PART 3:

 

OF THEIR RELIGION AS RESPECTING OTHER MEN.

 

CHAPTER 1:

 

Of their Justice and Honesty.

 

 HAVING given some account of the Religion of the ancient Christians, both as it respected their piety towards GOD, and their carriage towards themselves; we come, in the last place, to consider it in reference to their carriage towards others; whereof we shall consider these following instances: their Justice and Integrity in matters of commerce, their Love to one another, their Unity and Peaceable ness, and their Submission to Civil Government. I begin with the first, their just and upright carriage in their outward dealings. One great design of the Christian Law is to establish that great principle,’ to hurt no man,' and’ to render to every one his due.' It settles that golden rule as the fundamental law- of all commerce,’ That all things whatsoever we would that men should do to us, we should even do so to them;” than which, as no rule could have been more equitable in itself, so none could possibly have been contrived more short and plain, and more accommodate to the common cases of human life.

 

 2. The Christians of old looked upon honesty, and an * carriage, as a * part *; and to speak truth, to keep their words, to act sincerely in all their dealings, was as dear to them as their lives and beings. They ever used the greatest candor and simplicity in expressing their mind to one another, not pretending what was false, nor concealing what was true “Yea, yea, and nay, nay,” was the usual measure of their transactions: a lie they abhorred as bad in all, as monstrous in a Christian, as directly opposite to that truth to which they had consigned and delivered up themselves in baptism; and therefore would not tell one, though it were to save their lives. When the heathens charged them with folly and madness, that they would so resolutely suffer, when a parcel of fair words might make way for them to escape; telling them,’ It was but saying as they were bid, and that they might secure their consciences by mental reservations; TERTULLIAN lets them know, that they rejected the motion with scorn, as the plain artifice of the Devil. ‘When we are most severely examined,' (says JUSTIN MARTYR,)’we never deny ourselves; counting it impious in any, to dissemble or deny the truth.'

 

 3. This honest and ingenuous simplicity they practiced to that exactness, that for a Christian to be put to his oath, was accounted a disparagement to his fidelity. So CLEMENS Alexandrines:’ He that approves himself, and is tried in this way of piety, is far from being forward either to lie or swear: for an oath is a determinate assertion, with a calling GOD to witness for the truth of it. But how -,hall any one that is faithful, so far render himself unfaithful, or unworthy of belief, as to need an oath, and not rather make the course of his life a testimony to him as firm and positive as an oath, and demonstrate the truth of his assertions, by the constant and immutable tenor of his words and actions

 

 4. For this and some other reasons, but especially from some mistaken places of Scripture, where it is said,” Swear not at all,” some of the ancient fathers held all taking of an oath to be unlawful: But besides, that those few that did were not herein constant to themselves, the far greatest part were of another mind, and understood the prohibition of swearing by creatures, (which was the case of the Jews, and which our SAVIOR, and ST. JAMES, principally aim at,) or of light, rash, and false swearing: For otherwise, that the primitive Christians did not think it unlawful to take an oath in serious and necessary cases, is most evident. And indeed, though we had no other argument, it would be plain from hence, That they served in the wars, and frequently bore arms under the heathen Emperors; which it is evident they could not do, without first taking a military oath to be true to their General, and to die rather than desert their station.

 

 5. They were exceeding tender of any man's reputation, readier to add to it than detract from it. ST. BASIL commending GREGORY THAUMATURGUS, has this of him amongst the rest:’ Out of regard’ says lie’ to the threatening of our LORD, he durst never call his brother, fool: No anger, wrath, or bitterness, proceeded out of his mouth; slandering he hated, as a quality greatly opposite to a state of salvation; pride and envy were strangers to that guiltless soul; he never approached the altar until first reconciled to his brother. All false and artificial speeches, and such as are contrived for detraction of others, he greatly abominated, well knowing, that every lie is the spawn. and issue of the Devil, and that GOD has threatened, “to destroy all those that speak lies.”‘

 

 6. We have seen how exact the Christians were about their words, that they should be the true conveyances of their minds. Nor were they less careful about their actions; whether of distributive or commutative justice. So far as it concerns a fair hearing and impartial determining of causes, rewarding the good, and punishing the bad, they had little opportunity to show themselves until the empire submitted to Christianity; and then we find them executing their places with the most unbiased uprightness and integrity. ST. BASIL, speaking of an excellent person, says,’ That he was a most rigid observer of justice, courteous, and easy of access to them that were oppressed; but his presence severe and terrible to the injurious and transgressors of the law: He was the same to rich and poor, equally at leisure for both.' The same * reports of his own father, that he so strictly observed justice himself, and so impartially administered it to others, that though he went through very great offices in the State, yet he made not one farthing's addition to his own revenue.

 

 7. In matters of commutative justice, and ordinary transactions between man and man, they observed the rule,’ To deal with others as they would be dealt with themselves:' They took no advantage of any man's ignorance or unskillfulness. And if they were thus far from craftily overreaching, much more. from secretly or openly invading of what was another's right and property. No cheating or cozenage, no acts of dishonesty and deceit, were allowed or practiced amongst them; or if any such were discovered, they were immediately protested against by the whole society of Christians.

 

CHAPTER 2:

 

Of their admirable Love and Charity.

 

 1. THAT the Christian religion was immediately designed to improve and perfect the principles of human nature, appears as from many other instances of it, so especially from this; That it so strictly enjoins, cherishes, and promotes that kindness and compassion, which is one of the prime inclinations of mankind. Wherever the Gospel is cordially complied with, it begets such a sweet and gracious temper of mind, as makes us humble, affable, courteous, and charitable; ready and disposed to every good work; prompt to all offices of humanity and kindness It files off the ruggedness of men's natures; banishes a rude, churlish, and pharisaical temper; and infuses a more calm and treatable disposition. It commands us to live and “love as brethren,”" to love without hypocrisy,” to “have fervent charity amongst ourselves,” and to” be kindly affectioned one towards another.” It lays the sum of our duty towards others in this,” To love our neighbor as ourselves.” This our SAVIOR seems to own as his peculiar law, and has ratified it with his own solemn sanction:” A new commandment I give unto you, that ye love one another: as I have loved you, that ye also love one another.” And then makes this the great visible badge of all those who are truly Christians:” By this shall all men know that ye are my disciples, if ye have love one to another.

 

 2. And so it was with those first ages of religion: for no sooner did the Gospel fly abroad into the world, but the love of Christians became notorious, even to a proverb: the heathens taking notice of the Christians of those times with this particular remark;” See how these Christians love one another!” They were then united in the most happy fraternity; they lived as Brethren, and accounted themselves such, not only as being sprung from one common parent, but upon much higher accounts, viz., that they had one and the same GOD for their Father; drank all of the same Spirit of holiness; were brought out of the same womb of darkness and ignorance, into the same light of truth; that they were partakers of the same faith, and co-heirs of the same hope. They never met but they embraced one another with all the demonstrations of a hearty affection; saluting each other with a holy kiss, not only in their own houses, but at their religious assemblies, as a badge and bond of that Christian fellowship and communion that was maintained amongst them.

 

 3. But the love of those Christians did not lie in a smooth complimented carriage, or in good words,’ Depart in peace,'‘ Be you warmed or filled;' but in the real exercises of charity and mercy. Now because the two great objects of charity are the good of men's souls, and their outward welfare and happiness; the primitive Christians were highly eminent and exemplary for both these. The soul being infinitely more valuable than the body, they were accordingly infinitely careful to save men's souls; ~ to recover them out of the snare of the Devil,” by bringing them over to the” knowledge of the troth-” for this they prayed daily and earnestly.’ We Christians,' (says CYPRIAN to the Proconsul,) `serve the one and true GOD that made heaven and earth, and pray to Him night and day, not only for ourselves, but all men, and for the safety of the emperors themselves.' From this, no injuries nor unkindness could discourage them. They returned kindness for hatred, and by the miseries they endured, showed to them the way to heaven; that now was the time to make their peace with God, and to secure salvation; that there was” no place for repentance” on the other side the grave, the stations of the other world being fixed and unchangeable; that therefore they should believe and live so, that they might eternally rejoice with them, whom they did now so afflict and persecute.

 

 4. This consideration had a great influence upon the sufferings of the primitive Martyrs; willingly running any hazards, cheerfully enduring any miseries, that they might gain others to the faith, and prevent their eternal ruin. That famous story of ST. JOHN the Apostle, shall serve instead of many; the sum of which is this: Coming to a place near Ephesus, in his visitation of the churches, he espied a youth of a comely shape, and taking hold of him, delivered him to the Bishop of the place with this charge; (which he repeated once and again;)’ I commend this person to thee, to be looked to with all care and-diligence, and that in the presence of CHRIST and the Church. The Bishop undertook the charge, received the young man into his: house, instructed him, and at last baptized him. Which being done, he thought he might remit a little of the strictness of his care; but the young man making an ill use of his liberty, fell into bad company, by whose arts he was seduced into ways of riot and wickedness; till despairing of all hope of pardon from GOD, he let loose the reins to all manner of exorbitancy; and agreeing with his confederates, they combined themselves into a society of highway-men, and made him their captain, who quickly became as far beyond the rest in fierceness and cruelty, as he was in power and authority ST. JOHN returning some while after to the same place, required from the Bishop the pledge lie had left with him; who not knowing-what he meant;’ I mean,' said ST. John, the young man; it is the soul of my brother that I require.' The old man, with a dejected look, and tears in his eyes, answered,’ He is dead:' And being demanded by what kind of death answered, He is dead to GOD; for alas! lie is become a villain, and is fled to the mountains to be a thief and a robber. The Apostle rending his clothes, immediately called for a horse and a guide, and made haste to the mountains; where being taken by those that stood sentinel, lie begged to be brought before their captain, who stood ready armed some way off; but as soon as he perceived it was ST. JOHN that was coming towards him, he began- to run as fast as he could. The Apostle, not regarding his own age and weakness, followed after with all his might; and when his legs could not overtake him, he sent these passionate exclamations after him:’ Why, 0 my son, dost thou fly from thy aged and unarmed father Take pity of me, and fear not, there is yet hope of salvation for thee. I will undertake with CHRIST for thee; if need be, I will freely undergo death for thee, as our LORD did for us, and lay down my own life to ransom thee; only stay and believe me, for I am sent by CHRIST.' With that lie stayed, and with a dejected look, throwing away his arms, lie trembled, and dissolved into tears lie embraced the aged Apostle with all possible expressions of sorrow and lamentation. ST. JOHN assured him, lie had obtained his pardon of CHRIST, and having fasted and prayed with him and for him, and refreshed his shattered and disconsolate mind, brought him into, and restored him to the Church.

 

 5. St. Augustine tells us, what pains his mother MONICA took about the conversion of her husband PATRICIUS; how unweariedly she sought to endear -herself to him, by all the arts of a meek, prudent, and sober carriage; how submissively she complied with his untoward humors, how diligently she watched the aptest times of insinuation, never leaving, till at last she gained him over to the faith. Nor was her care and solicitude less for her son AUGUSTINE, who was the hourly subject of her prayers and tears. She plied him with daily counsels and entreaties, implored the assistance of good men, and importuned Heaven for the success of all; not being able to gain any quiet to her mind, till ST. AMBROSE sent her away with this assurance, I That it was not possible that a child of so many tears should perish.' No sooner was his conversion wrought, but her spirit was at ease, and she now desired no more. Himself tells us, That discoursing with her alone some few days before her death, she at last broke off with this farewell: ` For my part, Son, I have now no further hopes in this world; there was but one thing for which I desired to live, that I might see thee a Christian; this my good GOD has abundantly blessed me with; so that what do I make any longer here’

 

 6. Nay, so great a zeal had they for the good of souls, that many did not stick to engage themselves in temporal slavery, for no other end but to deliver others from spiritual bondage. Thus SEILAPION sold himself to a Gentile player, with whom he underwent the meanest offices, till he had converted him, his wife, and whole family to Christianity. Coming afterwards to Lacedoemon, and hearing that a principal person of the city, a very good man otherwise, was infected with the Manichean heresy; one of the first. things he did, was to sell himself to be his slave; in which condition he remained for two years together, till lie had brought his master, and his whole family, off from that pernicious heresy, and restored them to the Church.

 

 7. Having seen what kindness they expressed to men's souls, we come next to that which respected their bodies. This they showed in several instances. In the first place, they took special care to provide for the poor, and such as were unable to help themselves. DIONYSIUS testifies of the Church of Rome,, That they did not only eminently provide for their own poor, but with great liberality administered to the necessities of other churches, plentifully relieving whatever indigent brethren came to them, or wherever they were, though at the greatest distance. Indeed the bounty of those times was almost incredible. ST. CYPRIAN, upon his turning Christian, sold his estate to relieve the wants of. others. NAZIANZEN reports of his father, That he was so kind to the poor, that he did not only bestow the surplusage of his estate upon them, but even part of what was reserved for necessary uses Of his mother, that an ocean of wealth would not have filled her unsatisfied desire of doing good; and that he had often heard her say, that if it were lawful, she could willingly have sold herself and children, to have expended the price upon the uses of the poor.

 

 8. They gave not only according to, but beyond their ability; trusting to the goodness of Heaven to supply what they wanted, which many times made the return, with overplus, by ways uncommon and extraordinary. SOZOHEN relates of EPIPHANIUS, Bishop of Salamine in Cyprus, ` That having spent all his own estate in charitable uses, in relieving the needy, and such as were by shipwreck cast upon the coast; he freely distributed the goods and treasures of his church, and that with so liberal a hand, that the steward of the Church, finding its stock begin to grow very low, with some resentment told him of it: All which notwithstanding, he remitted nothing of his accustomed bounty to the poor. At length, all being spent, a stranger on a sudden comes into the steward's lodgings, and delivers into his hands a great purse of gold, without any discovery either who it was that brought it, or who it was that sent it.”

 

 9. The truth is, they then looked upon the poor as the treasure and ornament of the Church, by whom, as by hills of exchange, they returned their estates into the other world. When DECTUS, the Emperor, demanded of LAURENTIUS, the Deacon of the Church of Rome, the Church', treasures, he promised, after three days, to produce them; in which time, having gathered together the blind and the lame, the infirm and the maimed, at the time appointed, lie brought them into the palace; and when the Emperor asked for the treasures he had promised to bring with him, he shows him his company: `Behold Behold!' said he, ‘these are the treasures of the Church, those eternal treasures which are never diminished, but increase; which are dispersed to every one, and yet found in all.’

 

10. Next to this, their charity appeared in visiting and assisting of the sick; contributing to their necessities, refreshing their tired bodies, curing their wounds or sores with their own hands ST. HIEROME tells us of FABIOLA, a Roman lady, a woman of considerable birth and fortunes, that she sold her estate, and dedicated the money to the uses of the poor: She built an hospital, (and was the first that did so,) wherein she maintained the infirm and miserable, or any sick that she met with in the streets: Here was a whole rendezvous of cripples, hundreds of diseases met together, and herself at hand to attend them; sometimes carrying the diseased in her arms, or bearing, them on her shoulders; sometimes washing and dressing those noisome sores, from which another would leave turned his eyes with horror; other while preparing them food, or giving them physic with her own hand. The like we read of PLACILLA the Empress, wife to the younger THEODOSIUS, that she was wont to take all possible care for the lame or wounded, to go home to their houses, carry them all necessary conveniences, and to assist them, not by the ministry of her servants and followers, but with her own hands. She constantly visited the common hospitals, attended at sick beds, tasted their broths, prepared their bread, reached Ahem their provisions, washed their cups with her own hands, and underwent all other offices, which the very meanest of the servants were to undergo.

 

 11. Nay, how often did they venture to relieve their brethren, when laboring under such distempers as seemed immediately to breathe death in their faces Thus in that sad and terrible plague at Alexandria which, though it principally raged amongst the Gentiles, yet seized also many among the Christians: Many of the brethren, (says the historian,) out of the excessive abundance of their kindness and charity, without any regard to their own health and life, boldly ventured into the thickest dangers; daily visiting, attending,, instructing, and comforting their sick and infected brethren, till themselves expired with them. Nay, many of them whom they thus attended, recovered and lived, while they who had looked to them, died themselves; as if by a strange charity they had willingly taken their diseases upon them, and died themselves to save them from death. Thus it was with Christians, while the Gentiles, in the mean time, put off all sense of humanity: When any began to fall sick amongst them, they presently cast them out, shunned their dearest friends and relations, left them half dead in the highways, and took no care of them, either alive or dead.

 

 12. A third instance of their love, (and which ST. AMBROSE calls the highest piece of liberality,) was their care of those that were in captivity, groaning under the merciless tyranny and oppression of their enemies, to relieve them under, and redeem them out of their slavery. Of ACASIUS, Bishop of Amida, we read in SOCRATES, That when the Roman army had taken seven thousand Persians captive, and would neither release them without a ransom, nor yet give them food to keep them alive; this good Bishop, with the consent of the clergy of his Church, caused all the gold and silver plate, and vessels, that belonged to their church, to be melted down; ransomed the wretches, fed them, and then freely sent them home to their own prince With which generous charity, the King of Persia (as he well might) was strangely amazed, finding that the Romans knew how to conquer an enemy by kindness, no less than by force of arms.

 

 13. This was very great, but yet we meet with a stranger. charity than this in the primitive Church; some that have parted with their own liberty to purchase freedom unto others. So ST. CLEMENT assures us, in his famous Epistle to the Corinthians: ` We have known many amongst ourselves,' says he,’ who have delivered themselves into bonds and slavery, that they might restore others to their liberty; many who have hired out themselves servants unto others, that by their wages they might feed and sustain them that wanted.' Of which this one strange instance shall suffice. Under the Vandalick persecution, many Christians were carried slaves out of Italy into Africa, for whose redemption PAULINUS, then Bishop of Nola, had expended his whole estate; at last a widow comes to him, entreats him to give her as much as would ransom her only son, then slave to the King of the Vandals' son-in-law. He told her he had not one penny left, nothing but his own person, and that he would freely give her to make her best of, and to procure her son's ransom. This the woman looked' upon, from a person of his quality, as rather a deriding her calamity, than a pitying of her case: But lie assured her he was in earnest, and at last induced her to believe him; whereupon they both took shipping for Africa, whither they were no sooner come, but the good Bishop addressed himself to the Prince, begged the release of the widow's son, and offered himself in his room. The issue was, the woman had her son restored her, and PAULINUS became the Prince's slave, who employed him in keeping his garden. He afterwards ingratiated himself into the favor of his master, and discovered to him who he was; the Prince set him at liberty, and gave him leave to ask what he would, which he made no farther use of than to beg the release of all his countrymen then in bondage, which was accordingly granted, and all joyfully sent home with their ships laden with corn and provisions.

 

 14. There is one circumstance yet behind, concerning the love and charity of those times, very worthy to be taken notice of; and that is, the universal extent of it: They did good to all, though more” especially to them of the household of faith,” 1:e., to Christians. They did not confine their bounty merely within the narrow limits of a party, this or that sect of men, but embraced an object of love and pity, wherever they met it. They were kind to all men, yea, to their bitterest enemies, and that with a charity as large as the circles of the sun, that visits all parts of the world, and shines as well upon a stinking dunghill, as upon a pleasant garden. It is certainly the doctrine of our SAVIOR,” You have heard that it has been said, Thou shall love thy neighbor and hate thine enemy But I say unto you, Love your enemies, bless them that curse' you, do good to them that hate you, pray for them which despitefully use you, and persecute you.” This, indeed, is the proper goodness of Christianity; it being common to all men to love their friends, but peculiar to Christians to love their enemies. We read of one PACHOMIUS, an, heathen soldier, in the first times of CONSTANTINE, That the army being well near starved for want of provisions, and coming to a city that was mostly inhabited by Christians, they freely gave them whatever they wanted. Amazed with this strange and wonted charity, and being told, that the people that had done it were Christians, whom they generally preyed upon, and whose profession it was to hurt no man, and to do good to every man; he threw away his arms, and gave up himself to the strictest severities of religion.

 

 15. Of this, I shall only add one instance or two more. EUSEBIUS, speaking of that dreadful plague and famine that happened in the Eastern parts, under the Emperor MAXIMINIUS, wherein so many whole families were swept away at once; adds, That at this time the care of the Christians towards all, evidently approved itself to all the Gentiles that were about them; they being the only persons that, during this calamitous state of things, performed the real offices of mercy and humanity; partly in ordering and burying of the dead, (thousands dying every day, of whom no care was taken,) partly in gathering together all the poor that were ready to starve, and distributing bread to every one of them: The fame whereof filled the ears and mouths of all men, who extolled the God of the Christians, and confessed that they had showed themselves to be the only truly pious and religious persons. And indeed the charity was the more remarkable, in that the Christians, at this very time, were under a most heavy persecution. Thus in the terrible plague that, in the times of GALLUS and VOLUSIAN, raged so much through the whole world, (and that more or less for fifteen years together,) especially at Carthage, when innumerable multitudes were swept away every day, and the streets filled with the carcasses of the dead, which seemed to implore the help of the living, and to challenge it as their right by the common laws of human nature; but all in vain, every one trembling, flying, and shifting for themselves, deserting their nearest friends and kindred, none staying, unless it were to make a prey. In this sad and miserable case, CYPRIAR, (then Bishop of the place,) calls the Christians together, instructs them in the duties of mercy and charity, puts them in mind, that it was no wonder if their charity extended to their own party; the way to be perfect, was to do more than heathens and publicans; “to overcome evil with good.” Immediately they agreed to assist their common enemies, every one lending help according to his rank and quality. Those who by reason of their poverty could contribute nothing to the charge, did what was more; they personally labored, an assistance beyond all other contributions. By which large and abundant charity, great advantage redounded not to themselves only, but universally unto

 

all.

 

CHAPTER 3: Of their Unity, and Peaceableness.

 

 1. WHEN our blessed SAVIOR came to establish his religion in the world, he gave a law suitable to his nature, and to the design of his coming into the world, and to the exercise of his government, as He is” Prince of Peace; a law of mildness and gentleness, of submission and forbearance towards one another. We are commanded to” follow peace with all men;”" to follow after the things that make for peace;” “ as much as in us lies, to live peaceably with all men.” We are forbidden all feuds and quarrels; enjoined” not to revenge ourselves, but to give place unto wrath; to let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from us, with all malice; to be kind to one another, tender hearted, forgiving one another, even as GOD for CHRIST'S sake forgives us.

 

 2. Before CHRIST'S coming, the world was over-run with feuds and quarrels, implacable animosities and divisions reigning amongst Jews and Gentiles; the Jews looked upon the Gentiles as dogs and outcasts, refused all dealings with them, even to the denial of common charity and civility, such as to tell a man the way, or to give him a draught of water; they reproached them as the vilest and most profligate part of mankind, I sinners of the Gentiles,' according to the usual style. Nor did the Gentiles less scorn and deride the Jews, as a contemptible generation, stopping their noses, and abhorring the very sight of them, if by chance they met them; they looked upon them as the enemies of all nations, that did not so much as wish well to any; nay, as haters of mankind; as TACITUS and their enemies in Joseraus represent them. The effect of which was, that they oppressed and persecuted them in every place, trod them as dirt under their feet, till at the last the Romans came, and finally took away both their place and nation. Thus stood the case between them till the arrival of” the Prince of Peace;” who partly by his death, whereby he” broke down the partition-wall” between Jew and Gentile; partly by the healing tendency of his doctrine; partly by the quiet and peaceable carriage of his followers, did quickly extirpate and remove those mutual feuds and animosities, and silence those passionate divisions, that were amongst them.

 

 3. How much their religion contributed to the public tranquility, by forbidding pride, passion, covetousness, and such sins as are the great springs of confusion and disturbance, JUSTIN MARTYR tells the Emperors:’ As for peace,' says lie,’ we, above all other men in the world, promote it; forasmuch as we teach, That no wicked man, no covetous or treacherous person, no good or virtuous man, can be hid from the eye of GOD; but that every man is traveling either towards an eternal happiness or misery, according to his works. And did all men believe this, no man would dare for a few moments to deliver up himself to vice and wickedness, knowing it would lead him on to the condemnation of everlasting fire; but would by all means restrain himself, and keep within the bounds of virtue, obtain the rewards that are dispensed by God, and avoid the punishments that are inflicted by him.'

 

 4. Such was the temper, such the carriage, of Christians towards their enemies, and them that were without: Within themselves they maintained the most admirable peace and harmony, and were of one heart and soul. They lived in the strictest amity, and abhorred all division as a plague and firebrand. But because men's understandings not being all of one size, nor all truths alike plain and evident, differences in men's judgments and opinions must needs arise; no schism ever arose in the Church about any of the more considerable principles of religion, but it was presently bewailed of all pious and good men, and the breach endeavored to be made up; no ways left unstamped, no methods of persuasion omitted, that might contribute to it.

 

When NOVATUS (or rather NOVATIAN) had made some disturbance in the Church of Rome, concerning the receiving the lapsed into communion DlONYSLUS (the good Bishop of Alexandria) writes to him to extinguish the schism; telling him, it is better to suffer any thing than that the Church of GOD should be rent in pieces: That it is more illustrious to suffer martyrdom to keep divisions out of the Church, than to die for not sacrificing to idols; for in the one case a man suffers martyrdom only upon his own account, but in the other he suffers for the advantage and benefit of the whole Church.

 

 5. How severely they branded all schism and division, how industriously they labored to take up all controversies amongst Christians, and to reconcile dissenting brethren, to maintain concord and agreement among themselves; and to prevent all occasions of quarrel and dissension, might easily be made appear out of the writers of those times. Hence those canonical epistles, (as they called them,) wherewith persons were wont to be furnished, when going from one place to another; of which there were especially three sorts. First, Evarartxal, or commendatory epistles, mentioned by ST. PAUL. They were granted by clergymen going into another diocese, by the Bishop that ordained them, testifying their ordination, their soundness and orthodoxy in the faith, the innocence and unblameableness of their lives. They were granted to all, whether clergy or laity, that were to travel, as tickets of hospitality, that wherever they came, upon producing these letters, they might be received and entertained. A piece to prudence which JULIAN the Apostate admired in the Christian constitution, the like whereunto he endeavored to establish in his Pagan reformation. The second sort were,*, letters dimissory, whereby leave was given to persons going into another diocese, either to be ordained by the Bishop of that place, or if ordained already, to be incorporated into the clergy of that Church. The third were,*, letters of peace, granted by the Bishop to the poor that were oppressed, and such as fled to the Church for its protection and assistance. By these arts the prudence of those times sought to secure the peace of the Church, and prevent all dissensions: And where matters of greater moment fell out, how quickly did they flock together to compose and heal them

 

 6. Nor did there want meek and peaceable minded men, who valued the public welfare before any private and personal advantage. When great contests were raised by some unquiet persons about the See of Constantinople, (then possessed by GREGORY NAZIANZEN,) lie himself stood up in the midst of the assembly, and told the Bishops, flow unfit it was, that they who were preachers of peace to others, should fall out amongst themselves; begged of them to manage their affairs calmly and peaceably: And,’ If I,' says be,’ be the JONAS that raises the storm, throw me into the sea, and let these storms and tempests cease: I am willing to undergo whatever you have a mind to; and though innocent and unblameable, yet for your peace and quiet sake, am content to be banished out of the city Only, according to the Prophet's counsel, be careful to love truth and peace.' And therewith freely resigned his bishopric, though settled in it by the express command of the Emperor, and the universal desires and acclamations of the people.

 

 7. Nay, when good men were most zealous about the main articles of faith; yet in matters of indifference, and such as only concerned the rituals of religion, they bore with one another, without any violation of that charity which is the great law of Christianity. Thus in that famous controversy about the keeping of Easter, so much agitated between the Eastern and Western Churches, IREN1EUS, in a letter to Pope Vicvon, tells him, That Bishops in former times, however they differed about the observation of it, yet always maintained an entire concord and fellowship with one another: The Churches being careful to maintain a peaceable communion, though dif. fering in some particular rites and ceremonies. Thus when POLYCAUP came to Rome from the Churches of the East, to treat with Pope ANICETUS about this, though they could not satisfy each other to yield the controversy, yet they kissed and embraced one another, received the Holy Communion together; and ANtICETUS (to do the greater honor to POLYCARP) gave hint leave to consecrate the Eucharist in his. church; and at last they parted in great peace and friendship: the difference of the observation not at all hindering the agreement and harmony of the Church.

 

8. The Christians of those times had too deeply imbibed that precept of our SAVIOR, “Love one another as I have loved you,” to fall out about every nice and trifling circumstance; no, when highliest provoked and affronted, they could forbear and forgive their enemies, much more their brethren. In short, Christians were careful not to oflend either GOD or man, but to keep and maintain peace, with both: Thence that excellent saying of EPHREM SYRUS, the famous Deacon of Edessa, when he came to die:’ In my whole life I never reproached my Lord and Master, nor suffered any foolish talk to come out of my lips; nor did I ever curse or revile any man, or maintain. the least difference or controversy with any Christian in all. my life.'

 

 CHAPTER 4: Of their Obedience and Subjection to Civil Government.

 

 1, How much Christian Religion, transcribed into the lives of its professors, contributes to the happiness of men, not only in their private capacities, but as to the public welfare of human societies, we have already discovered in several instances. Now, because government is the great support of external peace and happiness, we shall in the last place consider, how eminent the first Christians were for their’ submission to civil government.' And certainly, there is scarce any instance wherein primitive Christianity did more triumph in the world, than in their exemplary obedience to the powers and magistrates under which they lived; honoring their persons, revering their power, paying their tribute, obeying their, laws, where they were not evidently contrary to the laws of CHRIST; and when they were, submitting to the most cruel penalties they laid upon them, with the greatest calmness and serenity of soul.

 

 2. The truth is, one great design of the Christian law is, to secure the interests of civil authority: our SAVIOR having expressly taught us, That we are to “give unto Ceasar the things that are Caesar’s, as well as unto GOD the things that are God's.” And his Apostles spoke as plainly as words could speak,” Let every soul be subject to the higher powers; for there is no power but of GOD The powers that be, are ordained of God. Whoso ever therefore resisteth the power, resisteth the ordinance of GOD; and they that resist shall receive to themselves damnation. Wherefore you must needs be subject, not only -for wrath, but also for conscience' sake. For, for this cause pay you tribute also; for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor.” Where we may take notice both of the strictness and universality of the charge, and (what is material to observe) this charge given the Romans, at that time when NERO was their Emperor; a man so prodigiously brutish and tyrannical, that the world scarce ever brought forth such a monster,’ a beast in the shape of a man.' Nor did this excellent spirit die with the Apostles: we find the same temper ruling in the succeeding ages of -Christianity. The Christians (says one of the ancients) obey the laws that are made, and by the exactness of their lives, go beyond that accuracy, which the law requires of them; they love all men, though all men study to afflict and persecute them.’ Are there any (as ATHEANGORAS concludes his address to the Emperors) more devoted to you than we Who pray for the happiness of your government, that, according to right and equity, the son may succeed his father in the empire, that your dominions may be enlarged, and that all things may prosper that you take in hand: And this we do, as that which turns both to yours and our own advantage, that so under you leading a quiet and peaceable life, we may cheerfully obey all those commands which you lay upon us.' ST. POLYCARP, a little before his martyrdom, wrote to the Christians at Philippi, earnestly exhorting them to obey their rulers, and to exercise all patience and long-suffering towards them. And when he stood before the Proconsul, he told him,' That this was the great law of Christianity, that we are commanded by GOD to give all due honor and obedience to princes and potentates; such as is not prejudicial to us; 1:e., (for so doubtless he means,) such as is not contrary to the principles of our religion.'

 

 3. TERTULLIAN tells us, It was a solemn part of the, Church Service in his time, to pray for the happiness of the princes under whom they lived:’ We pray,' says he,’ for the Emperors, for the Ministers of State, for the quietness of affairs, for the continuance of their lives and government; that God would give them a long life, a secure reign, an undisturbed house, powerful armies, faithful senators, honest subjects, a quiet people, and indeed whatever they can wish for, either as men or emperors.'‘ They that think (says he) that we are not solicitous about the safety of princes, let them look into the commands of God recorded in our Scriptures, which we freely expose to the view of all; there they will find that we are enjoined to pray for the happiness of our very enemies and persecutors: And who are so much such as they And yet we are plainly and particularly commanded to “pray for kings, for princes, and all that are in authority, that the state of things may be quiet and peaceable.”'

 

 4. For all customs and tributes, none ever paid them more freely than they.’ For your taxes and tributes, (says JUSTIN MARTYR to the Emperor,) we are, above all other men, every where ready to bring them in; being taught so to do by our great Master, who bade those that asked the question, Whether they might pay tribute unto CAESAR To give unto Caesar the things that are CAESAR'S, and unto God the things that are God's.” For which reason, we worship none but GOD: And as for you, in all other things we cheerfully serve you, acknowledging you to be governors of men, and praying that, together with your imperial power, you may have a wise and discerning judgment and understanding.'

 

 5. Nor were they thus only in prosperous times, but under the heaviest persecutions. CYPRIAN tells the Proconsul, That as badly as they were used, yet they ceased. not to pray for the expulsion of the common enemies, for seasonable showers, and either for the removing or mitigating public evils. Nor were they thus kind and good-natured, thus submissive and patient, for want of power, and because they knew not how to help it: TERTULLIAN answers in this case, That if they thought it lawful to -return evil for evil, they could in one night, with a few firebrands, plentifully revenge themselves; that they were no small and inconsiderable party, and they needed not to betake themselves to the little arts of skulking revenues, being able to appear in the capacity of open enemies; that though of but yesterday's standing, yet they had filled all places, all offices of the empire; and what wars were they not able to manage, who could so willingly give up themselves to be slain Nay, that they need not take up arms and rebel; for their party was so-numerous, that should they but agree together to leave the Roman empire, and to go into some remote corner of the world, the loss of so

 

many members-would utterly ruin it; and they would stand amazed and affrighted at that solitude and desolation that would ensue.

 

 6. Yet they were accused of sedition, and holding unlawful combinations, which arose upon the account of their religious assemblies, which their enemies beheld as societies erected contrary to the Roman laws. Hence PUNY giving the Emperor an account of the Christians, and especially of their assembling at their solemn feasts of love, tells him, That he had published an edict to forbid the Hiuterite or Societies.

 

 But to this the Christians answered, That their meetings could not be accounted amongst, the unlawful factions, having nothing common with them. That if the Christian assemblies were like others, there would be some reason to condemn them under the notion of factions; but to whose prejudice (say they) did we ever meet together We are the same when together, that we are when asunder; the same united, as in every single person, hurting no man, grieving no man; and therefore when such honest men meet together, it was rather to be called a council than a faction. 'You defame us (says TERTULLIAN) with treason against the Emperor, and yet never could any Albanians, Nigrians, or Cassians (persons that had mutinied and rebelled against the Emperors) be found amongst the Christians; they are those that swear by the Emperor's genius, that have offered sacrifice for their safety, that have often condemned Christians; these are the men that are found traitors to the Emperors. A Christian is no man's enemy, much less his prince's; knowing him to be constituted by God, he cannot but love, revere, and honor him, and desire that he and the whole Roman empire may be safe, as long as the world lasts.'

 

CHAPTER 5:

 

Of the Discipline of the Ancient Church.

 

 1. THERE is one thing yet remains, which was not properly reducible under any particular head; that is, to consider what discipline was used towards offenders in the ancient Church; only premising this, That the Christian Church being established by CHRIST as a society, distinct from that of the commonwealth, is, by the very nature of its constitution, invested with an inherent power of censuring its members that offend against the laws of it; for without such a power as this, it is impossible that, as a society, it should be able to subsist. Now for the better understanding what this power was, and how exercised in the first ages of the Church, we shall consider these four things: What were the usual crimes that came under the discipline of the ancient Church; what penalties were inflicted upon delinquent persons; in what manner offenders were dealt with; and by whom this discipline was administered.

 

 2. First, What the usual offences were, which came under the discipline of the ancient Church. In general, they were any offences against the Christian Law; any vice or immorality that was either public in itself, or made known to the Church. For the Christians of those times were infinitely careful to keep the honor of their religion unspotted; to stifle every sin in its birth; and by bringing offenders to public shame, to keep them from propagating a bad example. For this reason they watched over one another, told them privately of their faults, and (when that would not do) brought them before the Church. It is needless to reckon up particular crimes, when none were spared: Only because in those days (by reason of the violent heats of persecution) the great temptation which the weaker Christians were exposed to, was to deny their profession, and to offer sacrifice to the heathen gods; therefore lapsing into idolatry, was the common sin that came before them. This sin of idolatry, or denying CHRIST, in those times was usually committed three ways: Sometimes by exposing the Scriptures to the malice of their enemies, which was accounted a virtual renouncing Christianity. 

 

 This was especially remarkable under the Dioclesian persecution in the African churches. For DIOCLESIAN had put forth an edict, that Christians should deliver up their Scriptures to be burned. This command was prosecuted with great fierceness, and many Christians, to avoid the storm, delivered up their Bibles to their enemies. Hence they were styled Traditores, with whom the Orthodox refusing to join after the persecution was over, gave birth to that unhappy sect of Donatists, which so much exercised the Christian Church. Other whiles, Christians became guilty of idolatry by actual sacrificing or worshipping idols; these were called Thurificati, from their burning incense upon the altars of the heathen deities. Others fell into this sin, by corrupting the heathen Magistrate, and purchasing a warrant of security from him, to exempt them from the penalty of the law, and the necessity of sacrificing.

 

 2. Secondly, What punishments were inflicted upon delinquent persons: And they could be no other than such as were agreeable to the nature of the Church; which as it transacts only spiritual matters, so it could inflict no other than spiritual censures. It is true, indeed, that in the first age especially, the Apostles had a power to inflict bodily punishments upon offenders; as ST. PETER did towards ANANIAS and SAPPHIRA, striking them dead upon the place. And ST. PAUL punished ELYMAS with blindness, for his malicious opposition of the Gospel: And this, doubtless, he primarily intends by his delivering over persons unto Satan: for no sooner were they excommunicated, but Satan seized upon them, and either by actual possessing, or some other sign, made appear that they were delivered over into his power. This could not but strike a mighty terror into men, and make them stand in awe of the censures of the Church: And question less, the main design of the Divine Providence in affording this extraordinary gift, was to supply the defect of civil power, of which the Church was then wholly destitute. How long this miraculous power lasted in the Church, I know not. The common penalty they made use of, was excommunication or suspension from communion with the Church; the cutting off an offending person as a rotten and infected member, till by repentance and wholesome discipline he was cured and restored; and then he was re-admitted into church-society.

 

 3. This suspension, and the penance that accompanied it, was longer or shorter, according to the nature of the crime; sometimes two, three, ten, fifteen, twenty, or thirty years, and sometimes for the whole life; nay, in some cases it was not taken off at death, but persons were left to the judgment of GOD, without any testimony of their reconciliation to the Church. Though herein the severity was mitigated, not only by private Bishops, but by the great council of Nice; which ordained, that penitent persons should not be denied the communion at the hour of death. If the person offending happened to be in orders, he forfeited his ministry; and though upon his repentance he was restored to communion, yet it was only as a lay-person, never recovering the honor of his office.

 

 4. Indeed they strove by all ways to discourage sin, never thinking the curb strong enough, insomuch, that by some the string was stretched too far, and all pardon denied to them that had sinned. This uncomfortable doctrine was, if not first coined, yet maintained by the Novatian party. For NOVATUS, ST. CYPRIAN'S Presbyter, being suspended by him for his vile enormities, fled over to Rome, and there one himself to NOVATIAN, a Presbyter of that Church, (the two names are frequently confounded by the Greek writers,) who ambitiously sought to make himself bishop, and to thrust out CORNELIUS, newly elected into that see; but not being able to compass his design, between them they started this amongst other heretical opinions, That the lapsed (who through fear of suffering had fallen in the time of persecution) were not to be admitted to repentance; that it was not in the power of the Church to absolve or give them any hopes of pardon, leaving them to the judgment of GOD.

 

 5. Thirdly, In what manner offenders were dealt with, both as to their suspension and penance, and as to their absolution. This affair was usually managed after this order: At their public assemblies, (as we find in TERTULLIAN,) amongst other parts of their holy exercises, there were exhortations, reproofs, and a divine censure; for the judgment is given with great weight, as amongst those that are sure GOD beholds what they do: And this is one of the highest forerunners of the judgment to come, when the delinquent person is banished from the communion of prayers, assemblies, and all holy commerce.

 

 It is true, that in some cases the martyrs finding such lapsed persons truly penitent, did receive them into private communion: But to public communion they were never admitted, till they had exactly Fulfilled the discipline of the Church, which principally consisted in acts of repentance and mortification, more or less, according to the nature of the offence.

 

 6. During this space of penance, they appeared in all the formalities of sorrow and mourning, in a sordid and squalid habit, with a sad countenance, and a head hung down, with tears in their eyes, standing without at the church-doors, (for they were not suffered to enter in,) falling down upon their knees to the Ministers as they went in, and begging the prayers of all good Christians for themselves, with all the expressions and demonstrations of a sorrowful and dejected mind. without this, neither riches nor honor would procure any admission into the Church.

 

 THEODOSIUS the Great, for his slaughter of the Thessalonians, was by ST. AMBROSE, Bishop of Milan, suspended, brought to public confession, and forced to undergo a severe course of penance for eight months together; when after great demonstrations of a hearty sorrow and sincere repentance, not more rigidly imposed upon him, than readily and willingly received by him, after his usual prostrations in the church, (as if unworthy either to stand or kneel,) crying out iii the words of DAVID,” My soul cleaveth unto the dust, quicken thou me according to thy word;” after having often torn his hair, beat his forehead, or watered his cheeks with tears, and humbly begged peace and pardon, he was absolved, and restored to communion with the Church.

 

 7. This severity was used towards offenders, partly to deter others; but principally to give satisfaction both to GOD and his Church, concerning the sincerity of their repentance. Hence it is, that these penances, in the writings of those times, are so often called satisfactions: for whenever those Fathers used the word, it is either with respect to men or GOD; if to men, then the meaning is, that by these external acts of sorrow, they satisfy the Church of their repentance, and make reparation for those offences and scandals which they had given by their sins: If to GOD, then it is taken for the acknowledgment of a man's fault, and the begging of pardon and remission.

 

 8. The time of penance being ended, they addressed themselves to the Governors of the Church for absolution hereupon their repentance was taken into examination, and being found to be sincere and real, they were openly readmitted into the Church, by the imposition of the hands of the clergy: The party to be absolved kneeling down between the knees of the Bishop, or, in his absence, of the Presbyter, who laying his hand upon his head solemnly blessed and absolved him. The penitent being absolved, was received with the universal joy, of the people, as one returned from the state of the dead; being embraced by his brethren, who blessed GOD for his return, and many times wept for the joy of his recovery.

 

 9. The time of these penitentiary humiliations varied according to the circumstances of the case; it being in the power of the Bishops to shorten the time, and sooner to take them into communion. A learned man has observed four particular cases, wherein they were wont to anticipate -the usual time of absolution: The first was, when persons were in danger of death: The second, in time of imminent persecution: That so penitents being received into the communion of the Church, might be the better enabled to contend earnestly for the faith. A third case was, when great multitudes were concerned, or such persons as were likely to draw great numbers after them. In this case they thought it prudent and reasonable to deal with persons by somewhat milder and gentler methods, lest by holding them to terms of rigor and austerity, they should provoke them to fly off either to the Heathens, or to Heretics. Lastly, in mitigating the rigours of their repentance, they used to have respect to the person of the penitent, to his dignity, or age, or infirmity, or the course of his past life; sometimes to the greatness of his humility, and the impression which his present condition made upon him. So wisely did the piety of those times deal with offenders; neither letting the reins so loose as to encourage any man to sin, nor yet holding them so strait as to drive men into despair.

 

 10. The fourth and last circumstance concerns the Persons by whom this discipline was administered. Now though it is true, that this affair was managed in the public congregation, and seldom or never done without the consent of the people, yet was it ever accounted a ministerial act, and properly belonging to them. While the number of Christians was small, Bishops were able to manage these and other parts of their office, in their own persons. But about the time of the Decian persecution, when Christians were multiplied, and the number of the lapsed great, it seemed good to the prudence of the Church, to appoint a public penitentiary, (some holy, grave, and prudent Presbyter,) whose office it was to take the confession of those sins which persons had committed after baptism, and by prayers, fasting, and other exercises of mortification, to prepare them for absolution. He was a kind of censor morum, to inquire into the lives of Christians, and to take an account of their failures, and to direct and dispose them to repentance. This office continued till it was abrogated by NECTARIUS, ST. CHRYSOSTOM's predecessor in the See of Constantinople.

 

 11. But besides the standing office of the clergy, we find even some of the laity, the Martyrs and Confessors, that had a considerable band in absolving penitents, and restoring them to the communion of the Church. As the Christians of those times had a mighty reverence for martyrs, so the Martyrs took upon them to dispense in extraordinary cases; for it was customary in times of persecution, for those, who through fear of suffering, had lapsed into idolatry, to make their address to the Martyrs in prison, who did frequently mitigate their penance, and by a note under their hands, signify what they had done, to the Bishop.

 

 12. Besides these libels granted by the Martyrs, there were other Libelli granted by heathen Magistrates, whence the lapsed that had them were called Libellatici, and they were of several sorts: some writing their names, and professing themselves to worship the heathen gods, presented them to the Magistrate; and these did really sacrifice, and pollute not their souls only, but their hands and their lips. Others there were, who did not themselves sign or present any such libels, but some heathen friends for them, and were hereupon released out of prison, and had the favor not to be urged to sacrifice.

 

 A third sort there was, who finding the keenness of their judges was to be taken off with a sum of money, freely confessed to them, that they were Christians and could not sacrifice; and prayed them to give them a libel of dismiss ion, for which they would give them a suitable reward. These were most properly called Libellatici, and Libellati.

 

These, though not altogether so bad as the Sacrcali, yet CYPRIAN charges as guilty of implicit idolatry, having defiled their consciences with the purchase of these books, and done that by consent which others had actually done.

 

 13. And now having taken this view of the Discipline in the ancient Church, nothing remains but to admire and imitate their piety, their hatred of sin, their care and zeal to keep up that strictness and purity of manners, that had rendered their religion so renowned and triumphant in the world:, A discipline, which how happy were it for the Christian world, were it again resettled in its due power and vigour! which particularly is the judgment and desire of our own Church.

 

" In the primitive Church,” says the Preface to the Commination, “there was a godly discipline, that at the beginning of Lent, such persons as stood convicted of notorious sins were put to open penance, and punished in this world, that their souls might be saved in the day of the LORD; and that others, admonished by their example, might be the more afraid to offend. Which said discipline, it is much to be wished might be restored again.”