing and prayer. That day he and Macarius,
a minister of Alexandria, fell down before God,
F 2

62 StORlES OF THE CHtmCH

in the church, and prayed with great earnest-
ness. He begged that, if Arius was right, he
himself might not live to see the day of trial.
But, if tlie Nicene faith was true, he prayed
that Arius, who had brought all these evils j
upon the church, might suffer the punishment '
which he deserved. The next day, the party
paraded the streets of the city in triumph, with ^
Arius at their heard. When they came near
the palace of the emperor, a sudden terror, i
with a disorder of the bowels, came upon |
Arius, and he shortly after died. !

Questions. — What was the consequence of j
the general declension that now prevailed in i
the church ? For what is this period particu-
larly distinguished ? Can you give an account ,
of the origin of Arianism ? What gave rise ,
to the council of Nice ? How many bishops !
and other ministers were there ? What re- j
raarkable circumstance took place just after '
the council assembled ? What was the judg- '
ment of the council about Arianism ? What '
truths are contained in the creed they adopted? |
What did the emperor do to Arius and the
leaders of his party ? Did he do right in ba- j
nishing these bishops ? What was the cha- j

m THE FOURTH CENTURY. 63

facter of the bishops who composed this coun-
cil ? What happened three months after this?
Who persuaded Constantine to recal the Arian
bishops whom he had banished ? How did
the Arians treat their opposers after this ?
What was done, through their influence, to
Eustathius, bishop of Antioch ? What plot
was formed against Athanasius ? Who finally-
procured his banishment? When the em-
peror ordered the bishop of Constantinople to
receive Arius into the church, what did he
and his church do ? What happened to Arius
the day that he was to have been received into
the church ?

64 STORIES OF THE CHURCH [

I

CHAPTER V. i

I

i

Arianism under Constantiiis. \

After Constantine died, the empire was
divided among liis three sons, Constantine, j
Constantius, and Constans ? The first ruled ^
in Spain and Gaul, the second in tlie east, the
third in Italy and Africa. The other relations
of Constantine were put to death by the sol-
diers, except Gallus and Julian, two of his :
nephews. These were brought up privately, \
placed among the clergy, and appointed readers i
in the church. ;

We have but little knowledge of Constan- j

tine, the eldest of the new emperors. One of '

his first acts was to send back Athanasius to '

his church. He declared that his father had |

intended to do so, but was prevented by his ■

death. A number of other bishops, who had I
been banished by the Arians, were also sent
back to their churches. Constantine was

firmly attached to the Nicene creed ; but we \

liave not sufficient information respecting him, |

IN THE FOURTH CENTURY. 65

to judge whether he was a real Christian. He
was killed by the soldiers of his brother Con-
stans.

Coiistantius and his wife were both Arians.
During the whole of his reign, which lasted
twenty-four years, a violent controversy was
carried on between the cluirch and the heretics.
The arms of the church were prayer, writing,
and preaching. Those of the heretics were
policy, intrigue, persecution, and the friend-
ship of the great.

In the year 340, the famous Eusebius, of
Caesarea, died. He was the most learned
man in the whole Christian world, at his day.
He wrote a history of the church, in which
much valuable information has been preserved.
But his Christian character is very doubtful.
He was fond of pomp and show in matters of
religion. He favoured Arianism, although he
did not openly support it. He frequented the
court of the emperor, kept company with
Arius, and joined in the condemnation of
Athanasius. At tlie same time died Alexander,
the venerable and pious bishop of Constanti-
nople. He was ninety-eight years old, and
had been bishop twenty-three years. When

66 STORIES OF THE CHURCH j

I

he was dying, his clergy asked him whom he j
would recommend to fill his place. He told j
them if they wanted a man of good character,
who was capable of instructing them, they !
ought to appoint Paul. But if they wanted |
one of worldly skill, who knew how to get in
favour with the great, and keep up an appear- .
ance of religion, they should choose Macedo- "]
nius. The Arian party tried to have Macedo-
nius chosen ; but the great body of the church ,
loved the interests of vital piety too well, and i
Paul was elected. Constantius arrived soon
after. He was offended at the election, called '
an Arian council, and directed its proceedings. |
By this council, Eusebius, of Nicomedia, was \
appointed bishop of Constantinople. This '
man was one of the most wicked and depraved
men in the whole church. He became a zealous
supporter of Arianism, at its first appearance ;
and he was the mover of most of the intrigues
and artifices by which the heretics had so long '.
harassed the most pious and faithful ministers :
of that day. He was base enough to resort to
any measure to accomplish his purposes. Be-
fore this, the bishops had always been chosen
by the people. But the church was now united

IN THE FOURTH CENTURY. 67

with the state ; and the emperors thouglit they
had a right to change its customs and laws at
their pleasure. A council of a hundred bishops,
with Athanasius at their head, met in Egypt,
and protested against these proceedings, to the
whole church.

An Arian council was then called at Antioch,
at which the emperor was present. They took
away the office of bishop from Athanasius,
and ordained Gregory, of Cappadocia, in his
place. The honesty, piety, and wisdom of
Athanasius, had gained the affections of the
people in Egypt. While the bishops were
chosen by the people, it would have been im-
possible to remove him from his office. The
emperor therefore directed the governor of
Egypt to support the proceedings of the coun-
cil by an armed force.

The governor of Egypt proceeded, with
great vigour, to support the views of the
Arians, and the pretensions of Gregory. The
governor and Gregory entered the church to-
gether, in company with some Pagans, and
had a number of the friends of Athanasius
whipped and put in prison. Jews and Pagans
were now encouraged to murder Christians.

68 STORIES OF THE CHURCH

Athanasius fled to Rome. This took place in
the year 342. Great numbers of tlie Chris- 1
tians at Alexandria, refused to own the Arian ]
bishop. Gregory would not suffer them to I
pray in their own houses. The decrees of
the council of Nice had never been changed,
and were still established by law. Yet, those
bishops who had been zealous in supporting
these decrees, were treated with great severity. '
Athanasius published an epistle to the Chris- j
tian world, exhorting the bishops to unite in ]
maintaining the truth. He told them that H
they were not called upon to support a new '
faith, but to preserve that which was delivered i
to the church from the Lord Jesus, by his dis-
ciples. He told them that this faith had been I
so long preserved in the church, and that they ,
ought to cppsicier .themselves stewards of the i
m'yjrteries of God, who would be called to '
account, if they suffered them to be taken .
away by strangers. He then informed them |
what the Arians had done. " If there had i
been any complaint against me," said he, '
" the people should have been assembled in
the name of the Lord Jesus Christ; all things I
should have been examined regularly, and in 1

I

IN THE FOURTH CENTURY. 69

the presence of the clergy and people ; a
stranger should not have been forced upon the
people, by the civil authority, without their
consent." He told the bishops not to receive
the letters of Gregory, but to tear them, and
treat those who carried them with disdain, as
ministers of iniquity. The cause of Athana-
sius was just; yet, in this last advice to the
bishops, he manifests a wrong spirit. He
ought to have endured these things in a spirit
of meekness. Still, even this bore no com-
parison to the violent measures of the enemies
of the truth. It was not Athanasius and his
friends that they persecuted. It was Christ,
and the truths of the gospel manifested in
them, that the Arians hated. But the true
spirit of vital godliness had, at this time,
greatly departed, even from those who held
the truth. Athanasius remained at Rome
eighteen months, under the protection of the
bishop of that city.

Soon after this, Eusebius, bishop of Con-
stantinople, died. No man was ever better
entitled to the character of a hypocrite than
he. He was an enemy of the truth, and a
ringleader of iniquity. But he had the favour
G

70 STORIES OF THE CHURCH

of the great, which supported him in his
wickedness, at the head of one of the principal
churches in tlie world. After his deatli, the
Arians chose Macedonius, and the Trinitarians
elected Paul. The emperor banished Paul.
Some of his friends forgot the character of
Christians, and killed the officer wlio took ,
him. But Paul had left the city before this
crime was committed; so that he cannot be !
charged with being concerned in it. He was -.
a holy man, and could not approve such an j
act. He doubtless had friends who were not \
Christians ; and they might have been ani-
mated by a false zeal for the truth, to commit i
this outrage. At Rome, Julius called a coun- I
oil of western bishops, who justified Athana- i
sius, and his fellow sufferers. I

Constans, who ruled in Italy and Africa,
was a zealous supporter of the Niccne faith, i
In the year 347, the two emperors called a «
council at Sardica, in Illyria, intending to
unite the two parties. But, as oil and water <
cannot mingle, so truth cannot mix with error. [
The Arians found that it would be a free
council, and tliat they could not support their \
views by force. They therefore went away i

i

IN THE FOURTH CENTURY. 71

and left the western bishops to settle matters
as they pleased. Hosius, bishop of Corduba,
the venerable president of the council of Nice,
was also at the head of this synod. The coun-
cil decided in favour of Athanasius. They
also made some canons or laws against re-
moving bishops from one church to another.
The reason given for this was, that it encou-
raged avarice and ambition among the ministers
of the gospel. They met at Philippopolis,
in Thrace, and excommunicated, or cast out of ^
the churcli, the western bishops. The two
parties remained some time in this situation.
In Asia and Egypt, the friends of the Nicene
faith were treated with great cruelty. In
Eurti]' men were more simple, and followed
the faith of the first Christians in quietness
and peace.

Stephen, the Arian bishop of Antioch, was a
corrupt and profligate man. His own party took
from him his office, and appointed Leontius
in his place. He was an Arian, but of a milder
temper than the rest of his party. Diodorus
and Flavian, were zealous for the truth, and
for vital piety. They stirred up the people,
and passed whole nights with the faithful at

72 STORIES OF THE CHURCH ^

the tombs of the martyrs. Leontius found

that they had gained the affections of llie peo- ^
pie, and desired them to perform this service

in the church. i

In the year 349, Gregory, the Arian bishop

of Alexandria, died. Constantius was now :

intimidated by the threats of his brother Con- i

stans. He therefore wrote repeatedly to Atha- |

nasius, requesting him to return to the east, '

and assuring him of his favour and protection. '

^ He could not easily credit the emperor's sin- ■

cerity, but at length complied. He first visited ;

Julius, of Rome, who sent a letter full of ten- :

derness to the church at Alexandria, in favour ■

of Athanasius. He then went to Antioch, ,

where Constantius was. He was graciously '

received by the emperor. He told him to \

forget the past, and promised him, with oaths, i

that he would receive no false charges against i

him, in future. At Antioch, Athanasius par- i

took of the sacrament with the followers of ^

Eustathius, the bishop who had been banished '

by the Arians. These Christians held secret ,

meetings there, with Flavian at their head. 1
He was the first who introduced the doxology,

" Glory be to the Father, the Son, and the j

IN THE FOURTH CENTURY. 73

Holy Ghost." This was sung in his meeting.
The Arians also introduced the doxology,
" Glory be to the Father, by the Son, in the
Holy Ghost." But the members of the church
of Leontius, Avho believed ihe Nicene faith,
sung Flavian's doxology. Leontius knew that
he held his office in opposition to the wishes
of the people, and he durst not oppose these
hymns.

The return of Athanasius was hailed by his
church as a triumph to the cause of truth. |f
There was general rejoicing, and almost every
house seemed to be a house of prayer. A num- '
ber of his enemies recanted, and justified him,
in the most honourable manner. Some other
bishops, who had been banished with Athana-
sius, were now restored to the church. Con-
troversies now arose between the Arians and
Sabellians. Both of these sects erred, from
the exercise of the same self-confident disposi-
tion to search into the hidden mysteries of
God, and reconcile to the weak capacities of
man, things altogether above human reason.
The Sabellians held that the Word and the
Spirit are only virtues or functions of the
Deity. V

o 2

74 STORIES OF THE CHURCH

It would save us from many errors if we
would take the Bible as God has given it to us,
and believe what God has revealed, just as a
child, with simple confidence, believes what
his father tells him. This is the spirit of all
true Christians. The Lord Jesus says that
we must become like little children. By this
he means that we must exercise the same dis-
position towards God that little children do
towards their parents. Now, my readers all
* know, that a little child, who has never been
deceived by his parent, will believe, in simpli-
city, every thing his father tells him, whether
he can understand it or not. He will, also,
obey his father, when he tells him to do any
thing, without answering again, or objecting,
because he does not know why his father
wishes him to do it. He has so much confi-
dence in his father, that he believes he will
never tell him what is not true, or ask him to
do any thing wrong.

But Constans died, and left Constantius
master of the whole empire. He therefore
revived the persecution, and followed in the
footsteps of his Pagan predecessors. There
was no real difference in their characters. It

IN THE FOURTH CENTURY. 75

is true, he called himself a Christian; but he
had no claim to the title. He hated God, his
truth, and his real people, as much as the hea-
then emperors did. About the year 351, Paul,
of Constantinople, was sent into Mesopotamia,
loaded with irons. After suffering cruel hard-
ships, he was finally strangled. Macedonius
was put in possession of the church, at Con-
stantinople, by an armed force. Much blood
was shed on this occasion.

Notwithstanding his solemn oaths, Constan-
tius again listened to the malicious falsehoods
of the enemies of Athanasius. In the year
355, a council was called at Milan. The em-
peror was present, and proposed to them to
adopt an Arian creed. He told them that God
had declared in favour of Arianism by his vic-
tories. Lucifer, bishop of Cagliari, and Euse-
bius, bishop of Vercellae, in Italy, answered,
that the Nicene creed had always been the
faith of the church. The emperor told them
that he did not ask their advice, and that they
should not hinder him from following Arius.
The emperor's creed was read in the church,
but the people rejected it, and it was not urged
any farther. They were more sincere and

76 STORIES OF THE CHURCH

simple than the great, and believed the doctrine
of the Trinity because they read it in their
bibles. But Conslantius insisted on the con-
demnation of Athanasius. Dionysius, bishop
of Milan, and the two bishops just mentioned,
were required to agree to it. " Obey, or be
banished," said the emperor. The bishops
lifted up their hands to heaven, and told him
that the empire was not his, but God's. They
also reminded him of the day of judg-i7ient.
He drew his sword, in great rage, and then
ordered them to be banished. Hilary, the
deacon, was stripped and scourged, and ridi-
culed by Ursatius and Valens, who had re-
canted upon the return of Athanasius. Hilary
blessed God, and bore his sutTerings with meek-
ness. Others refused also to sign the condem-
nation of Athanasius. Maximus, bishop of
Naples, was tortured, to make him submit.
He refused, and was afterwards banished.
He died in exile.

Liberius, bishop of Rome, was brought be-
fore the emperor at Milan. Eusebius, the first
officer of the emperor, who had from the be-
ginning influenced him in favour of Arianism,
assisted him in opposing Liberius. The bishop

IN THE FOURTH CENTURY. 77

told Eiisebius that the faith would not fail, if
he were the only one who supported it. There
was a time when there were only three men
found, who refused to obey a wicked law.
Eusebius understood that he meant the three
men who were thrown into the fiery furnace
for refusing to worship the golden image.
*' Do you make the emperor a Nebuchadnez-
zar ?" said he. " No," said the bishop ; " but
you are not less unreasonable than he, for de-
siring to condemn a man unheard." Liberius
was banished into Thrace. The venerable
bishop of Corduba, in Spain, was the next
object of attack. He was now a hundred
years old. He was considered the most emi-
nent bishop then living. He had suffered in
the persecution under Dioclesian. He had
been a bishop sixty years. He had been
president of the council of Nice. His advice
was sought in difficult cases, and he was held
in great respect. Constantius and the Arian
party used every means in their power to con-
demn Athanasius. They flattered and threat-
ened him to no purpose. In answer to a letter
of the emperor, he says, " I confessed the first
time under Maximian, your great grandfather.

78 STORIES OF THE CHURCH

If you likewise desire to persecute me, I am
ready still to suffer any thing rather than be-
tray the truth. It is not so much a personal
malice against Athanasius, as the love of he-
resy, which influences these men. 1 myself
invited them to come to me, and declare at the
council of Sardica, what they knew against
him. They dared not; they all refused.
Athanasius came afterwards to your court at
Antioch ; he desired that his enemies might
be sent for, that they might make good their
accusations. Why do you still hearken to
them, who refused such fair proposals? How
can .you endure Ursatius and Valens, after
they have recanted, and acknowledged their
calumny in writing? Remember you are a
mortal man; be afraid of the day of judgment.
God hath given you the empire, and hath
committed the church to our care. I write
thus through my concern for your welfare ;
but I cannot agree with Arius, nor write against
Athanasius. You act for his enemies ; but in
the day of judgment you must defend yourself
alone." Constantius had no respect to his
age and inlirmity, but kept him a year at
Sirmium. 'J'he emperor sent orders to all

IN THE FOURTH CENTURY. 79

the bishops to condemn Athanasius, and to
communicate with Arians ; and threatened to
banish those who should refuse. The judges
were directed to see these orders executed,
and Ursatins and Valens informed against
those who did not obey them. Zealous Arians
were forced upon the churches from which the
bishops had been banished.

Syrianus, an officer of the government, went
to the church at Alexandria, at night, when
Athanasius and the people were engaged in-
public worship. Some of the people were
murdered, and others insulted and beaten.
The bishop sat still in his chair, and directed
the deacon to sing the 136th Psalm, the people
repeating, " For his mercy endureth for ever."
When this was finished, he told the people to
go home. As the soldiers came towards him,
his clergy and people begged him to make his
escape. But he would not, because he thought
it his duty to stay till all the people had left
the house. He was then forced out by the
clergy and monks, and carried away safely
from the guards. The people protested in
vain against these violent proceedings. Atha-
nasius was tlien kept for some time, with

80 STORIES OF THE CHURCH

great care and fidelity, in the house of a pious
woman.

The heathen rejoiced, and said the Arians
had embraced their religion. They were right
in this opinion ; for they both embraced the
religion of the carnal heart, which is hatred
towards God and his people. George, of Cap-
padocia, was appointed bishop of Alexandria,
in the year 356. He persecuted the friends of
the Nicene faith. They were cruelly beaten,
and some died under it. A deacon was se-
verely whipped and sent to the mines. He
was not allowed to dress his wounds, and died
on the road. Aged and venerable bishops were
sent into the deserts in Egypt. The office of
bishop was sold to unworthy men. No other
qualification was required than belonging to
the Arian party. The people of Alexandria
could not endure the cruelties of George, and
they drove him out of the city. But he re-
turned, with a military force, to maintain his
power.

Athanasius fled to the desert-, and lived
with the monks. Thc)^ were his most faithful
friends. They would not tell his persecutors
where he was ; but showed themselves ready

IN THE FOURTH CENTURY. 81

to die in defence of him and the Nicene faith.
While there, he wrote a defence of the truth,
addressed to the emperor.

Eusebius, of Vercellse, had been banished
to Palestine, where he suffered severely. He
was one of the most honest and pious bishops
of the age. In Gaul the simple faith of the
gospel was preserved in great purity. But the
Arian persecution reached there also, and dis-
turbed the peace of God's people. Macedo-
nius, the bishop of Constantinople, carried on
a dreadful persecution. This drove the Nova-
tians and the general church nearer together ;
for they were both forced to communicate
with Arians, or suffer punishment. The Spirit
of the Lord was still with the followers of
Novatian. They maintained the truth in its
purity, and were permitted to suffer for it.
Some of them were even tortured to death.
They had three churches in Constantinople.
One of them was thrown down by the empe-
ror's orders. But they carried the materials
to the other side of the sea.* All the people,

* If the reader will look on the map, he will see
that the sea is very narrow at Constantinople.

H

82 STORIES OF THE CHURCH

men, women, and children, went to work, and ^
rebuilt the church. An attempt was now made *\
to re-unite the Novations to the general cliurch. j
But their narrow-minded bigotry prevented it. ■

The venerable Hosius, who had been con- ,
fined a year at Sirmium, was now whipped '
and tortured. His relations were also perse- i
cuted. In the weakness of his old age, he <\
consented to sign an Arian creed ; but would i
not justify the condemnation of Athanasius. j
He was finally allowed to return to Spain. ,
Here he protested against the violence with ;
which he had been treated, and with his dying *.
breath exhorted all men to reject the heresy ;
of Arius. Thus "we see the weakness of the I
human heart, when left to itself. Hosius, ,
while supported by the grace of God, had en- i
dured severe persecutions under the heathen H
emperors. But now, in his old age, while '
trusting in his own strength, he was left to \
dishonour Christ. This should be a warning 1
to all Christian *nKt .to trust their own hearts ;
but look continually to Christ, in whom their '
strength lies. Yet, the Lord Jesus was with
him in his last hours, and he died in peace, j

Although the cruelty of the Arians tried ■

IN THE FOURTH CENTURY. 83

men's hearts, and multitudes were forced to
embrace the heresy, yet, the grace of, God
preserved a remnant, who faithfully maintained
the truth. Athanasius, who seemed to be tlie
great object of Satan's rage, was kept through
a long course of afflictions. The Arians were
now generally victorious; but there was no
principle but power to hold them together,
and they began to divide into parties. Mace-
donius was removed from the office of bishop
of Constantinople, and Eudoxias, bishop of
Antioch, appointed in his pierce. Macedonius
then formed a new party, who denied the di-
vinity of the Holy Ghost. This sect made
considerable progress in th^^hristian world,
H^ich was now very corrupt,

Meletius, of Sebasta, a man of great meek-
ness and piety, was chosen bishop of Antioch.
The Arians supposed him to belong to their
party. But the emperor ordered him to preach
before him, on the subject of the Trinity.
Meletius feared God, and preached the truth.
He rebuked the rashness of men, who tried
to comprehend the divine nature. He ex-
horted his hearers to maintain the simplicity

84 STORIES OF THE CHURCH *i

of llie faith. Constantius could not endure j
sound doctrine. He therefore banished him, ::
and appointed Euzoius, the old friend of Arius, '
in his place. The friends of Meletius there-
fore separated from the Arians, and worship- ^
ped by themselves. In the year 361, Con- '
stantius died. A litde before he died, he was \
baptized by Euzoius. The practice of delay- J
ing baptism till just before death, had now
become frequent in the church. The reason i
was, that, in the corruptions of Christian doc-
trme which now prevailed in the church, j
baptism was put in the place of conversion. ^
People thought that all their sins were par- <.
doned when th^ were baptized; so they ]
would not receive that ordinance till just b^^ •
fore they died ! How easy it is for men to be •
persuaded to trust in any thing but the blood ^
of Christ for the pardon of their sins. ,

From what we have related of Arianism,
we learn two important principles. 1. Error '
in doctrine leads to bad conduct. The Arians j
rejected one of the great truths which form '
the foundation of the Christian religion. There i
is no evidence that they had any correct ideas i

IN THE FOURTH CENTURY. 85

of the doctrine of justification by faith in
Christ, or of real conversion. They made a
great show of public worship. Their churches
were decorated in the most costly manner, with
curtains and carpets of gold tissue, adorned
with precious stones; and furnished with
golden vessels. But they had not the soul of
religion. They knew nothing of that holiness
of heart, and spirituality of mind and feeling,
which are the fruits of true conversion. Such
were the fruits of sentiments so dishonouring
to Christ. And the persecuting spirit which
the Arians manifested, may easily be accounted
^r. Formal professors of religion, who knew
hing of the power of vital godliness upon
the heart, always persecute those who main-
tain a spiritual and holy life. Although true
piety was very low among those who held
the truth, yet what there was, they haled.

2. In this account, the evil consequences of
the union of clmrch and state are most stri-
kingly exemplified. When this union first
took place, it was the true faith that was
established by law. Here we see how soon
the rulers departed from that faith, and perse-
H 2

86 STORIES OF THE CHURCH

cuted the true followers of Christ. This has
been the case, in almost every instance, where
religion has been established by law.

Questions. — How was the empire divided
after the death of Constantine the Great?
What did young Constantine do, when he
first began to reign? What liappened in the
year 340? When the church of Constanti-
nople chose Paul, as their bishop, what did
Constantius do? What was the character of
Eusebius, of Nicomedia? What was done by
the Arian council, at Antioch? What did Gre-
gory and the governor of Egypt do at Alexan-
dria? What did Athanasius do? What hap-
pened after the death of Eusebius, bishop of
Constantinople ? What did Julius do at Rome ?
What was the character of Constans? What
did the two emperors do, in the year 347 ?
What did the Arians do ? What did the rest
of the council do? What happened at Alexan-
dria, in the year 349 ? What did Constantius
do, after Constans died? What happened at
Milan, in the year 355? How were Liberius
of Rome, and Hosius of Corduba, treated ?
What was now dpne at Alexandria? How did

IN THE FOURTH CENTURY. 87

the heathen feel, when they saw this? Who
was appointed bishop of Alexandria, by the
Arians? How did he treat true Christians?
Where did Athanasius go ? What did Mace-
donius do at Constantinople? How did Con-
stantius treat Hosius, at this time? How did
Constantius treat Meletius? What idea now
prevailed respecting baptism ? What important
principles do we learn from the facts related
in this chapter?

CHAPTER VI.

Spread of the Gospel from the beginning of
the fourth century, to the death of Con-
stantius— Decline of Idolatry »

Tjiere are a few interesting particulars re-
specting the progress of the gospel from the
beginning of the century to the death of Con-
stantius, which I shall relate in this place.

A philosopher of Tyre travelled into Abys-

88 STORIES OF THE CHURCH

sinia, to gratify his curiosity, and to gain in-
formation respecting the country. Among
those who went with him were two boys,
whose names were Frumentius and iEdesius.
But almost as soon as they had landed, the
natives murdered the whole company except
the two boys. These were given to the king.
They found favour with him, and were pro-
moted in his court. When the king died, the
queen employed them to manage the affairs of
the government, and to educate the young
king. Frumentius was made the first officer
of the government. He asked some Roman
merchants, who traded there, whether they
fcnmd any Christians in the country. By
their means, he discovered some, built them
a church, and encouraged them to meet for
public worship. Some natives were also in-
structed in the doctrines of the gospel, and
converted. When the king grew up, and took
the government into his own hands, they de-
sired to return to their own country. The
king and queen were both unwilling to let
them go. However, they consented, and
Frumentius and if^desius left the country.
iEdesius returned to his relations in Tyre.

IN THE FOURTH CENTURY. 89

But Friimentius went to Alexandria, and in-
formed Athanasius of what had happened to
him. He told the bishop, also, that a door
was open for introducing the gospel into
Abyssinia, and requested that missionaries
might be sent there. Athanasius told Fru-
mentius that no person was as fit for the office
as himself. He therefore ordained him first
bishop of Abyssinia. Frumentius returned,
preached the gospel with much success, and
built many churches. Though we have little
information respecting it, yet, it is probable
that many of the natives were truly con-
verted to God. It is certain, however, that
the Christian religion was established by law,
as the religion of the country. Abyssinia is
situated on the south-western shore of the
Red Sea, in Africa. It is surrounded by moun-
tains and a desert country, so that it is aln^ost
impossible for an armed force to get into it.
The situation of the country has preserved
the form of Christianity among them to the
present day. Constantius tried to put down
Frumentius, ^nd have an Arian bishop ap-
pointed in his place ; but his power could not
reach him. The Roman Catholics could not

90 STORIES OF THE CHUECH '

get their corrupt religion established there; I

and the Mahommedans, who established their ^
religion in all the countries around, by force

of arms, could not get into Abyssinia. Some j

travellers and missionaries, who have lately "

visited that country, state that a corrupt Chris- -
tianity still prevails there, although the people
are sunk in the deepest ignorance and vice.

It is not known at what time the gospel was

first preached in Britain. But Christianity '

prevailed there in the time of Constantius, in |

much of its original purity. At the council i

of Arminium, held on account of Arianisra, :

Constantius gave orders to pay the expenses ■

of the bishops out of the public treasury. But j

the bishops of Gauland Britain thought it in- |

consistent wdth the character of ministers of ;

the gospel to receive support from the govern- ;

meMt. All, except three of them, bore their !
own expenses. These were too poor to main-
tain themselves. The rest offered to supply
them ; but they thought it better to accept the

emperor's offer than to burden their brethren, i
From this circumstance, it is probable that

the ambitious and worldly spirit, which now '

corrupted the clergy of almost all the Chris- ■

IN THE FOURTH CENTURY. 91

tian world, had not yet reached Britain and
France.

In Armenia, the gospel had been preached
long before this period ; but the people were
not generally converted. In the commence-
ment of the fourth century, Gregory, called
the enlightencr, was appointed bishop of Ar-
menia, and preached the gospel there. By his
means, the king and all his nobles embraced
Christianity. Armenia is situated on the south-
east coast of the Black Sea. A corrupt Chris-
tianity still prevails there, distinct from the
Roman Catholic and Greek churches. The
Armenians, who traded in Persia, carried the
gospel there, and many embraced it. But
they suffered a dreadful persecution, in the
time of Constantine, under Sapor, their king.
The idolatrous priests, who worshipped the
sun, joined with the Jews, in this persecution.
Thousands of Christians suffered there for the
name of Christ, rather than w^orship any other
than the true God.

The gospel triumphed wonderfully, during
the first two centuries, over the idolatry of
the heathen, and against the arm of the civil
government. This is a strong evidence of the

92 STORIES OF THE CIirRCH

truth of the Christian religion. It is impossi-
ble to account for it upon any other supposi-
tion, than that the gospel is accompanied by
a divine power. Yet, we have seen that, in
all those countries where Christianity was
supported by law, it soon became corrupt,
and very little of the vital power of godliness
was manifested.

Towards the end of the second century,
idolatry began sensibly to decline throughout
the Roman empire. At that time Satan saw
that his kingdom was falling, and he devised
a plan for uniting it with the kingdom of
Christ. The new sect of philosophers, called
" Eclectics,"* which arose in Alexandria,
undertook to unite the I*agan philosophy with
Christianity. A great many Christian minis-
ters followed their example, and deep-rooted
corruptions of Christian doctrine began to grow
in the church.

When Constantino became emperor, one of
his first acts was to give Christianity the same
favour with the laws, which was enjoyed by
Paganism. After this, he gradually preferred

* See Stories of the Second and Third Centuries.

IN THE FOURTH CENTURY. 93

the interests of the church to that of idolatry.
He abolished the punishment of crucifixion ;
he forbade many superstitious practices among
the Pagans ; he established, by law, the Chris-
tian Sabbath. He declared publicly that he
would not force men to become Christians.
But the Pagans were very obstinate in pre-
serving their superstitions. The emperor,
therefore, exposed the mysteries of their reli-
gion, which had always before been kept
secret. He melted the golden images that
the heathen worshipped, and had the brass
ones drawn by ropes through the city of Con-
stantinople. This he did to show the people
that their gods, who had no power to defend
themselves, could not save their worshippers.
He also destroyed some of the temples, where
great wickedness had been practised.

In Egypt, the instrument by which the
idolatrous priests measured the Nile, was kept
in the temple of Serapis. That country is
watered by the river Nile, which overflows
its banks at certain seasons of the year. This
instrument, which was called a cubit, Con-
stantine ordered to be taken from the temple,
and kept in the church at Alexandria. The
I

94 STORIES OF THE CHURCH

Pagans were very angry at this, and said that
the Nile would not overflow its banks any
more. But the next year, the river overflowed
the country much more than it commonly did.
So the people lost their confidence in their
idols. The sons of Constantine followed his
example, in abolishing Pagan superstitions.
Yet there were a great many Pagans ; and
they rejoiced very much when they saw the
scandal brought upon the church by the Arians.
But Paganism was yet sufl'ered. to make jone
more desperate struggle for existence. And
the Lord made use of the terrible wrath of
Satan, on tliis occasion, once more to chastise
his backsliding people, and give them another
opportunity of returning to him, before he took
from them his Holy Spirit.

Questions. — Can you give an account of
the first introduction of the gospel into Abys-
sinia? What is said of Christianity in Arme-
nia, in the fourth century ? When did idola-
try, in the Roman empire, begin to decline ?
What measures did Constantine the Great take
for the destruction of idolatry ?

IN THE FOURTH CENTURY. 95

CHAPTER VII.

Julian, the Apostate.

On the death of Constantius, Julian was
made emperor. He was one of the two sons
of Julius, Constantine's brother, who were
saved and brought up among the clergy, as
already mentioned. He is called the Apos-
tate, because he was once a professor of reli-
gion, and afterwards went back to the worship
of idols. Constantius, from a mean spirit of
jealousy, very common among kings and em-
perors, had put to death the relations of Julian.
This undoubtedly prejudiced his mind against
Christianity. When he was a young man, he
was made a public reader in the church of
Nicomedia. He pretended to be a very zea-
lous Christian. If he had made the Bible his
study, he would have learned that the cruelty
of Constantine was owing to the depravity of
the human heart, instead of the doctrines of
Christianity, of which he was a most unwor-

96 STORIES OF THE CHURCH ^

thy professor. But tlie heathen philosophers i
took advantage of the injuries Julian had re- \
ceived from the Constantine family, to instill ;
into his mind a hatred of Christianity. While ;
very young, he made up his mind in favour of '
Paganism. But he did not come out openly, i
He pursued a continued course of hypocrisy ;
and deception during the life of Constantius. ■
He would pray in the church in the day time, '
and rise at midnight to worship the heathen ■
gods. He was a man of uncommon abilities; j
and he exerted them with dexterity against the I
Christian religion.

Julian began to reign in the year 361. He ,
immediately ordered the opening, repairing,
and rebuilding of the idol temples. He fined '
those who had made use of the materials of ;
the temples which had been destroyed. The i
money collected in this way was employed in ■
building new ones. The idolatrous worship I
of the heathen was restored. The emperor's ,
own palace had its temples and altars. The !
first thing he did in the morning was to sacri- .
fice to his gods. He encouraged the profes- j
sion of heathenispn, and Christians were every ■

IS THE FOURTH CENTURY. 97

where insulted. He repealed the laws made
against idolatry by former emperors, and re-
stored its ancient honours and privileges.

Julian undertook to reform Paganism, by
introducing into it many of the Christian prin-
ciples which he had learned in his youth.
He exhorted the magistrates to correct the
vices of men, and relieve their miseries. He
told them that the gods would reward men for
the good they do their fellow-creatures ; and
that it was their duty to do good to all, even
to their worst enemies. He said the priests
should live so as to be a pattern of good works
to others ; and that those whose lives were
dissolute and wicked should be turned out of
office. He directed them not to read idle
books, nor go to the theatre ; but to give them-
selves to serious study. He told them to learn
sacred hymns, and pray two or three times
every day. He directed the magistrates to
ordain the most pious and virtuous persons,
in every city, as priests. He told them that
the Christians, whom he called impious Gali-
leans, had strengthened their party by their
singular benevolence ; but that Paganism had
suffered by the vices of its professors. In
i2

98 STORIES OF THE CHURCH

imitation of Christians, also, he established
schools for the education of youth ; public
preaching and prayers ; monasteries for de-
vout persons ; hospitals for the sick ; and
almshouses for the poor. These things he
particularly recommended, in a letter to the
chief priest of Galatia. He told them that it
was the kindness of Christians to strangers,
their care in burying the dead, and their gra-
vity of manners, that advanced their religion.
" The Galileans," he says, " relieve both their
ow^n poor and ours." Here we have an addi-
tional testimony to the superiority of the man-
ners and conduct of Christians, from their most
determined enemy.

The emperor had the wisdom not to punish
Christians, as such. But the arts he used
against them were much more destructive
than open force. One of his principal wea-
pons was ridicule, which is very powerful in
its influence upon the minds of the multitude.

He required Qiristians, who held public
offices, to sacrifice to heathen gods, or give up
their places. Those who had been engaged
under the former emperors, in destroying the
monuments of idolatry, were put to death on

IN THE FOURTH CENTURY. 99

the most frivolous ficcusations. He took away
the property of wealthy Christians, because
some of them had, under the other emperors,
received portions from the money belonging
to the heathen temples. He took away the
property of the Arian church at Edessa, and
told them thai, according to their own religion,
being made poor here, they might be .rich
hereafter. He encouraged heretics and sec-
tarians, and artfully disturbed the Christian
world with contention and strife. Although
he did not openly persecute, yet he allowed
others to do it ; and many sutTered martyr-
dom, by false accusations, during his reign.
He boasted of his mildness, and compared
himself with Galerius, and other persecutors.
At the same time he was making use of all his
abilities to contrive how to vex Christians,
and overturn their religion. He took away
the incomes of the ministers, and forced upon
them civil offices and burdens, to prevent them
from attending to their pastoral duties. By
this means he thought to deprive the people
of instruction. x\t Antioch and Cyzicus, he
took the properly of the church, obliged the
ministers to flee, and shut up the churches,

i*i n f^ f\ A o A

100 STORIES OF THE CHURCH

As the Jews were determined enemies of
Christianity, he encouraged and supported
them. While he professed to be a Christian,
he learned from the Scriptures the prophecy
of Christ respecting the destruction of the
temple and the holy city. He therefore sent
for the chief men among them, and encouraged
them to rebuild the temple, and restore their
worship. He offered 1o pay the expenses of
the building out of the treasury of the Roman
empire. He thought if he could build again
the temple and city, he would prove these
words of' the Saviour to be false. But the
Lord would not suffer his word to be contra-
dicted by the artifices of this apostate. While
the workmen were employed in removing the
rubbish from the spot where the old temple
stood, balls of fire came up out of the ground,
destroyed tlieir works, killed many of their
workmen, and scorched and drove away the
rest. Dreadful earthquakes also fdled them
with terror. After repeated attempts, they
were obliged to abandon the work.

He discouraged learning among Christians,
lind hired philosophers to write against Chris-
tianity. The Roman emperors used to set up

IN THE FOURTH CENTURY. 101

images of themselves in the cities, and made
the people bow to them as they passed. In
order to ensnare Christians, Julian placed
images of the heathen gods near his own
images, so that, when they bowed to his sta-
tues, they might seem to worship idols. If
they refused to bow at all, he punished them
for treason.

When the emperor paid his soldiers, he had
an altar built by his side, with burning coals
upon it, and incense on a table. Before he
gave them their money, he made them throw
some incense into the fire. But very few of the
Christian soldiers understood what it meant.
Some of those who did, pretended to be sick.
Others, through fear or love of money, com-
plied. But most of them were deceived, and
threw the incense into the fire, without know-
ing that they were worshipping idols. Some
of these, when they went to their meals, asked
a blessing, as they had been used to do. One
of their heathen companions, with surprise,
asked them what they meant by calling on
Christ, after they had renounced him. They
were astonished, and asked him what he meant.
He told them that they had thrown incense

102 STORIES OF THE CHURCH

into the fire. When they heard this, they rose
up hastily, and ran before the emperor, cry-
ing out, " We declare, before all the world,
that we are Christians. We declare it before
God, to whom we live, and for whom we are
ready to die. We have not betrayed thee,
Jesus, our Saviour. If our hands have oflfend-
ed, our hearts consented not. The emperor
has deceived us ; we renounce the impiety,
and our blood shall answer for it." They
then threw the money at Julian's feet, and
told him to sacrifice them to Jesus Christ,
and give his gold to those who would receive
it. In his rage, he ordered them to be put to
death ; but, afterwards recollecting that it was
contrary to his policy to punish Christians
with death, he banished them to distant parts
of the empire, and would not let them live in
cities.

As it was Julian's policy to encourage divi-
sions in the church, he allowed the bishops
who had been banished to return. This proved
favourable to the interests of truth and piety,
for most of them had been banished on account
of their opposition to Arianism. Meletius, of
Antioch; Lucifer, of Cagliari ; and Eusebius,

IN THE FOURTH CENTURY. 103

of Vercellae, returned to their churches. ^But
Alhanasius did not venture from his conceal-
ment, because he feared the power of George,
the Arian bishop of Alexandria.

The emperor would not allow Christians to
teach classical learning, unless they would
first sacrifice to idols. In consequence of this,
most of the public teachers, who professed
Christianity, quit their employment. The ob-
ject of this, and the oppression he exercised
towards the clergy, was to keep Christians in
ignorance. But the conduct of these teachers
shows that there was still much real piety in
the church. Prasresius, of Athens, had been
the teacher of Julian. On this account he
excepted him from this law. But he refused
to enjoy privileges which were denied to his
brethren, and left his school.

Ca3sarius, the brother of Gregory Nazianzen,
had been a physician at the emperor's court,
under Constantius. He still continued to prac-
tise there, under Julian. His brother Gregory
wrote to him that he and his father, the bishop
of Nazianzum, in Cappadocia, were very much
grieved that he should remain at the court of
an infidel, seeking worldly greatness. He told

104 STORIES OF THE CHURCH

him that they were obliged to conceal the cir-
cumstance from his mother, who was a very
pious woman, lest her grief should be more
than her nature could endure. This letter had
the desired eflect. Julian tried all his artifices
to persuade him to remain; but he said, " I
am a Christian, and must continue so." He
left the court, and went home to his pious
father.

A number of persons, in different places,
suffered rather on account of their imprudent
zeal, than because they were Christians. They
went into the temples, and overturned the idols.
In this manner, they provoked the ofhcers to
punish them with death. Christians cannot
be too cautious, in their conduct towards op-
posers. The apostle Paul says, Being re-
viled, we bless; being persecuted, we suffer
it; being defamed, we entreat. Resentment,
or retaliation for injuries, is contrary to the
spirit of the gospel. The Lord Jesus says,
If any man smite thee on one clicek, turn
to him the other also. He also tells us to
return good for evil. The apostle Paul says
again. Let your moderation be known to all
men; and follow pea e with all men. A

IN THE FOURTH CENTURY. 105

great many professors of religion think they
are persecuted, when they only suffer the con-
sequences of their imprudence. When we
know our duty, we should do it boldly, with-
out asking who may be offended by it. But
we ought always to avoid giving unnecessary
offence, by indulging an imprudent zeal.

At Ancyra, the capital»of Galalia, a minister
named Basil, had opposed Arianism with great
zeal, under Constantius. He now went through
the city, exhorting the people publicly not to
worship idols. Seeing the heathen employed
in idolatrous worship, he sighed, and prayed
that no Christian might be guilty of such
wickedness. The governor charged him with
sedition, and sent him to prison. When Ju-
lian came to the city, he sent for Basil. The
minister reproached the emperor for his apos-
tacy, and was tortured to death.

Almost all the people in Neocaesarea, in
Cappadocia, were Christians.* They had de-
stroyed the temple of Fortune, and brought
upon them in consequence, the hatred of Ju-

♦ See Stories of the Second and Third Centuries.
Published by the American S. S. Union.
K

106 STORIES OF THE CHURCH

lian. He therefore oppressed them with heavy .

taxes. Julian came to Antioch, at the yearly !

feast of Apollo. On this occasion, he ex- |

pected to see the magnificence of that wealthy '

city displayed before him, as the high priest ■,

of Apollo. He asked the priest what sacrifice '.

was to be offered at the festival. The priest I

told him that he had brought a goose from !

home, but the city had prepared nothing. He _

was mortified at this, and said to the senate, \

*' You all of you suffer every thing to be car- ,
ried out of your houses and given to the Gali-
leans. They support the poor with your
wealth, and give credit to their impiety."

But he could not persuade them to do any |

thing for the poor heathen god, whose temple !

was deserted. Here we have another testi- I
mony to the charity that prevailed among

Christians. It is evident, also, from this cir- i
cumstance, that Christianity prevailed very

generally among the people at Antioch. I

Mark, the bishop of Arethusa, in Spain, '

was a man of great piety and virtue. In the \

beginning of the reign of Constantius, when ;
all Julian's family were in danger, this bishop

saved his life. Yet this apostate and ungrate- ,

IN THE FOURTH CENTURY. 107

fill man ordered him to rebuild an idol temple
which he had destroyed in the time of Con-
stantius. He refused, because he could not
do it, without disobeying God. He was there-
foie tortured, in a dreadful manner. He bore
his sufferings with astonishing patience. The
officer who tortured him was affected by his
conduct, and said to the emperor, " Is it not a
shame that the Christians should be so much
superior to us?" After this, a number of his
persecutors attended to his instructions.

The Lord at length brought upon George,
the Arian bishop of Alexandria, a just punish-
ment for his cruelties towards Christians. In
the year 362, he was murdered by the Pagans.
Athanasius had spent seven years, partly in
the desert, and partly in the house of a pious
woman in Alexandria. He now ventured to
return openly to that city. The general voice
of the people decided for Athanasius; his
church was restored to him, and the Arians
were obliged to hold their meetings in private
houses. He entered upon his labours again ;
treated his enemies with mildness ; relieved
the distresses of all ; and preached the truth
boldly. He held a council at Alexandria,

108 STORIES OF THE CHURCH

composed of those who had suffered from the
Arian persecution. At this council, those who
had been deceived or forced into the adoption
of the Arian creed, owned with tears that they
had been imposed upon, and were received
into the church. But Athanasius was not long
allowed to enjoy his liberty. The heathen
sent word to the emperor that he corrupted
the city, and all Egypt; and that, if he con-
tinued there long, not a Pagan would be left.
Julian wrote in answer that he allowed the
Christian ministers who had been banished,
to return to their country, but not to their
churches; and ordered Athanasius immedi-
ately to leave the city. The Christians wrote
to the emperor, begging him to let the bishop
remain. In his answer, he treats them with
great contempt. At the same time he wrote
to the governor of Egypt, that if Athanasius
was not banished within a certain time, he
would fine the officers one hundred pounds of
gold. It is evident, from these severe mea-
sures, that the emperor dreaded the influence
of the piety and talents of Athana.sius. He
saw that his labours were continually under-
raining the declining cause of Paganism.

IN THE FOURTH CENTURY. 109

" We must retire a little, friends," said the
bishop ; " it is a cloud that will soon be over."
He went on board a ship, and sailed on the
river Nile, to the obscure parts of Egypt. But
his persecutors followed him. As his enemies
came near, he directed his companions to re-
turn to Alexandria, and meet them. When
the persecutors met them, and inquired for
Athanasius, they answered, " he is near;
make haste, and you will soon overtake him."
They went forward with full speed. The
bishop had concealed himself near the road ;
and when they had passed by, he returned to
Alexandria. Here he concealed himself till
the end of the persecution.

At Antioch, the psalms which the Chris-
tians sung-, in their worship, very much of-
fended the emperor. Among others, this cho-
rus greatly enraged him : — " Confounded be
all they that worship graven images." He
ordered an officer to punish them.

But God did not suffer this wily enemy
long to vex the church. He engaged in a
war with the king of Persia, in which he was
killed. While the blood was streaming from
his wound, he filled his hand with it, and
k2

110 STORIES OF THE CHURCH i

threw it into the air, saying, "O, Galilean, ,

[alluding to Christ] thou hast conquered." i

Young people may learn a useful lesson

from the history of Julian. He suffered his "]

mind to become prejudiced against Chris- j

tianity, by the conduct of some hypocritical .

professors. In this state of mind, he permitted j

his principles to be poisoned by the insinuating i

arts of infidel philosophers. There are many j

persons in the church who are not Christians. ,

We cannot, therefore, judge of the principles \

and effects of the gospel by the conduct of j

those who call themselves Christians. Young |

persons, then, who are surrounded by worldly- j

minded professors, should not listen to the I

scoffs and sneers of infidels, but examine the 'j

subject for themselves. If they will look into ;

the Bible, they will find that all the evil con- ■

duct of church members, which troubles them I

so much, is there pointedly condemned. We 1

are also taught, in the Holy Scriptures, to ex- i
pect false professors to creep into the church;

so that, the very circumstance which creates I
doubts in the minds of many inquirers, is an
evidence of the truth of the scriptures. Young
inquirers should first give their hearts to the

IN THE FOURTH CENTURY. Ill

Lord Jesus, and then they will knoiv that the
Bible is true.

Questions. — Wliy was Julian called the
x^postatel What prejudiced his mind against
Christianity ? Who took advantage of this, to
set his mind against the gospel? What course
did he pursue in persecuting Christians ? What
did he encourage the Jews to do? What pre-
vented them from building the temple? How
did he treat the Christian soldiers? What did
he do, to encourage divisions in the church ?
What eiTect had this? How did he treat Chris-
tian school teachers ? What can you relate of
Basil? What is said of Neocaesarea? What
circumstance happened at Antioch, at the
yearly feast of Apollo? What is said of Mark?
What punishment did the Lord bring upon
George, the tyrannical bishop of Alexandria?
What happened in that city, after his death?
What can you relate of the death of Julian?
What lesson should young persons learn from
the history of Julian ?

112 STORIES OF THE CHURCH

CHAPTER VIII.

History of the Church under Jovian.

The death of Julian completely disappoint-
ed the hopes of Paganism. As soon as the
news was circulated, the temples were shut,
and the priests ran away. Jovian, the next
emperor, returned with his army to Antioch,
and immediately set himself about regulating
the affairs of religion. ' The church was now
torn by divisions, and split up into many con-
tending parties. Under this state of things,
Jovian declared the Christian religion to be
the established religion of the government.
But he tolerated all others. He made a law,
by which the Pagans were allowed to open
their temples, and establish their own worship.
At the same time he forbade many of their im-
pious rites and ceremonies. He restored the
Christians to their churches, and called back
those who had been banished.

As soon as Athanasius heard of the death of
Julian, he appeared suddenly at Alexandria.

IN THE FOURTH CENTURY. 113

His people were filled with surprise and great
joy. He had been concealed in the city, from
the time that he was persecuted by Julian.
Jovian immediately wrote him a letter, heartily
approving his conduct in the late persecutions,
and confirming him in his office. The em-
peror also wrote again, to ask the bishops' ad-
vice respecting Arianism. Athanasius called
together some bishops, who joined with him
in recommending to the emperor the Nicene
faith. Upon the invitation of the emperor,
Athaiiasius visited him at Antioch. Many of
the Arian bishops, and the leaders of several
other sects, came to the emperor at the same
time, each asking favour for his own party.
*' I hate disputes," said the emperor. "I
love and honour men of peace and promo-
ters of union." The Arians were confound-
ed. Seeing their hopes of favour from the
emperor at an end, they signed the Nicene
creed, and joined the church at Antioch, under
Meletius, the orthodox bishop. We see by
this, as well as by their conduct under Con-
stantine, how little sincerity there was among
the Arians. Jovian had told them that he
would not persecute them ; yet, when they

114 STORIES OF THE CHURCH

found they could not enjoy worldly grandeur,
by the favour of the emperor, they gave up the
point, and returned to the general church.
Yet, it was only to remain there undisturbed,
till they could find another opportunity to step
into power.

The Arians of Alexandria tried to get Lu-
cius, a man entirely destitute of piety, appoint-
ed bishop of that city. For this purpose, they
went before the emperor, with Lucius at their
head. The friends of Athanasius also sent
some persons to oppose them. The Arians
begged him to set over them any other man
than Athanasius. "I have made inquiries,"
said Jovian ; " he teaches sound doctrine."
" It is true," answered the Arians, "he speaks
well, but means ill." The emperor replied,
" I need no other testimony. If he means ill,
\te must give account of that to God. We men
hear words ; God alone knows the heart."
He sent Athanasius to Alexandria, where he
lived ten years, and directed the afiairs of the
church.

In this manner, Jovian exhibits a frankness
of manner and firmness of purpose, which do
great honour to his character. The malignity

IN THE FOURTH CENTURY. 115

of the Arians is also here strikingly manifest.
They exhibit the spirit of religious party strife
in its worst shape. My young readers should
take warning from this, against indulging a
contentious disposition, in matters of religion.
Rehgious party feeling grieves away the Holy
Spirit, who cannot dwell in the midst of strife.
When people give themselves up to it, they
almost always neglect the practice of vital
piety, and often run into extravagant errors.
But Jovian died suddenly, after a reign of
seven months ; so that the church was again
thrown into a state of confusion.

Questions. — What was the character of
Jovian ? When he was made emperor, what
did he first do ? What effect had the death
of Julian upon Paganism ? W^hat did Jovian
do, after he had made peace with the king of
Persia ? What was then the state of the
church ? What course did Jovian pursue
towards these contending parties ? What is
said of Athanasius ? What did the Arians of
Antioch do ? How did the emperor treat the
Arians of Alexandria, when they came to an-
swer Athanasius ?

116 STORIES OF THE CHURCH

CHAPTER IX.

The Church wider Valens — Death of Atha-
nasius — Arian persecution at Jilexandria
— Eusebius of Samosata.

After Jovian's death, Valentinian was made
emperor. But he gave the eastern part of the
empire to his brother Valens. Valentinian
was sound in his belief, and followed the ex-
ample of Jovian, in regulating the affairs of
the church. But Valens was a man of weak
understanding, and easily led astray. And he
appears to have been as wicked as he was
weak. He supported the Arians, and perse-
cuted all others ; ordering all those who be-
lieved the Nicene creed to be driven out of
Constantinople. In the beginning of the year
367, the Arians persuaded Valens to turn out
of their churches all the bishops that had been
banished under Constantius. These bishops
had most of them returned, during the reign
of Julian and Jovian. The people of Alexan-
dria were strongly attached to Athanasius.

IN THE FOURTH CENTURY. 117

On this account Tatian, the governor of Alex-
andria, was afraid at first to obey the order of
the emperor. At length, however, he broke
into the church, where Athanasius lodged, in
the night, and tried to find him. But Atha-
nasius had left the church before, and con-
cealed himself in his father's tomb. He re-
mained there four months. Valens, however,
was afraid of a tumult among the people* He
therefore allowed the bishop to return to his
church. The emperor now received baptism
from Eudoxius, the Arian bishop of Constan-
tinople. This man made Valens swear that
he would always support the Arian creed.

About this time, a council was held at La-
odicea. The principal object of this assembly
appears to have been to correct some abuses,
M'hich, in the general declension, had crept
into the church. Among other things, they
forbade clergymen to lend money upon usury,
to visit taverns, or to assist at the public shows.
They also condemned the idolatrous custom
of praying to angels, so much practised now
among the Roman Catholics. This shows
that superstition and idolatry were already
preparing the way for the dark ages of Popery.
L

118 STORIES OF THE CHURCH

At Aiitioch, Arianism triumphed, both in
numbers and power. Yet there were a con-
siderable number who remained firm in the
truth. In the year 370, Eudoxius, bishop of
Constantinople, died. The Arians chose De-
mophilus in his place, and the orthodox chose
Evagrius. Valens, in a great rage, banished
Evagrius, and the bishop who ordained him.
Eighty ministers were then sent to the em-
peror to complain of this conduct. The tyrant
was enraged at their boldness ; yet he was
afraid to punish them openly. He therefore
gave orders to one of his officers to murder
them secretly. The officer pretended that he
was going to send them into banishment.
They cheerfully submitted to the order. The
officer put them on board a ship, and ordered
the sailors to set it on fire as soon as they
were out of sight of land. They did so, and
escaped in a boat. The ship was driven by
a strong wind into the harbour of Dacidizus,
on the coast of Bilhynia, where all the minis-
ters were burnt up in it. It was not intended
that the murder should be known ; but God
suffered not tlie mean spirited Valens to con-
ceal this malignant and inhuman transaction.

IN THE FOURTH CENTURY. 1 19

About this time, a council of forty-six bishops
was held by the friends of the truth. They
mourned over the wretched state of the church.
Infidels laughed at the miseries brought upon
the church of Christ by those who professed
to be his followers. The faith of weak Chris-
tians was shaken. The churches had now be-
come nurseries of false doctrine and impiety.
True Christians forsook them, and went into
the deserts. There they lifted up their hands
to God with sighs and tears. Meletius, who
was at the head of this council, was banished.
His people still continued to meet, at the foot
of a mountain, near Antioch.

Some of the ministers were banished to
Antinous, in Thebais, in Egypt. Most of the
inhabitants of this place were heathen, and
they preached the gospel to them. So, the
persecution in this case, was the means of
spreading the gospel.

Athanasius died in the year 373. He had
been bishop of Alexandria forty-six years.
During most of this time he was employed in
opposing the Arian heresy. He was con-
stantly persecuted. He was several times
banished, and endured a great variety of suf-

120 STORIES OF THE CHURCH

fer'mg. His conduct every where appears con-
sistent and uprifflit. The only fault we find
with him is, that he seems to have ^iven up
his mind so much to controversy, as to have
neglected in some measure the cultivation of
piety ; and he manifested too much bitterness
towards his adversaries. Yet he appears to
have been raised up by Providence, to defend
the doctrine of the Trinity.

AVhen Athanasius died, he recommended to
the church to choose Peter in his place. He
was elected, by the united voice of the church.
But Euzoius, the Arian bishop of Antioch,
persuaded the emperor to interfere. He caused
Peter to be imprisoned, and appointed Lucius,
whom Jovian had rejected with such contempt,
to fill the place of Athanasius.

Magnus, the Pagan officer, who came so
near being punished by Jovian, now joined
with the Arians in persecuting the true follow-
ers of Christ. Magnus took nineteen ministers
and deacons, some of whom were very old.
He told them to agree to the sentiments of the
Arians. 'I'hey refused, and were whipped,
tortured, insulted, and banished into Heliopo-
lis and Phoenicia. Some of the faithful were

IN THE FOURTH CENTURY. 121

seen to weep over these things. Palladius,
the governor of Egypt, who was a Pagan, sent
them to prison. He afterwards whipped them,
and sent twenty-three of them, who were
monks, to work in the mines. Many other
acts of savage cruelty Avere committed by
the Arians against Christians. Euzoius, after
filling Alexandria with tears, returned to An-
tioch.

The Arians tried to persuade the monks of
Egypt to join their party. But they offered
their necks to the sword, rather than give up
the truth. A number of them were banished,
but were afterwards allowed to return. Peter
escaped from prison, and went to Europe.

Eusebius, bishop of Samosata, was turned
out of his office by the Arians, and banished.
He was a very zealous and godly man. He
went secretly, in the dress of a soldier, to a
great many places in the east, to strengthen
the churches and to ordain pastors. When
the person sent by the emperor came to in-
form liim of his banishment, he told him to
conceal himself, or he would be thrown into
the river, and his death laid to his charge.
He went away secretly, but his people fol-
l2

iTZ STORIES OF THE CHURCH

lowed him. His friends would have supplied
him liberally with money for his journey ; but
he would take but very little of them. He
prayed and instructed the people, and then
went away in peace. In the time of Constan-
tius, the decree of a council held at Antioch
was given to him to keep. The Arians per-
suaded the emperor to order him to give it up.
He told Constantius that what had been de-
livered by a synod could not be given up, ex-
cept by order of the same synod. The em-
peror then threatened to cut oil' his hand.
But he still refused to give up the decree.
Constantius was struck with admiration at his
fortitude, and let him go. Eunomius was ap-
pointed in liis place, by the Arians. He was
a man of a mild temper, and tried to gain
the favour of the people. But they were so
strongly attached to their old bishop, that they
would not go to hear the Arian preach. Eu-
nomius therefore left them. After the death
of Valens, Eusebius returned to liis church.
He afterwards went to the town of Dolicha,
to ordain an orthodox minister. While he was
iliere, an Arian woman threw a stone upon his
head, and killed him. Before he died, he made

IN THE FOURTH CENTURY. 123

his friends promise that they wouUl not bring
the woman to justice ; for he loved mercy
better.

The emperor Valens was killed in a battle
with the Goths, in the year 378, after having
reigned fourteen years. A little before his
death, he let the bishops who had been ba-
nished return to their churches. Lucius was
driven from Alexandria, and Peter returned to
his church.

Questions. — What was the character of
Valens? How did he treat the believers in
the Nicene faith ? What did he do to the
bishops who had been banished by Conslan-
tius ? What happened at Constantinople after
the death of Eudoxius ? Wliat was done to
the eighty ministers who were sent to com-
plain of these proceedings ? What happened
at Edessa? When did Athanasius die? How
long had he been bishop ? What was his cha-
racter ? What happened at Alexandria after
his death? What did Magnus, the Pagan, do?
What is related of Eusebius, of Samosata ?
When did Valens die? What did he do just
before his death ?

124 STORIES OF THE CHURCH

CHAPTER X.

History of the Church under Valentinian,

When Valentinian first began to reign, he
made a law that no person should be com-
pelled in matters of religion. But soon after,
he took away the revenues of tlie heathen
temples, and prohibited some of the wicked
practices connected with their idolatrous wor-
ship. In general, however, he was very in-
dulgent towards the Pagans.

At this time the church had become exceed-
ingly corrupt, in all the large cities. The
office of bishop, in those places, had become
an object of ambition. Since the establish-
ment of Christianity by law, these bishops
had become very rich. They lived in splen-
did style ; were richly dressed^ and rode in
chariots ; and their tables were spread with
dainties. This made the office a matter of
contention among worldly men ; and few men
of real piety were appointed. The histories
of the church at this period, which have been

IN THE FOURTH CENTURY. 125

preserved, relate principally to the affairs of
these large cities. This is the reason why
this history furnishes so little evidence of vital
godliness in the church. But there was, doubt-
less, much true piety in the small towns, and
in the country, which were beyond the reach
of this worldly influence. We have general
accounts, highly favourable to the characters
of many of the bishops of the provinces. They
were modest in their appearance, lived tem-
perately, and wore plain dress. It is to be
presumed that they were faithful in discharg-
ing their pastoral duties, and that true piety
still prevailed extensively among the common
people.

Ambrose was bom in France, in the year
333. His father was an oflicer in the em-
peror's army. He had a brother and a sister,
both older than himself. At Rome he made
himself master of all the learning Avhich the
city could afford. His lister, who was a pious
woman, taught him the doctrines of the Bible,
and he became pious. He early distinguished
himself as a lawyer. The commander of the
army of Italy noticed his abilities, and chose
him as one of his council. Ambrose was placed

126 STORIES OF THE CHURCH

at Milan, with authority to appoint j^overnors
to several provinces. When he gave any man
a commission, he would tell him to govern
more like a bishop than a judge. He held
this office five years, and was noted for his
prudence and justice.

Immediately after the death of Auxentius, the
Arian bishop of Milan, the bishops of the pro-
vince met together to choose another. The em-
peror told them to choose a man who could
teach by his life, as well as by his preaching,
and assured them that he would approve their
choice. They requested him to name the man.
But he refused, telling them that they ought to
understand better than he, the qualifications ne-
cessary to so important an office. The people
of the city were divided. The Arian party tried
hard to get a man who would promote their
views. The contention was so sharp that
there was great danger of a tumult. When
Ambrose heard these things, he ran to the
church, and exhorted the people to submit to
the laws and preserve peace. When he had
done speaking, an infant's voice was heard in
the crowd, "Ambrose is bishop." The whole
assembly immediately cried out, "Ambrose

IN THE FOURTH CENTURY. 127

shall be the man." All parties agreed imme-
diately, and he was elected by the united voice
of the assembly.

Ambrose was astonished, and positively re-
fused to accept the of!ice. But, finding that
the people were determined, he undertook to
go out of the city secretly in the night ; but
lie lost his way, and in the morning found
himself at the gate of the city. He was taken,
and kept by a guard, till the matter was laid
before the emperor. Yalentinian cheerfully
consented. But Ambrose again made his es-
cape, and concealed himself with a friend in
the country. The emperor published a threat-
ening edict ; and Ambrose returned again to
Milan, for he was afraid of exposing his friend
to the resentment of the emperor. Valentinian
then gave thanks to God, that he had chosen
the same man to take care of men's souls,
whom he had before appointed to manage their
worldly affairs. When he became bishop, the
emperor received his instructions and admoni-
tions with reverence. On one occasion, he heard
the bishop represent the faults of some persons
in office, with great plainness. He told him,
in answer, that he knew the honesty of his

128 STORIES OF THE CHURCH

character before his ordination ; and requested
him to follow tlio rules of the gospel, and cor-
rect the faults into which he himself was prone
to fall. This conduct was honourable to the
religious character of Valentinian. Persons
in authority generally dislike to be told of their
faults.

Ambrose was thirty-four years old when he
was chosen bishop. He immediately gave all
his money to the church and to the poor. He
also gave his lands to the church ; but reserv-
ed the yearly rent of them to support his sis-
ter. He also gave the charge of his family to
his brother. Being thus free from worldly
cares, he gave himself up wholly to the work
of the ministry. He first applied himself
diligently to the study of the Holy Scriptures.
He spent all the time which he could spare
from the duties of his office, in reading. He
preached every Sabbath. He opposed Arian-
ism ; and by his labours it was rooted out of
Italy.

There was a minister of great learning and
piety at Rome, whose name was Simplician.
Ambrose persuaded him to remove to Milan.
He then placed himself under his instruction,

IN THE FOURTH CENTURY. 129

and improved gready in Christian knowledge
and experience. He was sensible of his want
of knowledge, and was willing to learn from
those who were below him in office. Simpli-
cian was the means, in the hand of the Lord,
of awakening in Ambrose a higher tone of
pious feeling than was common with the
bishops of tliat age. Ambrose laboured with
great zeal, and restored purity of doctrine and
discipline in the church. In the year 375, the
emperor Valentinian died.

Questions. — What law did Valentinian
make when he first began to reign? What
did he do soon after? What was the state of
religion at this time in large cities? What, in
small towns, and in the country? What cir-
cumstances can you relate of the early life of
Ambrose? Can you tell how Ambrose came
to be chosen bishop of Milan? What did he
do, immediately afier this ? When did Valen-
tinian die?

M

130 STORIES OF THE CHURCH

CHAPTER XI.

The Church under Gratian, Valentinian II.
and Theodosius, till the death of Gratian —
The Friscillianists — Martin of Tours.

Gratian, Valenlinian's eldest son, reigned
in Gaul, Spain, and Britain ; and Valentinian,
Gratian's infant brother, was made emperor
of the rest of the western empire. Gratian
appears to have been sincerely pious, from his
early years. The good of the empire seems
to have been the first object of his desires.
He chose Theodosius, a man of great abilities,
to rule with him in the east, with no other
motive than to promote the best interests of
the empire. He also managed the affairs of
his infant brother in Italy with great affection
and tenderness. There, Gracchus, the gover-
nor, laboured hard to subdue idolatry.

Gratian was only sixteen years old, when
he began to reign. But his mind was earnestly
fixed on divine things, and he felt his igno-
rance, and his need of instruction. He there-

IN THE FOURTH CENTURY. 131

fore wrote to Ambrose, requesting him to
come to him, and teach him the doctrine of
salvation. He tells the bishop that he does
not desire to study for the sake of contention.
He wishes to experience in his own heart the
love of God, and the in-dwelling of the Holy
Spirit.

Although Ambrose was eminently pious,
yet he was not entirely free from the prevail-
ing superstitions of the age in which he lived.
The superstitious veneration of the monkish
life continued to increase. Nor was it con-
fined to one sex. Before monks were known
in the world, it was the practice of many pious
ladies to devote themselves to a single life. But
they lived privately, in their fathers' houses ;
and their vows were not so strict as to make
it criminal for them afterwards to marry. But,
as the monastic life began to be considered so
meritorious, these ladies devoted themselves
to it, under the most solemn promises; so
that, it was considered in the highest degree
criminal for them ever afterwards to marry.
They also formed themselves into religious
communities, as they were called, and lived
together in liouses built for the purpose. When

132 STORIES OF THE CHURCH

these communities were first formed, there was
doubtless much real piety in them ; though it ;
must have been mixed with a great deal of '
superstition. They afterwards became nurse-
ries of idolatry and impiety. Marcellinas, the
sister of Ambrose, was one of these women. ;
She was sincerely pious ; and was the means 1
of early leading her brother to the Saviour.
This led him to approve her manner of life. i
He, therefore, encouraged and promoted fe- j
male religious communities. He wrote books i
on the subject, and established rules for the
regulation of this kind of life. By this means, ^
he got the ill will of many parents, whose :
daughters embraced the monastic life. But
he taught the essential truths of the gospel, '
and promoted the Christian graces of faith ;
and love, which were now so much neglected \
in the church.

The barbarous Goths now overran the ;
country, and carried off many Christians. |
This afforded Ambrose an opportunity to '
exercise his liberality. He even sold the ves- '•
sels of the church, to redeem the captives.

At Sirmiura, in Illyricum, the Arian bishop ^
Photinus, had spread error very extensively

IN THE FOURTH CENTURY. 133

in the church. The office of bishop, in
that place, was vacant, in the year 379, and
Ambrose was sent for to attend the election of
a bishop. The empress Justina, the mother
of young Valentinian, lived at Sirmium. She
belonged to the Arian party, and tried to have
Ambrose turned out of the church. By her
inlluence, the mob was excited against him.
They insulted him in the church. But he
would not leave the house, but remained in
the pulpit.

At Antioch, Meletius was restored to his
church. Constantinople had been forty years
under Ari?n tyranny. True religion was little
known in that great city. Gregory Nazian-
zum was appointed bishop, for the purpose of
bringing tlie church back to the faith and
practice of the gospel. In the year 380, Theo-
dosius made a law against Arianism, and in
favour of the Nicene faith.

The emperor called a council in Constanii-
nople, to setde the distracted state of the
eastern church. Three hundred and fifty
bishops came to this .council. But it was
greatly inferior in piety and wisdom to that
M 2

134 STORIES OF THE CHURCH

of Nice. Their proceedings were confused
and disorderly.

Soon after tliis, Gregory, disgusted with
the corruptions of the church, left his office at
Constantinople. Theodosius once more at-
tempted to unite all parties, by a conference
at Constantinople. But this was impossible.
The Novatians were the only sect that united
cordially with the general church in senti-
ment. They were on friendly terms with tlie
church, and were tolerated by the emperor.
The rest were condemned.

In the year 383, Amphilochus, of Iconium,
with some o4^her bishops, went to court. Ar-
cadius, the emperor's son, about six years
old, was near his father. Amphilochus paid
the usual respects to the emperor, but took no
notice of his son. Theodosius told him to
salute his son. The bishop went near, and
stroking him, said, " Save you, my child."
The emperor was angry, and ordered him to
be driven from the court. Amphilochus then
spoke out with a loud voice, " Vou cannot
bear to have yuur son neglected ; be assured
that God. in like mnnner. is offender] with

IN THE FOURTH CENTURY. 135

those who honour not his Son as himself!"
The emperor was struck with the justness of
the remark, and immediately made a law, for-
bidding the heretics to meet for worship.
The bishop's remark was striking and just;
but the emperor's conduct was unjust and
oppressive.

In the same year, Maximus, the commander
of the army in Britain, rebelled against Gra-
tian. The emperor's troops left him, and he
fled towards Italy. At Lyons, Adragathius
invited him to a feast, and swore friendship to
him, upon the Bible. Gratian, sincere him-
self, trusted him with Christian confidence.
But his false hearted friend, murdered him in
his own house. This emperor possessed a
most amiable disposition. He was also a man
of learning, and well acquainted with the af-
fairs of religion and government. He was
chaste, temperate, benevolent, and conscien-
tious, in all his conduct. But, what adds a
living lustre to his character, he was sincerely
and ardently pious towards God. Yet, he
seems to have been ctestitute of a talent for
raanasrino- the affairs of government. The
Lord Jesus showed in hjm that his kingdom

130 STORIES OF THE CHURCH

was not of this workl. When he was dying,
he lamented the absence of his beloved Am-
l)rose; but he did not mourn over the loss of
his kingdom.

During the reign of Gratian, Priscillian ap-
peared in Spain. He was eloquent, and in-
genious ; but very contentious. He had great
powers of body and mind, and aifected much
modesty and gravity of manners. He em-
braced many strange and mystical notions.
Many weak minded and credulous persons,
who are always fond of something new and
strange, followed him. They were called
Priscillianists.

After the death of Gratian, the rebel Maxi-
mus, assumed the authority of emperor, and
entered, victoriously, into Treves. Idacius, an
aged presbyter, and Ithacius, bishop of Sossu-
ba, had, before this, tried to get the magistrates
to turn the Priscillianists out of the cities.
They now applied to Maximus, and Priscilli-
an came before him to defend himself and his
people. Martin, bishop of Tours, a man of emi-
nent piety, and true Christian spirit, blamed
the Ithacians for bringing the heretics before
the emperor as criminals. He entreated Maxi-

IN THE FOURTH CENTURY. 137

miis not to shed their blood. They had been
pronounced heretics by the bishops, and turned
out of the church. He said this was suflicicnt.
He represented to him, also, the impropriety
of the civil officers interfering with the allairs
of the church. These sentiments agree with
the spirit of the New Testament; and they
show that this holy man understood the princi-
ples of religious liberty. After much perse-
vering entreaty, Maximus promised that he
would not take the lives of the lieretics. But
two bishops, Magnus arid Rufus, afterwards
prevailed upon him to put to death Priscillian
and four of his principal leaders. The heresy,
however, was not subdued by this means.
Priscillian was honoured as a martyr; and
fifteen years after, the contention was still
maintained with great warmth. Although the
aotors in this affair had no claim to the cha-
racter of Christians, yet their conduct was
laid to the charge of Christianity. These con-
tending parties were equally destitute of true
piety, though one of them professed to receive
the truth. Men who feared God, and loved
moderation and charity, wept and prayed in
secret, and were despised by both parties.

138 STORIES OF THK CHURCH'

Ambrose was sent to M aximus, with a mes-
sage from the younger Valentinian. While at
the court of the usurper, he refused to hold
communion with the bishops who had been
concerned in the death of the heretics. Maxi-
mus was enraged, and ordered Ambrose to
leave his court. Here he also had the grief
to see Hyginus, an aged bishop, near his end,
dragged into banisliment. A number of holy
men protested against these barbarities, and
were branded by the ruling party as heretics.
Among these, was 'Martin, of Tours. Here
is another striking evidence of the evils arising
from the union of church and state. A usurper,
who had murdered a pious Christian emperor,
becomes the head of the church, and gives
laws to the Christian world!

Martin, of Tours, was born at Ticinum,
in Italy. In his youth, he was a soldier .in
the armies of Constantius and Julian. But he
served in that capacity against his will. The
life of a soldier cannot be agreeable to the
mind of a sincere Christian. The gospel
breathes a spirit of peace and good will to
znen. No Christian, therefore, who feels the
love of Christ in his heart, can take delight in

IN THE FOURTH CENTURY. 139

destroying the lives of his fellow creatures.
When only ten years old, Martin went to the
church, of his own accord, and gave in his
name as a candidate for baptism. At the age of
twelve, he was desirous of entering into the
monastic lite. But his father, who was a
soldier, compelled him to serve in the army.
While there, he was remarkable for his free-
dom from the vices common among soldiers.
He saved nothing for himself, out of his wages,
except what was necessary for his daily food.
The rest, he gave to the poor. At the age of
eighteen, he was baptized. Two years after-
wards, he left the army. Some time after
this, he was taken by a band of robbers, wfio
lived in the m.ountains. He was bound, and
given to one of them to be plundered. The
robber led him away into a private place, and
asked him who he was. Martin answered,
" I am a Christian." '* Are you not afraid?"
said the robber. " I never was more at ease,"
answered Martin, " because I know the mercy
of the Lord Jesus to be most present in trials ;
I am more concerned for you, who, by your
course of life, make yourself unfit to partake
of the mercy of Christ." He then entered

140 STORIES OF THE CHURCH

into an argument, and preached the gospel to
the robber. The man believed, and became a
sincere Christian.

Martin was at length chosen bishop of
Tours, by the united voice of the people. It
was, however, with great difficulty that he
could be persuaded to quit his monastery. He
still had one, two miles out of the town. He
lived there, with eighty monks, upon very
hard fare. Maximus tried to gain favour with
Martin. But tlie bishop told him he could not
countenance a usurper and murderer. Maxi-
mus pleaded necessity, and the providence of
God, for his conduct, and said he had killed
no man except in the field of battle. However,
notwithstanding the bishop's plainness, Maxi-
mus and his wife heard him preach, and took
great pains to gain his favour. But Martin
continued to oppose his tyranny. Maximus
tried to reconcile him to his' conduct, in pu-
nishing the Priscillianists with' death. He also
endeavoured to persuade him to communicate
with the bishops who had procured their con-
demnation. The bishop resolutely refused.
At length, he consented to communicate with
the men, upon condition that the emperor

IN THE FOURTH CENTURY. 141

would save tlie lives of some men who had
been condemned to death. But he bitterly-
repented of this; and guarded against any fu-
ture communion with the party of Ithacius.
He afterwards left his church, and lived six-
teen years in retirement.

Questions. — Who reigned, after tlie death
of Valentinian? What was the character of
Gratian ? With what motives did he choose
Theodosius to reign with him in the east?
How old was he when he began to reign ? On
what was his mind earnestly fixed? What re-
quest did he make of Ambrose? What did
Ambrose do, when the Goths carried Chris-
tians mto captivity? What happened at Sir-
mium, in Illyricum? What measures did
Theodosius tak<3 to settle the distracted state
of the eastern church ? What was the charac-
ter of this council? What did they do? What
story can you relate of Amphilochus? Can
you relate the circumstances of Gratian's
death? What were the errors taught by Pris-
cillian ? How were the Priscillianists treated
by Maximus? Who persuaded him to perse-
cute them? Who opposed these measures?
What can you relate of the early life of Mar-
N

142 STORIES OF THE CHURCH

tin, of Tours ? What did he do, after he be-
came bishop?

1L CHAPTER XII.
^ .V

•Ambrose persecuted by Valentinian and his
Mother — Maximus overthrown — Death of
Valentinian — History of the Church to the
death of Tlieodosius the Great — General
extension of the Gospel, in the fourth cen-
tu ry — Concluding Remarks .

It has already beefi stated that the empress
Justina belonged to the Arian party. As soon
as her husband, Valentinian, died, she began
to teach her son, Valentinian II. the pernicious
doctrines of the sect. She also stirred up in
him the persecuting spirit which had always
distinguished the Arians. Ambrose was the
principal object of her hatred, and she per-
suaded her son to threaten him. The bishop
exhorted the young emperor to receive the
doctrine delivered to the church by the apos-
tles. At this, Valentinian was greatly enraged.

IN THE FOURTH CENTURY. 143

and, surrounding' the church with his guards,
ordered Ambrose to come out of it. Ambrose
replied, " I shall not willingly give up the
sheep of Christ, to be devoured by wolves.
You may use your swords and spears against
me. Such a death, I shall freely undergo."
But the people were strongly attached to Am-
brose, and the young emperor and his mother
were afraid to proceed to violence.

Ambrose, by his influence, had for some
time prevented Maximus from making war
upon Valentinian. Yet, the ungrateful Justina
continued to vex the bishop. Sho^ introduced
Auxentius, an Arian bishop, into Milan, in
opposition to Ambrose. He challenged Am-
brose to dispute with him in the emperor's
court. Ambrose wrote to Valentinian that the
emperor had no right to decide upon matters
of Christian doctrine. He told him to let
Auxentius come to the church, and if the
people liked him better, let them take him.
Auxentius tiien asked the emperor to send a
party of soldiers to obtain for him one of the
churches in the city. Valentinian first sent
officers to require Ambrose to deliver up the
church, with the vessels belonging to it. If

144 STORIES OF THE CHrRCH

Ambrose had done this, he would have ac-
knowledged that the Arians belonged to the
true ("hurch. Tliis he could not conscientiously
do. He therefore told them that, if the empe-
ror had sent to demand of him his own pro-
perty, he would have given it up freely. But
he could not surrender what had been put into
his hands to keep. The next day, he said to
his people, " I can grieve, I can weep, I can
groan. Against arms and soldiers, tears are
my weapons. I cannot resist in any other
manner. Our Lord Jesus is Almighty. What
he command's must be done. It does not be-
come you to resist." With the love that the
people bore to Ambrose, it would have been
easy for him to persuade them to defend his
rights by force. But he knew that such con-
duct would have been contrary to the spirit of
the gospel. The word of God commands obe-
dience to magistrates, in all cases where it
can be done without disobeying God ; and for-
bids Christians to resist their authority.

Valentinian and the empress now increased
their demands. They required that the great
church newly built in the city, and also the
church which stood outside of the walls,

IS THE FOURTH CENTURY. 145

should be given up. Upon the Sabbath, after
the sermon, Ambrose was told that officers
were sent to the church outside of the city.
But this information did not disturb him, and
he went on with the service. Soon, however,
he was told that the people had met an Arian
minister, and laid hands on him. This in-
formation filled him with grief. He wept, and
prayed that no man's blood might be shed;
but rather that his own life might be taken.
He immediately sent some ministers and dea-
cons, who brought the man safe from the tu-
nmlt. The court were now greatly enraged ;
and a great many of the people were chained
and put in prison ; so that the prisons were
full. The magistrates and men of rank were
also threatened. Still Ambrose remained firm,
in the conscientious discharge of his duty.

A guard of soldiers surrounded the church
where the bishop was, and kept him and tlie
people there all night. They spent their time
in singing psalms. In the morning, the em-
peror sent a person to ask Ambrose if he in-
tended to usurp tlie empire. The bishop told
him that he had an empire, but it was in
weakness ; for, said he, " When I am weak,
i\ 2

146 STORIES OF THE CHURCH 1

then I am strong." He then reminded him of '
the service he liad done his empire, in pre*
'venting Maximiis from invading Italy. The \
court intended, by these measures, to force
Ambrose to give up the churclies to the Arians. i
But when they saw his resolutions, they or- i
dered the guards to leave the church, and set '
at liberty the people who had been thrown
into prison. Ambrose continued faithful in !
praying and prearbing; and the spirit of de-
votion was kept alive among the people. ,
At length, news came that Maximus was i
about to make war upon Valentinian. The '
ungrateful Justina now entreated Ambrose '
again to undertake an embassy to the usurper, i
to persuade him to continue at peace. The * .
bisliop cheerfully consented, but was unsuc- ;
cessful. However, 'J'heodosius came to the '
assistance of Valentinian, defeated Maximus, ]
and put an end to his life. The young ^m- i
peror then forsook his mother's principles, ■
and embraced the true faith. It is not certain, j
however, whether lie was truly converted, or
whether lio adopted in form, the seaLiments of .
Ambrose from worldly motives. In the year !
302, another rebellion aro§e in the west, in ^

m THE FOURTH CENTURY. 147

which Valenthiian lost his life. Ambrose
mourned for him from sincere afTection.

Theodosius, wlio reigned in tlie east, pos-
sessed a very passionate temper. At Thessa-
lonica, a tiimnh, was made by the people, in
wliich one of tlie emperor's officers was killed.
The emperor, in a fit of passion, ordered the
sword to be let loose upon the people. Am-
brose entreated the emperor to spare their
lives, and he promised to forgive them'. But
the great officers of the court afterwards per-
suaded hira to have the order executed. It
was done with great cruelty. Some thou-
sands were put to death without trial, the in-
nocent with the guilty.

Ambrose wrote him a faithful letter. He
reminded him of the declaration of God's
word, that, if the prophet does not warn the
wicked, he shall answer for it. He tlien
acknowledged that the emperor manifested a
zeal for the faith ; but reproved him sharply
for indulging the violence of his temper. *' I
love you," said Ambrose, "I cherish you, I
pray for you ; but do not blame me, if I give
the preference to God." After this act, the
bishop refused to admit Theodosius into the

148 STORIES OF THE CHURCH

church at Milan. The emperor pleaded the
case of David. Ambrose told him to imitate
David in his repentance as well as in his sin.
Theodosius submitted, and kept from the
church eight months. But, on a particular
occasion, he expressed his sorrow to Ruffinus,
his chief officer, with sighs and tears. " I
weep," said he, " that the house of God,
which is open to slaves and beggars, is shut
to me." Ruffinus tried to persuade the bishop
to receive the emperor. Ambrose rebuked
him for interfering, as it was by his advice
that Theodosius had committed the barbarous
act. Ruffinus told him that the emperor was
coming. Ambrose answered, that he would
hinder him from entering the church ; yet, if
he chose to play the king, he would offer him
his throat. The emperor came, and told the
bishop that he was ready to submit to his re-
quirements. Ambrose required him to sliow
his repentance publicly; and in future, to put
no man to death until thirty days after his
sentence, so that his anger miglit have time to
cool. Theodosius pulled off his imperial robes,
and fell down upon the pavement. There he
wept, and cried out, " My soul cleaveth unto

IN THE FOURTH CENTURY. 149

the dust; quicken thou me, according to thy
word." The people wept and prayed with
hiin. This aflair bears some resemblance to
that of Nathan and David. In Ambrose, we
find the resolution and firmness peculiar to
men who fear the Lord. "The righteous are
as bold as a lion." In Theodosius, we see a
great and wise prince, who had also the fear
of God before his eyes. But he had, in a
moment of passion, committed a great and
crying sin. Here we see him, laying aside
his authority, and humbling himself before
God. If religion had exerted no influence
upon his heart, the bishop would have paid
for his boldness with his head.

On tlie death of Valentinian, Eugenius took
upon himself the empire of the west. But
Theodosius soon conquered him, and became
master of the whole Roman world. He then
set himself seriously about to destroy idolatry
throughout the empire. At Alexandria, the
Pagans who worshipped in the temple of Se-
rapbis, rebelled and murdered a number of
Christians. When the Emperor heard of
this, he declared that he would not suH'er the
glory of their martyrdom to be stained with

150 STORIES OF THE CHURCH

the blood of their persecutors. He pardoned
the murderers, hoping for their conversion i
but destroyed the temples, which he regarded
as the cause of all this mischief. There' was '
an image of their god Seraphis, in the temple.
The idolatrous priests had confidendy assert-
ed that, if any man should touch this image, '
the eartli would open, the heavens be dissolv- i
ed, and all things run back again into general .
confusion. But Theophilus, the bishop, en- i
couraged a soldier to disregard the supersti- ,
tious notion. He first split off one of the
jaws of the image with an axe. A company \
of mice ran out of the hole he had made. The I
image was then hewn in pieces. The year
that idolatry was destroyed in Egypt, the Nile ;
did not overflow as plentifully as usual. This \
river used to be worshipped as a god. The I
Pagans said it was angry because its worship i
was abandoned; and therefore would not over- !
flow, to supply the country with water, i
When Theodosius was informed of this, he ,
said, " We ought to prefer our duty to God ;
to the streams of the Nile, and the cause of !
piety to the fertility of the country. Let the I
Nile never overflow, rather than idolatry be j

m TIIK FOURTH CENTURY. 151

encouraged." But the next year, the Nile
returned to its course, and rose much liigher
than usual. So the heathen were conibunded,
and the words of our Saviour verified :
"Seek ye lirst tlie kingdom of God and his
righteousness, and all these things shall be
added unto you." Some of the heathen
mocked; but multitudes were convinced; and
Egypt generally forsook tlie idolatry and su-
perstition, which for ages had prevailed there.

After this, the emperor came to Rome, and
tried to persuade the senators to embrace the
gospel. 'J'he Pagans among them declared
that they would not give up their religion.
The emperor then told them that he saw no
reason why he should maintain their religion.
He therefore refused to pay the expense of
their idolatrous worship out of the treasury of
the government. He afterwards made a law,
by which those wlio sacrificed to the idols
were to be punished with death. But no one
ever suflered under this law, for the Pagans
did not consider their religion worth suffering
for. After tliis law was made, none of them
ever offered to sacrifice any more.

'J'heodosius died at Milan, in tlie year 395.

152 STORIES OF THE CIIURCII

He was sixty years of age, and had reigned
sixteen. This great man appears to have been
sincerely pious; and he possessed many of
those virtues which adorn the character of a '
prince. He was full of clemency, liberality, '
and generosity. He never engaged m war,
except when it was forced upon him, and then
he was brave and successful. His private
character was a pattern of gravity, temperance,
and chastity. His principal fault was the in-
dulgence of excessive anger. But we have ]
seen how sorely he was humbled on this ac- ;
count. His wife, Flaccilla, was an humble ;
Christian. After he became emperor, she i
constantly reminded him of the private and '
low condition in which they had lived before, i
She exhorted him still to attend to the duties J
of religion. She was a pattern of condescen- ^
sion and liberality. She relieved the wants of
the sick, the afflicted, and the poor; and often '
comforted them by her presence and attention. '
Some of the base flatterers that attend upon the
courts of princes, represented to her that it was '
beneath her dignity to take care of hospitals .
and houses of mourning. She replied, " The ;
distribution of gold indeed becomes the impe-

IN THE FOURTH CENTrRY. 153

rial dignity; but I offer to him who hath ^ven
that dignity, my personal labours, as a token
of gratitude." It requires more grace to main-
tain a Christian walk in times of prosperity,
than in affliction and adversity. That grace
must have been great indeed, which could
raise this woman so far above the worldly in-
fluence and splendid attractions which sur-
round a throne.

Two years after the death of Theodosius
the Great, died Ambrose, who was as great
an ornament to the church as that prince was
to the empire. He was admired, and lamented,
by the whole Christian world. He had been
bishop of Milan twenty-three years. In this
time, he had performed a vast amount of la-
bour. He administered the Lord's Supper
every day ; preached every Sabbath, and fre-
quently on extraordinary occasions ; and spent
much of his time in catechising candidates for
baptism. So great were his labours, that even
his friends found it impossible to approach
him. Besides attending to his pastoral duties,
he wrote a great many books. He was re-
markably kind and sympathetic in his spirit.
He loved all men, but the foUowers.of Christ
0

154 STORIES OF THE CHURCH

were the first in his affections. He called the
poor his stewards and treasurers; for he gave
all his property to the church and the poor.
He maintained the essential truths of the gos-
pel, though perhaps somewhat obscured by
the prevailing superstitions of the times in
which he lived. He was deeply sensible of
in-dwelling sin and corruption. He had a
clear vigw of the operations of the Holy Spirit
in renewing the heart, and of justification by
faith in Christ alone. His writings are full of
pious feelings. A flame of holy love seems to
have been lighted up in his heart ; and it con-
tinued to burn brighter and brighter till his
death.

At the close of the fourth century, Chris-
tianity was fully established throughout the
Roman empire. It had also extended con-
siderably beyond the limits of the empire,
among the barbarous nations. The Saracens
were at war with the Romans, in the time of
Valens. They were governed by a queen
named Maovia, who was a Christian. The
emperor made peace witli her, upon condition
that Moses, a monk, who lived in the desert
between Egypt and Palestine, should be or-

IN THE FOUKTH CENTURY. 155

dained bishop of her country. The emperor
ordered him to be carried to Alexandria, to be
ordained by Lucius, the Arian bishop of that
city. Moses told Lucius, that, although he
was unworthy to be called a bishop, yet he
would not receive ordination at his hands,
which were stained with the blood of many
holy men. But Valens had made the treaty,
and could not alter it. He therefore permitted
Moses to be ordained by the bishops who had
been banished. Before this, the nation were
chiefly idolaters. But his labours appear to
have been greatly blessed among them. Chris-
tianity had also made considerable progress ^
among the Goths and in Persia. But, in both
these countries, it had siiflered the most bitter
persecution. The monks continued to make
rapid progress during the whole of this cen-
tury, and the mind of the Christian world
was gradually darkening under the influence^
of superstition. A great many Christian writers
lived in this century; but most of their works
are controversial. There appears in them but
very little of the holy flame of piety, which
shines through the writings of the fathers of
the apostolic age.

156 STORIES OF THE CHURCH

My youthful readers have seen, in the fore-
going history, the effects of the establishment
of religion by law. I presume they are all
convinced of the evil consequences of such a
connexion. They have seen, in the history
of the church, since it was -first established by
law, the following effects: — 1. Religion has
been clothed with worldly grandeur and bur-
dened with pompous ceremonies, which are
equally at war with the humble spirit of the
gospel. 2. Worldly-minded and ambitious
men have been intruded into the sacred of-
fice of the ministry, by the civil power, in
place of the humble and devoted servants of
Christ, who were called to this ofhce in the
apostolic age. 3. In the practice of a great
body of church members, the doctrine of re-
generation or the new birth, had been almost
wholly lost sight of, and an attention to out-
ward forms had taken its place. 4. Heresies
and divisions had multiplied and overrun the
church. 5. A great proportion, both of minis-
ters and people, had become exceedingly cor-
rupt and dissolute in their conduct and manners.
6. The worst of heresies, in consequence of
being embraced by the rulers, had become the

IN THE FOURTH CENTURY. 157

established religion of the empire. 7. The
true church, composed of the remnant who
had really received Christ into their hearts by-
faith; who rested upon him for salvation, and
walked in his commandments, had been de-
prived of their rights, oppressed, and perse-
cuted. Thus, the name of Christ was dis-
honoured, and the cause of Christ greatly
injured. And so it will always be, to a greater
or less extent, where this unauthorized and un-
hallowed union exists; FOR THE FROWN
OF THE ALMIGHTY RESTS UPON IT.
Questions. — Can you describe the treat-
ment which Ambrose received from Valenti-
nian and his mother? What circumstance led
Valentinian to change his principles and con-
duct? What did Theodosius do to the people
of Thessalonica? What did Ambrose do, when
he heard of it? How did the emperor show
his sorrow for this transaction? What did
Theodosius do, when he became master of
the whole empire? What did the Pagans do,
at Alexandria? How did Theodosius treat
them ? What did he do to the images and the
temples? What did the heathen say about it?
What did he do at Rome? When and where
P

158 STORIES OF THE CHURCH 1

did Theodosius die? What was his character?
What was the character of his wife? Whea
did Ambrose die? What was his character?
What were his labours ? What is said of the
extension of the gospel in this century ? What
particular effects have you discovered by read-
ing this history, as resulting from the union
of church and state ?

THE END.

^ 'j^j:)