‘suggest that the Neronian persecution slackened, because the citizens ‘of Rome saw through the pretexts of arson and witchcraft. On the contrary the evidence suggests that the name was condemned by Nero.
It was still possible for Titus and for Dio Cassius to recall the fact that Christianity was a sect—a schismatic sect of Judaism. Perhaps the condemnation of the sect carried with it a partial pro- ‘scription and prohibition of its name. But there is no trace of any real change of attitude between the policy, on which Nero embarked in sudden desperation, and the action taken by Pliny, when he began to put the affairs of Bithynia in order. Pliny assumed that the name -of Christian was proof of guilt and only inquired why, when he found himself dealing with special and extenuating circumstances. Nero in special circumstances had sought to save himself from popular suspicion by making the name of Christian proof, first of special and then of general guilt.
It remains to examine the relations of the Christian Church and ‘the Roman State, as they are reflected in the First Epistle of St. Peter, and to inquire which of the first three persecutions known to us they best fit.
In the first part of the Epistle, which ends at iv. 11, the writer speaks generally of manifold temptations.! ‘‘ He exhorteth them— to quote the summary of the revisers of 1611—from the breach of charity . . . he beseecheth them also to abstain from fleshly lusts, to be obedient to magistrates, and teacheth servants how to obey their masters, patiently suffering for well-doing after the example of ‘Christ. He teacheth the duty of wives and husbands to each other, exhorting all men to unity and love, and to suffer persecution. .. . He exhorteth them to cease from sin by the example of Christ, and the consideration of the general end that now approacheth. .. .
In the second part of the Epistle the writer ‘‘ comforteth them against persecution. He exhorteth the elders to feed their flocks, the younger to obey, and all to be sober, watchful, and constant in the faith : to resist the cruel adversary the devil.” Here only it is sug- gested that Christians may be put to death forthe Name. For certain churches, to whom the bearer would read this part of the letter and whose special circumstances the writer had in mind, a trial? was im- minent : their adversary the devil was walking about, as a roaring lion,
omnibus hoc solum institutum Neronianum: iustum denique, ut dissimile sui
-auctoris’’. 11, 6. 2 iv. 12.