years ago) forsaken that error. They all worshipped your statue and the images of the gods, throwing out imprecations also at the same time against the name of Christ. They affirmed that the whole of their guilt or error was, that they met on a certain stated day before it was light and addressed themselves in a form of prayer to Christ, as to some god, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then re-assemble, to eat in common a harmless meal. From this custom, however, they desisted after the publication of my edict, by which, according to your orders, I forbade the meeting of any assemblies. After receiving this account, I judged it so much the more necessary to endeavor to extort the real truth, by putting two female slaves to the torture, who were said to administer in their religious functions:* but I could discover nothing more than an absurd and excessive superstition. I thought proper, therefore, to adjourn all further proceedings in this affair, in order to consult with you. For it appears to be a matter highly deserv ing your consideration, more especially as great numbers must be involved in the danger of these persecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages, and even of both sexes. For this contagious superstition is not confined to the cities only, but has spread its infection among the country villages. Nevertheless it still seems possible to remedy this evil, and restrain its progress. The temples, at least, which were almost deserted, begin now to be frequented; and the sacred solemnities after a long intermission are again revived; while there is a general demand for the victims, which for some time past have met with but few purchasers. From hence it is easy to imagine, what numbers might be reclaimed from this error if a pardon were granted to those who shall repent."

TRAJAN TO PLINY.

"THE method you have pursued, my dear Pliny, in the proceedings against those Christians which were brought before you, is extremely proper; as it is not possible to lay down any fixed plan, by

Deaconesses.

which to act in all cases of this nature. But I would not have you officiously enter into any inquiries concerning them. If indeed they should be brought before you, and the crime is proved, they must be punished; with this restriction, however, that when the party denies. himself to be a Christian, and shall make it evident that he is not, by invoking our gods, let him (notwithstanding any former suspicion) be pardoned upon his repentance. Informations without the accuser's name subscribed ought not to be received in prosecutions of any sort; as it is introducing a very dangerous precedent, and by no means agreeable to the equity of my government."

From this record of antiquity, we learn several important particulars respecting the early Christians.

1. That they were accustomed to meet on a certain stated day for religious worship-whether on the first or last day of the week, does not appear.

2. Their meetings were held in the morning before day-lightdoubtless that they might the better avoid the notice of their enemies.

3. They appear not to have had, at this time, any stated place of worship.

4. They worshipped Christ as God. The phrase, carmen Christo quasi Deo dicere secum invicem, may imply any short ascription of praise to Christ, a doxology, a prayer, a psalm, or hymn, in prose or verse, though the latter is most probable. Christ was the object of worship to whom they offered this doxology or prayer, rehearsing it alternately, or in responses.

It appears from this passage that these Christians were not only acquainted with the doctrine of the divinity of Christ, but manifested great boldness in asserting it.

5. They celebrated the sacrament and their love-feasts in these assemblies. This is implied in their binding themselves by a solemn oath not to commit sin, and in their coming together to take bread, "ad capiendum cibum promiscuum tamen et innoxium." These religious rites appear also to have been accompanied with the reading and exposition of the Scriptures. It seems to be included in these solemnities, though it is not distinctly mentioned.

6. This epistle bears honorable testimony to unflinching steadfast

ness of faith in these Christians, which Pliny styles an absurd and excessive superstition.

7. This epistle affords a striking proof of the early and extensive propagation of Christianity, and of its tendency to overthrow idolatry. It also confirms the statements of the early apologists respecting the same points, while it establishes our confidence in their statements where we have not, as in this case, the testimony of contemporary writers.4

Lucian of Samosata travelled in Syria, Asia Minor, Italy, and France, and had the best means of becoming acquainted with the Christians who had already become numerous in those countries. From his frequent and reproachful mention of the Christians of his day, we may collect the following particulars.

1. He speaks of the followers of Christ by their appropriate name, Christians, though in speaking of them he usually employs some reproachful epithet.

2. He speaks of the author of this religion as one who lived in Palestine and was crucified. He styles him a great man, and says that his followers reverence him as their lawgiver.

3. He denominates their religious teachers, prophets, masters of the synagogue, and rulers.

4. He, in common with many of the fathers, calls their rites of worship, new mysteries.

5. He particularly mentions the fraternity of Christians, their denial of the gods of the Greeks, and their worshipping of Him crucified.

6. He records their readiness to relieve and to support those who were sick or in prison.

7. He mentions their dлva nozila, their manifold meals, referring obviously to their agapae and sacramental suppers, possibly to abuses similar to those which are reproved by the apostle Paul, 1 Cor. 11: 20-22.

8. It is observable also that Lucian makes mention of the sacred books of the Christians; and also,

9. Of their community of goods, as is described Acts 4: 32–37 ; and,

Finally, of certain prohibited articles, as by the church at Jerusalem they were required to abstain from things strangled and from blood;-all which evinces their piety and benevolence and diligence in the christian life.

2. ORIGIN OF THE CHRISTIAN CHURCH.

Christianity, after the lapse of several centuries, assumed an intermediate character between other forms of religion. But it was at first a substitute for the religion of the Jews, or rather it was only a modified and improved form of the same. The author of this system was himself obedient in all things to the law of Moses, out of which he also taught his disciples, and, undeniably, derived from the same source the rites of initiation and fellowship, baptism and the Lord's supper.

This affinity between the Jewish and christian religion, was well understood by intelligent heathen, and by the ancient apologists of Christianity it was not denied. Chrysostom complained that the Christians, even of the fourth century, were half Jews.

On the contrary, scarcely the remotest trace of paganism can be found in the christian church as originally constituted. Whatever has been adduced in favor of such a resemblance, is only uncertain conjecture, or gratuitous hypothesis. The apostle of the gentiles remonstrates against the incorporating of any part of their religion with the Christian, Gal. 2: 14, 15; and the apostle Peter accords with him on this point, 1 Pet. 4: 3. Neither can anything be drawn from the apostolic fathers and early defenders of the christian religion which, with any appearance of truth, can be made to harmonize with the religion of the gentiles. But they uniformly manifest the strongest aversion to any connection with idolators and their religious rites.

Basil, of Seleucia, has indeed affirmed that there is paganism disguised under the form of Christianity. But this can be said with truth only after the establishment of the system of secret discipline, and when the jealousy of the church for the purity of her faith and the integrity of her discipline had, in a measure, abated. Even the most celebrated Roman Catholic writers find much difficulty in the attempt to trace this blending of two systems back to a remote antiquity. Protestant writers, on the other hand, labor to show that the decline of the church dates its origin from the introduction of paganism into Christianity; and that papacy is little else than a disguised system of pagan superstition. The truth is, that the primitive. church was at first established on the principles and in the spirit of

the Jewish church; the domestic rites of the Jews, and their levitical priesthood being strictly excluded. But when, in process of time Christianity became the state religion, this alliance of church and state, it was thought, would acquire more honor and respect by blending with it a priesthood and a ritual like that of the Old Testament. This, therefore, became the basis of a new church-service; and the same office was transformed into a priesthood the elements of which were derived both from Jew and gentile systems of religion. The rules and institutions of the primitive church are chiefly valuable to show what Christ and his apostles taught and approved. They have not, with us, the form of a law any further than they are founded on the Scriptures. Accordingly, different religious denominations have, from time to time, varied at pleasure from their original form, not only the less important and common institutions of religion, but even the characteristic ordinances of the church-baptism and the Lord's supper-and that too, without laying any sacrilegious hand upon the ancient church of Christ.

The law of the Christian church is the law of liberty. The truth, says Christ, shall make you free, with evident reference to the freedom of religious worship under the Christian dispensation. To this the sacred writers frequently refer, John 4: 24. Rom. 6: 18, 22. 1 Cor. 7: 22. Gal. 5: 1 seq. 4: 9 seq. Col. 2: 16-20. James 1: 25. comp. 2: 12. Not only do the several writers of the New Testament declare the unrestrained freedom of christian worship; but the earliest and most venerable fathers harmonize with this sentiment, which again is confirmed by the symbolical books, and many other writings of indisputable authority.

Christianity accordingly rejected from the religion of the Jews all that related to them as a separate and peculiar people, and modified that religious system, so that it might become the religion of all nations. At the same time it rejected with abhorrence every other form of religion. In this way it sought to retain whatever might best promote the kingdom of God, and the edification of his people. On the same principle did the reformers, Luther, Melancthon, Zuinglius and Calvin proceed. They confessedly retained much that pertained to the Catholic religion, and yet they were actuated by the most enlarged views of religious freedom and independence.

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