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CHAP. PAGE

TABLE OF DATES.

A.D. PAGE

EXPLANATION OF THE MAP.

The Map is meant to give the names of such places only as are mentioned in the History.

The bounds of the patriarchates of Constantinople, Antioch, and Jerusalem are marked as they were settled at the Council of Chalcedon, in the year 451.

Only the northern part of the Alexandrian patriarchate is seen, as the Map does not reach far enough to take in Abyssinia, which belonged to it.

SKETCHES

CHURCH HISTORY.

THE AGE OF THE APOSTLES.

FROM A.D. 33 TO A.D. 100.

The beginning of the Christian Church is reckoned from the great day on which the Holy Ghost came down, according as our Lord had promised to His Apostles. At that time, "Jews, devout men, out of every nation under heaven," were gathered together at Jerusalem, to keep the Feast of Pentecost , which was one of the three holy seasons at which God required His people to appear before Him in the place which He had chosen . Many of these devout men were converted, by what they then saw and heard, to believe the Gospel; and, when they returned to their own countries, they carried back with them the news of the wonderful things which had taken place at Jerusalem. After this, the Apostles went forth "into all the world," as their Master had ordered them, to "preach the Gospel to every creature" . The Book of Acts tells us something of what they did, and we may learn something more about it from the Epistles. And, although this be but a small part of the whole, it will give us a notion of the rest, if we consider that, while St. Paul was preaching in Asia Minor, in Greece, and at Rome, the other Apostles were busily doing the same work in other countries.

We must remember, too, the constant coming and going which in those days took place throughout the world; how Jews from all quarters went up to keep the passover and other feasts at Jerusalem; how the great Roman empire stretched from our own island of Britain as far as Persia and Ethiopia, and people from all parts of it were continually going to Rome and returning. We must consider how merchants travelled from country to country on account of their trade; how soldiers were sent into all quarters of the empire, and were moved about from one country to another. And from these things we may get some understanding of the way in which the knowledge of the Gospel would be spread, when once it had taken root in the great cities of Jerusalem and Rome. Thus it came to pass, that, by the end of the first hundred years after our Saviour's birth, something was known of the Christian faith throughout all the Roman empire, and even in countries beyond it; and if in many cases, only a very little was known, still even that was a gain, and served as a preparation for more.

The last chapter of the Acts leaves St. Paul at Rome, waiting for his trial on account of the things which the Jews had laid to his charge. We find from the Epistles that he afterwards got his liberty, and returned into the East. There is reason to suppose that he also visited Spain, as he had spoken of doing in his Epistle to the Romans ; and it has been thought by some that he even preached in Britain; but this does not seem likely. He was at last imprisoned again at Rome, where the wicked Emperor Nero persecuted the Christians very cruelly; and it is believed that both St. Peter and St. Paul were put to death there in the year of our Lord 68. The bishops of Rome afterwards set up claims to great power and honour, because they said that St. Peter was the first bishop of their church, and that they were his successors. But although we may reasonably believe that the Apostle was martyred at Rome, there does not appear to be any good ground for thinking that he had been settled there as bishop of the city.

All the Apostles, except St. John, are supposed to have been martyred . St. James the Less, who was bishop of Jerusalem, was killed by the Jews in an uproar, about the year 62. Soon after this, the Romans sent their armies into Judea, and, after a bloody war, they took the city of Jerusalem, destroyed the Temple, and scattered the Jews all over the earth. Thus the Jews were punished, as our Lord had foretold, for the great sin of which they had been guilty in refusing to believe in Him, and in putting Him to death.

Thirty years after Nero's time another cruel emperor, Domitian, raised a fresh persecution against the Christians . Among those who suffered were some of his own near relations; for the Gospel had now made its way among the great people of the earth, as well as among the poor, who were the first to listen to it. There is a story that the emperor was told that some persons of the family of David were living in the Holy Land, and that he sent for them, because he was afraid lest the Jews should set them up as princes, and should rebel against his government. They were two grandchildren of St. Jude, who was one of our Lord's kinsmen after the flesh, and therefore belonged to the house of David and the old kings of Judah. But these two were plain countrymen, who lived quietly and contentedly on their little farm, and were not likely to lead a rebellion, or to claim earthly kingdoms. And when they were carried before the emperor, they showed him their hands, which were rough and horny from working in the fields; and in answer to his questions about the kingdom of Christ, they said that it was not of this world, but spiritual and heavenly, and that it would appear at the end of the world, when the Saviour would come again to judge both the quick and the dead. So the emperor saw that there was nothing to fear from them, and he let them go.

St. John lived to about the age of a hundred. He was at last so weak that he could not walk into the church; so he was carried in, and used to say continually to his people, "Little children, love one another." Some of them, after a time, began to be tired of hearing this, and asked him why he repeated the words so often, and said nothing else to them. The Apostle answered, "Because it is the Lord's commandment, and if this be done it is enough."

ST. IGNATIUS.

A.D. 116.

When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things pertaining to the kingdom of God . Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled, was to choose St. Matthias into the place which had been left empty by the fall of the traitor Judas .

One of the most famous among the early bishops was St. Ignatius, bishop of Antioch, the place where the disciples were first called Christians . Antioch was the chief city of Syria, and was so large that it had more than two hundred thousand inhabitants. St. Peter himself is said to have been its bishop for some years; and, although this is perhaps a mistake, it is worth remembering, because we shall find by-and-by that much was said about the bishops of Antioch being St. Peter's successors, as well as the bishops of Rome.

When Trajan came to Antioch, St. Ignatius was carried before him. The emperor asked what evil spirit possessed him, so that he not only broke the laws by refusing to serve the gods of Rome, but persuaded others to do the same. Ignatius answered, that he was not possessed by any evil spirit; that he was a servant of Christ; that by His help he defeated the malice of evil spirits; and that he bore his God and Saviour within his heart. After some more questions and answers, the emperor ordered that he should be carried in chains to Rome, and there should be devoured by wild beasts. When Ignatius heard this terrible sentence, he was so far from being frightened, that he burst forth into thankfulness and rejoicing, because he was allowed to suffer for his Saviour, and for the deliverance of his people.

It was a long and toilsome journey, over land and sea, from Antioch to Rome; and an old man, such as Ignatius, was ill able to bear it, especially as winter was coming on. He was to be chained, too, and the soldiers who had the charge of him behaved very rudely and cruelly to him. And no doubt the emperor thought that, by sending so venerable a bishop in this way to suffer so fearful and so disgraceful a death , he should terrify other Christians into forsaking their faith. But instead of this, the courage, and the patience with which St. Ignatius bore his sufferings gave the Christians fresh spirit to endure whatever might come on them.

The news that the holy bishop of Antioch was to be carried to Rome soon spread, and at many places on the way the bishops, clergy, and people flocked together, that they might see him, and pray and talk with him, and receive his blessing. And when he could find time, he wrote letters to various churches, exhorting them to stand fast in the faith, to be at peace among themselves, to obey the bishops who were set over them, and to advance in all holy living. One of the letters was written to the Church at Rome, and was sent on by some persons who were travelling by a shorter way. St. Ignatius begs, in this letter, that the Romans will not try to save him from death. "I am the wheat of God," he says, "let me be ground by the teeth of beasts, that I may be found the pure bread of Christ. Rather do ye encourage the beasts, that they may become my tomb, and may leave nothing of my body, so that, when dead, I may not be troublesome to any one." He even says that, if the lions should hang back, he will himself provoke them to attack him. It would not be right for ordinary people to speak in this way, and the Church has always disapproved of those who threw themselves in the way of persecution. But a holy man who had served God for so many years as Ignatius, might well speak in a way which would not become ordinary Christians. When he was called to die for his people and for the truth of Christ, he might even take it as a token of God's favour, and might long for his deliverance from the troubles and the trials of this world, as St. Paul said of himself, that he "had a desire to depart, and to be with Christ" .

ST. JUSTIN, MARTYR.

A.D. 166.

Although Trajan was no friend to the Gospel, and put St. Ignatius to death, he made a law which must have been a great relief to the Christians. Until then, they were liable to be sought out, and any one might inform against them; but Trajan ordered that they should not be sought out, although, if they were discovered, and refused to give up their faith, they were to be punished. The next emperor, too, whose name was Hadrian , did something to make their condition better; but it was still one of great hardship and danger. Notwithstanding the new laws, any governor of a country, who disliked the Christians, had the power to persecute and vex them cruelly. And the common people among the heathens still believed the horrid stories of their killing children and eating human flesh. If there was a famine or a plague,--if the river Tiber, which runs through Rome, rose above its usual height and did mischief to the neighbouring buildings,--or if the emperor's armies were defeated in war, the blame of all was laid on the Christians. It was said that all these things were judgments from the gods, who were angry because the Christians were allowed to live. And then at the public games, such as those at which St. Ignatius was put to death, the people used to cry out, "Throw the Christians to the lions! away with the godless wretches!" For, as the Christians were obliged to hold their worship secretly, and had no images like those of the heathen gods, and did not offer any sacrifices of beasts, as the heathens did, it was thought that they had no God at all; since the heathens could not raise their minds to the thought of that God who is a spirit, and who is not to be worshipped under any bodily shape. It was, therefore, a great relief when the Emperor Antoninus Pius , who was a mild and gentle old man, ordered that governors and magistrates should not give way to such outcries, and that the Christians should no longer be punished for their religion only, unless they were found to have done wrong in some other way.

There were now many learned men in the Church, and some of these began to write books in defence of their faith. One of them, Athenagoras, had undertaken, while he was a heathen, to show that the Gospel was all a deceit; but when he looked further into the matter, he found that it was very different from what he had fancied; and then he was converted, and, instead of writing against the Gospel, he wrote in favour of it.

One day, as he was walking thoughtfully on the sea-shore, he observed an old man of grave and mild appearance, who was following him closely, and at length entered into talk with him. The old man told Justin that it was of no use to search after wisdom in the books of the philosophers; and went on to speak of God the maker of all things, of the prophecies which He had given to men in the time of the Old Testament, and how they had been fulfilled in the life and death of the blessed Jesus. Thus Justin was brought to the knowledge of the Gospel; and the more he learnt of it, the more was he convinced of its truth, as he came to know how pure and holy its doctrines and its rules were, and as he saw the love which Christians bore towards each other, and the patience and firmness with which they endured sufferings and death for their Master's sake. And now, although he still called himself a philosopher, and wore the long cloak which was the common dress of philosophers, the wisdom which he taught was not heathen but Christian wisdom. He lived mostly at Rome, where scholars flocked to him in great numbers. And he wrote books in defence of the Gospel against heathens, Jews, and heretics, or false Christians.

The old Emperor Antoninus Pius, under whom the Christians had been allowed to live in peace and safety, died in the year 161, and was succeeded by Marcus Aurelius Antoninus, whom he had adopted as his son. Marcus Aurelius was not only one of the best emperors, but in many ways was one of the best of all the heathens. He had a great character for gentleness, kindness, and justice, and he was fond of books, and liked to have philosophers and learned men about him. But, unhappily, these people gave him a very bad notion of Christianity; and, as he knew no more of it than what they told him, he took a strong dislike to it. And thus, although he was just and kind to his other subjects, the Christians suffered more under his reign than they had ever done before. All the misfortunes that took place, such as rebellions, defeats in war, plague, and scarcity, were laid to the blame of the Christians; and the emperor himself seems to have thought that they were in fault, as he made some new laws against them.

ST. POLYCARP.

A.D. 166.

About the same time with Justin the Martyr, St. Polycarp, bishop of Smyrna, was put to death. He was a very old man; for it was almost ninety years since he had been converted from heathenism. He had known St. John, and is supposed to have been made bishop of Smyrna by that Apostle himself; and he had been a friend of St. Ignatius, who, as we have seen, suffered martyrdom fifty years before. From all these things, and from his wise and holy character, he was looked up to as a father by all the Churches, and his mild advice had sometimes put an end to differences of opinion which but for him might have turned into lasting quarrels.

When the persecution reached Smyrna, in the reign of Marcus Aurelius, a number of Christians suffered with great constancy, and the heathen multitude, being provoked at their refusal to give up their faith, cried out for the death of Polycarp. The aged bishop, although he was ready to die for his Saviour, remembered that it was not right to throw himself in the way of danger; so he left the city, and went first to one village in the neighbourhood, and then to another. But he was discovered in his hiding-place, and when he saw the soldiers who were come to seize him, he calmly said, "God's will be done!" He desired that some food should be given to them, and, while they were eating, he spent the time in prayer. He was then set on an ass, and led towards Smyrna; and, when he was near the town, one of the heathen magistrates came by in his chariot, and took him up into it. The magistrate tried to persuade Polycarp to sacrifice to the gods; but finding that he could make nothing of him, he pushed him out of the chariot so roughly that the old man fell and broke his leg. But Polycarp bore the pain without showing how much he was hurt, and the soldiers led him into the amphitheatre, where great numbers of people were gathered together. When all these saw him, they set up loud cries of rage and savage delight; but Polycarp thought, as he entered the place, that he heard a voice saying to him, "Be strong and play the man!" and he did not heed all the shouting of the crowd. The governor desired him to deny Christ, and said that, if he would, his life should be spared. But the faithful bishop answered, "Fourscore and six years have I served Christ, and He hath never done me wrong; how then can I now blaspheme my King and Saviour?" The governor again and again urged him, as if in a friendly way, to sacrifice; but Polycarp stedfastly refused. He next threatened to let wild beasts loose on him; and as Polycarp still showed no fear, he said that he would burn him alive. "You threaten me," said the bishop, "with a fire which lasts but a short time; but you know not of that eternal fire which is prepared for the wicked." A stake was then set up, and a pile of wood was collected around it. Polycarp walked to the place with a calm and cheerful look, and, as the executioners were going to fasten him to the stake with iron cramps, he begged them to spare themselves the trouble: "He who gives me the strength to bear the flames," he said, "will enable me to remain steady." He was therefore only tied to the stake with cords, and as he stood thus bound, he uttered a thanksgiving for being allowed to suffer after the pattern of his Lord and Saviour. When his prayer was ended, the wood was set on fire, but we are told that the flames swept round him, looking like the sail of a ship swollen by the wind, while he remained unhurt in the midst of them. One of the executioners, seeing this, plunged a sword into the martyr's breast, and the blood rushed forth in such a stream that it put out the fire. But the persecutors, who were resolved that the Christians should not have their bishop's body, lighted the wood again, and burnt the corpse, so that only a few of the bones remained; and these the Christians gathered out, and gave them an honourable burial. It was on Easter eve that St. Polycarp suffered, in the year of our Lord 166.

THE MARTYRS OF LYONS AND VIENNE.

A.D. 177.

Many other martyrs suffered in various parts of the empire under the reign of Marcus Aurelius. Among the most famous of these are the martyrs of Lyons and Vienne, in the south of France , where a company of missionaries from Asia Minor had settled with a bishop named Pothinus at their head. The persecution at Lyons and Vienne was begun by the mob of those towns, who insulted the Christians in the streets, broke into their houses, and committed other such outrages against them. Then a great number of Christians were seized, and imprisoned in horrid dungeons, where many died from want of food, or from the bad and unwholesome air. The bishop, Pothinus, who was ninety years of age, and had long been very ill, was carried before the governor, and was asked, "Who is the God of Christians?" Pothinus saw that the governor did not put this question from any good feeling; so he answered, "If thou be worthy, thou shalt know." The bishop, old and feeble as he was, was then dragged about by soldiers, and such of the mob as could reach him gave him blows and kicks, while others, who were further off, threw anything which came to hand at him; and, after this cruel usage, he was put into prison, where he died within two days.

The other prisoners were tortured for six days together in a variety of horrible ways. Their limbs were stretched on the rack; they were cruelly scourged; some had hot plates of iron applied to them, and some were made to sit in a red-hot iron chair. The firmness with which they bore these dreadful trials gave courage to some of their brethren, who at first had agreed to sacrifice, so that these now again declared themselves Christians, and joined the others in suffering. As all the tortures were of no effect, the prisoners were at length put to death. Some were thrown to wild beasts; but those who were citizens of Rome were beheaded; for it was not lawful to give a Roman citizen up to wild beasts, just as we know from St. Paul's case at Philippi that it was not lawful to scourge a citizen .

Among the martyrs was a boy from Asia, only fifteen years old, who was taken every day to see the tortures of the rest, in the hope that he might be frightened into denying his Saviour; but he was not shaken by the terrible sights, and for his constancy he was cruelly put to death on the last day. The greatest cruelties of all, however, were borne by a young woman named Blandina. She was slave to a Christian lady; and, although the Christians regarded their slaves with a kindness very unlike the usual feeling of heathen masters towards them, this lady seems yet to have thought that a slave was not likely to endure tortures so courageously as a free person; and she was the more afraid because Blandina was not strong in body. But the poor slave's faith was not to be overcome. Day after day she bravely bore every cruelty that the persecutors could think of; and all that they could wring out from her was, "I am a Christian, and nothing wrong is done among us!"

The heathen were not content with putting the martyrs to death with tortures, or allowing them to die in prison. They cast their dead bodies to the dogs, and caused them to be watched day and night, lest the other Christians should give them burial; and after this, they burnt the bones, and threw the ashes of them into the river Rhone, by way of mocking at the notion of a resurrection. For, as St. Paul had found at Athens , and elsewhere, there was no part of the Gospel which the heathen in general thought so hard to believe as the doctrine that that which is "sown in corruption" shall hereafter be "raised in incorruption;" that that which "is sown a natural body" will one day be "raised a spiritual body" .

TERTULLIAN--PERPETUA AND HER COMPANIONS.

A.D. 181-206.

The Emperor Marcus Aurelius died in 181, and the Church was little troubled by persecution for the following twenty years.

About this time a false teacher named Montanus made much noise in the world. He was born in Phrygia, and seems to have been crazed in his mind. He used to fall into fits, and while in them, he uttered ravings which were taken for prophecies, or messages from heaven: and some women who followed him also pretended to be prophetesses. These people taught a very strict way of living, and thus many persons who wished to lead holy lives were deceived into running after them. One of these was Tertullian, of Carthage, in Africa, a very clever and learned man, who had been converted from heathenism, and had written some books in defence of the Gospel. But he was of a proud and impatient temper, and did not rightly consider how our Lord Himself had said that there would always be a mixture of evil with the good in His Church on earth . And hence, when Montanus pretended to set up a new church, in which there should be none but good and holy people, Tertullian fell into the snare, and left the true Church to join the Montanists . From that time he wrote very bitterly against the Church; but he still continued to defend the Gospel in his books against Jews and heathens, and all kinds of false teachers, except Montanus. And when he was dead, his good deeds were remembered more than his fall, so that, with all his faults, his name has always been held in respect.

In the meanwhile Perpetua and some of her companions were baptized; and at her baptism she prayed for grace to bear whatever sufferings might be in store for her. The prison in which she and the others were shut up was a horrible dungeon, where Perpetua suffered much from the darkness, the crowded state of the place, the heat and closeness of the air, and the rude behaviour of the guards. But most of all she was distressed about her poor little child, who was separated from her, and was pining away. Some kind Christians, however, gave money to the keepers of the prison, and got leave for Perpetua and her friends to spend some hours of the day in a lighter part of the building, where her child was brought to see her. And after a while she took him to be always with her, and then she felt as cheerful as if she had been in a palace.

One day, as the prisoners were at dinner, they were suddenly hurried off to their trial. The market-place, where the judge was sitting, was crowded with people, and when Perpetua was brought forward, her father crept as close to her as he could, holding out her child, and said, "Take pity on your infant." The judge himself entreated her to pity the little one and the old man, and to sacrifice; but, painful as the trial was, she steadily declared that she was a Christian, and that she could not worship false gods. At these words, her father burst out into such loud cries that the judge ordered him to be put down from the place where he was standing, and to be beaten with rods. Perhaps the judge did not mean so much to punish the old man for being noisy as to try whether the sight of his suffering might not move his daughter; but, although Perpetua felt every blow as if it had been laid upon herself, she knew that she must not give way. She was condemned, with her companions, to be exposed to wild beasts; and, after she had been taken back to prison, her father visited her once more. He seemed as if beside himself with grief; he tore his white beard, he cursed his old age, and spoke in a way that might have moved a heart of stone. But still Perpetua could only be sorry for him; she could not give up her Saviour.

The prisoners were kept for some time after their condemnation, that they might be put to death at some great games which were to be held on the birthday of one of the emperor's sons; and during this confinement their behaviour had a great effect on many who saw it. The gaoler himself was converted by it, and so were others who had gone to gaze at them. At length the appointed day came, and the martyrs were led into the amphitheatre. The men were torn by leopards and bears; Perpetua and a young woman named Felicitas, who had been a slave, were put into nets and thrown before a furious cow, who tossed them and gored them cruelly: and when this was over, Perpetua seemed as if she had not felt it, but were awaking from a trance, and she asked when the cow was to come. She then helped Felicitas to rise from the ground, and spoke words of comfort and encouragement to others. When the people in the amphitheatre had seen as much as they wished of the wild beasts, they called out that the prisoners should be killed. Perpetua and the rest then took leave of each other, and walked with cheerful looks and firm steps into the middle of the amphitheatre, where men with swords fell on them and dispatched them. The executioner who was to kill Perpetua was a youth, and was so nervous that he stabbed her in a place where the hurt was not deadly; but she herself took hold of his sword, and showed him where to give her the death-wound.

ORIGEN.

A.D. 185-254.

The same persecution in which Perpetua and her companions suffered at Carthage raged also at Alexandria in Egypt, where a learned man named Leonides was one of the martyrs . Leonides had a son named Origen, whom he had brought up very carefully, and had taught to get some part of the Bible by heart every day. And Origen was very eager to learn, and was so good and so clever that his father was afraid to show how fond and how proud he was of him, lest the boy should become forward and conceited. So when Origen asked questions of a kind which few boys would have thought of asking, his father used to check him; but when he was asleep Leonides would steal to his bedside and kiss him, thanking God for having given him such a child, and praying that Origen might always be kept in the right way.

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