This disastrous condition was not confined to Italy. In some respects the Roman provinces had their own peculiar sufferings. For example, take the case of Asia Minor. It had been plundered and ravaged by successive generals, by Scipio in the war against Antiochus of Syria and by Manlius in his Galatian campaign. It had also been plundered by Pompey in the struggle with Mithridates. The rapacity of governors and their officials followed that of Roman generals and their armies.
We know what Cilicia suffered under Dolabella and his agent Verres. The Roman politician Cicero reveals to us the oppression of his predecessor Appius in the same province, contrasted with his own boasted clemency. Some portions of this beautiful and inexhaustible country revived under the emperors. But it was only an outward prosperity. Whatever may nave been the improvement in the external details of provincial government, we cannot believe that governors were gentle and forbearing, when Caligula was on the throne, and when Nero was seeking statues for his golden house.
The contempt in which the Greek provincials themselves were held by the Romans may be learnt from the later correspondence of the Emperor Trajan with Pliny the governor of Bithynia. We need not hesitate to take it for granted, that those who were sent from Rome to dispense justice at Ephesus or Tarsus, were more frequently like Appius and Verres, than Cicero and Flaccus, - more like Pilate and Felix, than Gallio or Sergius Paulus.
It would be a delusion to imagine that, when the world was reduced under one Roman sceptre, any real principle of unity held its different parts together. The emperor was deified, because men were enslaved. There was no true peace when Augustus closed the Temple of Janus. The Empire was only the order of external government, with a chaos both of opinions and morals within. The writings of Tacitus and Juvenal remain to attest the corruption which festered in all ranks, alike in the senate and the family. The old severity of manners, and the old faith in the better part of the Roman religion, were gone.
The licentious creeds and practices of Greece and the East had inundated Italy and the West. The Pantheon was only the monument of a compromise among a multitude of effete superstitions. It is true that a remarkable religious toleration was produced by this state of things: and it is probable that for some short time Christianity itself shared the advantage of it. But still the temper of the times was essentially both cruel and profane; and the Apostles were soon exposed to its bitter persecution. The Roman Empire was destitute of that unity which the Gospel gives to mankind. It was a kingdom of this world full of its own wreckage; and the human race were groaning for the better peace of "a kingdom not of this world."