[158] Baur observes, p. 432: "Erst die Regierung Nero's führte auf ihrer würdigen Weise die Christen in die Geschichte ein." [159] Tertullian, Apol. 21. [160] Matt. xxiii. 34-36. [161] Joseph. Antiq., viii. 8; Tacitus, Hist. i. 22. [162] Baur remarks, p. 433: "Die neronische Verfolgung war der erste Anfang alles dessen, was das Christenthum von dem römischen Staat, so lange er keine andere Ansicht von ihm hatte, bei jeder Gelegenheit auf's Neue erwarten musste." [163] μαρτυρήσας ἐπὶ τῶν ἡγουμένων.—St. Clem. 5. [164] 2 Cor. xi. 24. [165] Tertullian, Ad Nationes, 14, translation in Clarke's edition. [166] Acts xxi. 20. [167] See Schwane, Dogmengeschichte, i. 68. [168] Tertull. Apol., 5. [169] Matt. x. 16. [170] See this learnedly brought out by Hagemann in his introduction to "Die römische Kirche." [171] See Stöckl, Lehrbuch der Geschichte der Philosophie, p. 244. [172] 2 Peter ii. 14. [173] Möhler, Patrologie, p. 51. [174] See Möhler, Patrologie, p. 423. [175] Heinrich, Dogmatische Theologie, i. 71. [176] Ibid., i. 70. [177] Newman, Causes of Success of Arianism, pp. 215, 216. [178] Newman, Notes on St. Athanasius, pp. 51, 261, 264, 452, 250, 247, 150, 82, 312. [179] Newman, "Causes of the Rise and Successes of Arianism," p. 252, a treatise which I have found a storehouse of information respecting the Church of the first three centuries. [180] Magisterio. [181] Mansi, tom. ii. pp. 469-477. CHAPTER VIII. THE ACTUAL RELATION BETWEEN CHURCH AND STATE FROM THE DAY OF PENTECOST TO CONSTANTINE. _The Church's Battle for Independence over against the Roman Empire._ In the period before Christ, the two Powers, as well in every polity over the earth as in the vast conglomerate called the Roman Empire, beginning together, grew up in fast alliance. Such a thing as the Civil Power in any particular polity putting under ban and persecuting the religion of its people was unknown. In the Roman city, as originally constituted, the union with religion, as an everyday work of life, was especially intimate and strong. It subsisted no less when Rome ruled from Newcastle to Babylon; for under the supremacy of the Emperor as Pontifex Maximus all the various nations were allowed the free exercise of their ancestral rites. Such was the state of the relation between the two Powers at the Day of Pentecost; such it had been from the first creation of human society. A foreign conqueror might, it is true, persecute the gods and the priests of a nation which he conquered, as Cambyses, when, with the zeal of a Persian worshipper of the single Sun-god, he burst upon the gods of Egypt; but this state of things usually passed away, when conquest became settled into possession; and in the Roman Peace each country and city was in stable possession of its gods, its rites, its temples, and among the rest the Jew might everywhere have his synagogue for his own people and worship God.