Aurelian; or, Rome in the Third Century
more glorious than if this moment those doors gave way and the legions
of Aurelian poured in? Praise God and Christ, Christians, in the highest
note you can raise, and let no cowardice seal your lips nor abate your
breath.'
The voice of Probus, now heard in prayer, brought a deep silence upon
the assembly, and I would fain believe, harmony and peace also into the
spirits of all who were there. It was a service deeply moving and
greatly comforting. Whatever any who were present might have thought of
the principles of Probus, all must have been penetrated and healed by
that devout and benevolent temper that was so manifest in the sentiments
he uttered, and in the very tones of his voice.
No sooner had he ended his prayer than the voice of Macer broke forth,
commencing a chant commonly heard in the churches and with which all
were familiar. His voice, louder than that of the storm and shriller
than the blast of a war-trumpet, rang through the vast apartment, and
inspiring all who were there with the same courage that possessed
himself, their voices were instinctively soon joined with his, and the
hymn swelled upward with a burst of harmony that seemed as if it might
reach Heaven itself. Rome and its legions were then as if they did not
exist. God only was present to the mind, and the thoughts with which
that hymn filled it. Its burden was like this:
'O God almighty, God of Christ our Lord, arise and defend thy people.
The terrors of death are around us the enemies of truth and thy Son
assail us, and we faint and are afraid. Their hosts are encamped against
us; they are ready to devour us. Our hope is in thee: Strengthen and
deliver us. Arise, O God, and visit us with thy salvation.'
These, and words like them, repeated with importunity and dwelt upon,
the whole soul pouring itself out with the notes, while tears ran down
the cheeks of those who sang--the sign not of weakness but of the
strength of those affections which bound their hearts to God, to Christ,
and to one another--it seemed as if such words and so uttered could not
but draw a blessing down. As the hymn drew to a close and the sounds
died away, deep silence again fell upon the assembly. The heart had been
relieved by the service; the soul had been rapt and borne quite away;
and by a common feeling an interval of rest ensued, which by each seemed
to be devoted to meditation and prayer. This, when it had lasted till
the wants of each had been satisfied, was broken by the voice of Probus.
What he said was wonderfully adapted to infuse fresh courage into every
heart, and especially to cheer and support the desponding and the timid.
He held up before them the great examples of those who, in the earlier
ages of the church, had offered themselves as sacrifices upon the same
altar upon which the great head of the Christians had laid down his
life. He made it apparent how it had ever been through suffering of some
kind on the part of some, that great benefits had been conferred upon
mankind; that they who would be benefactors of their race must be
willing cheerfully to bear the evil and suffering that in so great part
constitutes that office; and was it not a small thing to suffer, and
that in the body only, and but for a moment, if by such means great and
permanent blessings to the souls of men might be secured, and remotest
ages of the world made to rejoice and flourish through the effects of
their labors? Every day of their worship they were accustomed to hear
sung or recited the praises of those who had died for Christ and truth;
men of whom the world was not worthy, and who, beautiful with the crown
of martyrdom, were now of that glorious company who, in the presence of
God, were chanting the praises of God and the Lamb. Who was not ready to
die, if it were so ordained, if by such death truth could be transmitted
to other ages? What was it to die to-day rather than to-morrow--for that
was all--or this year rather than the next, if one's death could be made
subservient to the great cause of Christ and his gospel? What was it to
die by the sword of a Roman executioner, or even to be torn by wild
beasts, if by suffering so the soul became allied to reformers and
benefactors of all ages? And besides, what evil after all was it in the
power of their enemies to inflict? They could do no more than torment
and destroy the body. They could not touch nor harm the soul. By the
infliction of death itself they did but hasten the moment when they
should stand clothed in shining garments in the presence of the Father.
'The time has come, Christians,' he then said, 'when, in the providence
of God, you are called upon to be witnesses of the faith which you
profess in Christ. After many years of calm, a storm has arisen, which
begins already to be felt in the violence with which it beats upon our
heads. Almost ever since the reign of Decius have we possessed our
borders in quietness. Especially under Gallienus and Claudius, and
during these nearly four years of Aurelian, have we enjoyed our faith
and our worship with none to alarm or oppress us. The laws of the empire
have been as a wall of defence between us and this fierce and bloody
spirit of Pagan superstition. They who would have willingly assailed and
destroyed us have been forcibly restrained by wise and merciful
enactments. During this season of repose our numbers have increased, we
have been prosperous and happy. Our churches have multiplied, and all
the signs of an outward prosperity have been visible in all parts of
this vast empire. Would to God I could say that while numbers and wealth
have been added to the church, it had grown in grace and in the practice
of the virtues of the gospel in the same proportion! But I cannot. The
simplicity and purity of the first ages are no longer to be seen among
us. We no longer emulate the early apostles and make them our patterns.
We rather turn to the Pagan and Jewish priesthood, and in all that
pertains to the forms of our worship mould ourselves upon them; and in
all that pertains to opinion and doctrine we turn to the philosophers,
and engraft, whatever of their mysteries and subtleties we can, upon the
plain and simple truth of Jesus. We have departed far, very far, from
the gospel standard, both in practice and in faith. We need, Christians,
to be brought back. We have gone astray--we have almost worshipped other
gods,--it is needful that we return in season to our true allegiance. I
dare not say, Christians, that the calamity which now impends is a
judgment of God upon our corruptions; we know not what events are of a
judicial character, they have upon them no signature which marks them as
such; but this we may say, that it will he no calamity, but a benefit
and a blessing rather, if it have the effect to show us our errors, and
cause us to retrace our steps. Aurelian, enemy though we call him, may
prove our benefactor; he may scourge us, but the sufferings he inflicts
may bring healing along with them, being that very medicine which the
sick soul needs. Let us meet then this new and heavy trial as a part of
the providence of God, as a part of that mysterious plan--the lines of
which are in so great part hidden from our eyes--by which he educates
his children, and at the same time, and by the same means, prepares and
transmits to future generations the richest blessings. If we,
Christians, suffer for the cause of truth, if our blood is poured out
like water, let us remember that it serves to fertilize that soil out of
which divine nutriment shall grow for generations yet unborn, whom it
shall nourish up unto a better life. Let your hearts then be strong
within you; faint not, nor fear; God will be with you and his Spirit
comfort you.
'But why do I say these things? Why do I exhort you to courage? For when
was it known that the followers of Christ shrunk from the path of duty,
though it were evidently the path of death? When and in what age have
those been wanting who should bear witness to the truth, and seal it
with their blood? There have been those who in time of persecution have
fallen away--but for one apostate there have been a thousand martyrs. We
have been, I may rather affirm, too prodigal of life--too lavish of our
blood. There has been, in former ages, not only a willingness, a
readiness to die for Christ, but an eagerness. Christians have not
waited to be searched for and found by the ministers of Roman power;
they have thrust themselves forward; they have gone up of their own
accord to the tribunal and proclaimed their faith, and invited the death
at which nature trembles and revolts. But shall we blame this divine
ardor? this more than human contempt of suffering and death? this
burning zeal for the great cause of our Master? Let us rather honor and
revere it as a temper truly divine and of more than mortal force. But
let us be just to all. While we honor the courage and self-sacrificing
love of so many, let us not require that all should be such, nor cast
suspicion upon those who--loving Christ not less in their hearts--shrink
from the sufferings in which others glory. Ye need not, Christian men
and women, yourselves rush to the tribunal of Varus, ere you can feel
that you are Christ's indeed. It is not needful that to be a Christian
you must also be a martyr. Ye need not, ye ought not, impatiently seek
for the rack and the cross. It is enough if, when sought and found and
arraigned, you be found faithful; if then you deny not nor renounce your
Lord, but glory in your name, and with your dying breath shout it forth
as that for which you gladly encounter torture and death. Go not forth
then seeking the martyr's crown! Wait till you are called. God knoweth,
and he alone, whom he would have to glorify him by that death which is
so much more to be coveted than life. Leave all in the hand of
Providence. You that are not chosen, fear not that, though later, the
gates of Heaven shall not be thrown open for you. Many are the paths
that lead to those gates. Besides, shall all rush upon certain death?
Were all martyrs, where then were the seed of the church? They who live,
and by their life, consecrate to holiness and God, show that they are
his, do no less for their Master and his cause than do they who die for
that cause. Nay, 'tis easier to die well than to live well. The cross
which we bear through a long life of faithful service, is a heavier one
than that which we bear as we go up our Calvary. Leave all then,
Christian men and women, in the hands of God. Seek not death nor life.
Shun not life nor death. Say each, "Here, Lord, is thy servant, do with
him as shall seem to thee good."
'And now, Christians, how shall we receive the edict of Aurelian? It
silences our preachers, it closes our churches. What now is the duty of
the Christians of Rome?'
Soon as this question was proposed by Probus, many voices from various
parts of the room gave in their judgments. At first, the opinions
expressed differed on many points: but as the discussion was prolonged
the difference grew less and less, till unanimity seemed to be attained.
It was agreed at length, that it was right to conform to the edict so
far as this: 'That they would not preach openly in the streets nor
elsewhere; they would, at first, and scrupulously, conform to the edict
in its letter and spirit--until they had seen what could be done by
appeals both to the Emperor and the senate; but, maintaining at the same
time, that if their appeals were vain, if their churches were not
restored to them with liberty to assemble in them as formerly and for
the same purposes--then they would take the freedom that was not
granted, and use it as before, and abide by the issue; no power of man
should close their mouths as ambassadors of God, as followers of Christ