Although different reasons may be given by different persons and governments for persecuting Christians, yet we believe that the real cause is the heart's enmity against Christ and His truth, as seen in the godly lives of His people. Besides, their light makes manifest the darkness around, and exposes and reproves the inconsistencies of false professors, and the godless lives of the wicked. The enemy, taking occasion by these things, stirs up the cruel passions of those in power to quench the light by persecuting the light-bearer. "For every one that doeth evil hateth the light." Such has been the experience of all Christians, in all ages, both in times of peace and in times of trouble. There is no exemption from persecution, secretly or openly, if we live according to the Spirit and truth of Christ. Amongst the last words that the great apostle wrote were these: "Yea, and all that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12).)
These divine truths, given for the instruction and guidance of the church in all ages, were strikingly illustrated in the case of Pliny and the Christians of Bithynia. He is spoken of by all historians as one of the most enlightened, virtuous, and accomplished men of antiquity. He was also possessed of great wealth, and he had the reputation of being most liberal and benevolent in private life. Why then, it may be asked, as a Roman statesman and governor, did he become such a persecutor of the Christians? This question he answers in his own letter. It was simply for their faith in Christ—nothing else. It had been proved to him, both by friends and foes, that the Christians were guilty of no evil, either morally, socially, or politically. Having thrice asked the question, "Are you Christians?" if they steadfastly affirmed that they were, he condemned them to death. The only pretext which he gave to cover the injustice of his conduct as a governor, was the fact that the Christians were obstinate professors of a religion not established by the laws of the empire.
Many, from private malice and other reasons, were at this time anonymously accused of being Christians, who were not really so. These were tested by being called upon to deny the faith, offer incense to the gods, worship the image of the emperor, and revile Christ. All who complied with these terms were dismissed. But none of those things, Pliny is made to witness, can those who are true Christians ever be compelled to do. He next had recourse to the brutal custom of examining innocent persons by torture. Two females, noted servants of the church, were thus examined. But, instead of the expected disclosures as to the rumored seditious and licentious character of their meetings, nothing unfavorable to the christian community could be tortured out of them. The governor could detect nothing by every means he tried, except what he calls "a perverse and extravagant superstition."
It must also be borne in mind, both to the credit and also to the deeper guilt of Pliny, that he did not proceed against the Christians from mere popular prejudice—unlike his friend Tacitus, who allowed himself to be carried away by prevailing rumors, and without further inquiry, to write against Christianity in the most unreasonable and disgraceful manner. But Pliny considered it his duty to enter into a careful investigation of the whole matter before giving his judgment. How then can we account for such a man, apparently desirous of acting impartially, persecuting to death a blameless people? To answer this question, we must inquire into the outward, or ostensible causes of persecution.