A

CHRISTIAN LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

THE

CHOICEST PIECES

OF

PRACTICAL DIVINITY

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES

FIRST PUBLISHED IN 1750, IN FIFTY VOLUMES, DUODECIMO.

BY THE REV. JOHN WESLEY, A. M.,

SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. XIX.

LONDON:

PUBLISHED AND SOLD BY J. KERSHAW, 14, City-Road, and 66, Paternoster-Row.

1825

RELIGION OF THE ANCIENT CHRISTIANS.

PART

CHAPTER 1:

Things charged upon the Primitive Christians, respecting their Religion.

1. No sooner did the SON of GOD appear in the world, to establish the most excellent religion that ever was, but he met with the most fierce and vigorous opposition; persecuted and devoted to death as soon as he was born, followed all his life with fresh assaults of malice and cruelty, his credit traduced and slandered, his doctrine despised and slighted, and himself at last put to death with the most exquisite arts of torture and disgrace. And” if they thus served the master of the house, how much more them of the household The disciple not being above his master, nor the servant above his lord.” Therefore when lie gave commission to his Apostles, to publish this Religion to the world, he told them beforehand what reception they must look to meet with: That he” sent them forth as sheep in the midst of wolves;” " that they should be delivered up to the councils, and scourged in the synagogues, and be brought before kings and governors, and be hated of all men for his name's sake.” Nay, so high should the quarrel arise upon the account of religion, that men should violate some of the nearest laws of nature; “betray their friends and kinsfolk; the brother delivering up the brother to death, and the father the child; the children rising up against their parents, and causing them to be put to death.” This he well foresaw would be the fate of its first appearing in the world. And indeed, it could not reasonably be expected, that the Christian Religion should meet with a better entertainment; for the nature of its doctrine was such, as was almost impossible to escape the frowns and displeasure of men. A doctrine it was, that called men off from their pleasures, and offered violence to their inclinations; they required the greatest strictness of life; obliged men” to deny themselves, to take up their cross,” and to follow the steps of a poor crucified SAVIOR. It introduced new rites and ceremonies; it revealed and brought to light such truths, as were not only contrary to the principles of men's education, but many of them above the reach of natural comprehension: too deep for the line of human reason to fathom.

2. Upon these accounts, Christianity was sure to encounter with mighty prejudices and potent opposition; and so it did: for no sooner did it appear in the world, but it was every where spoken against. Princes and Potentates, and the greatest powers and polities of the world, did for some ages combine together, to extirpate and banish it out of the world. And certainly, if strength and subtlety, if malice and cruelty, could have stifled it, it had been smothered in its infancy. But notwithstanding all these oppositions, it still lifted up its head, and outbraved the fiercest storms of persecution; and', as TERTULLIAN told their enemies, U By every exquisite act of cruelty, they did but tempt others to come over to the party: the oftener they were mowed down, the faster they sprang up again, the blood of Christians making the church's soil more fat and fertile.” Hereupon the great enemy of mankind betook himself to other counsels, and sought to undermine what he saw lie could not carry by open assault and battery. He studied to leaven the minds of men with prejudices against Christianity, and to burden it with whale loads of reproaches and defamations knowing no speedier way to hinder its reception. For this purpose all the arts of malice were mustered up, and Christians confidently charged with all those crimes that could render them and their religion vile and infamous. The things charged upon them, were either such as respected their religion, their outward state and condition, or their moral carriage and behavior, with some things relating to the matter or manner of their worship. We shall consider them in order, and how the Christians of those times vindicated themselves from these imputations.

3. The Christian Religion, at its first coming abroad in the world, was mainly charged with Impiety and Novelty. For the first, it was commonly cried out against as a grand piece of Atheism and impiety. The Christians were every where accounted as Atheists, and their Religion as Atheism; and seldom is it that JULIAN the Emperor calls Christianity by any other name.

4. In answer to this charge, the Christians pleaded,

First, That the Gentiles were, for the most part, incompetent judges of such cases as these, as being almost wholly ignorant of the true state of the Christian doctrine. Thus when CRESCENS the philosopher had traduced the Christians as Atheistical and irreligious, JUSTIN MARTYR answers, That he talked about things which he did not understand; that in reproaching the doctrine Of CHRIST, when he did not understand it, he discovered a wicked and malignant temper: or if lie did understand it,. then he showed himself much more disingenuous, in charging upon it what be knew to be false. But JUSTIN well knew, that he was miserably unskillful in matters of Christianity, having formerly had conferences and disputations with him about these things; and therefore offered the senate of Rome, (to whom he then presented his Apology,) if they had not heard the suns of it, to hold another conference with him, even before the senate itself: or if they had heard it, then ire did not doubt the brother delivering up the brother to death, and the father the child; the children rising up against their parents, and causing them to be put to death.” This he well foresaw would be the fate of its first appearing in the world. And indeed, it could not reasonably be expected, that the Christian Religion should meet with a better entertainment; for the nature of its doctrine was such, as was almost impossible to escape the frowns and displeasure of men. A doctrine it was, that called men. off from their pleasures, and offered violence to their inclinations; that required the greatest strictness of life; obliged men” to deny themselves, to take up their cross,” and to follow the steps of a poor crucified SAVIOR. It introduced new rites and ceremonies; it revealed and brought to light such truths, as were not only contrary to the principles of men's education, but many of them above the reach of natural comprehension: too deep for the line of human reason to fathom.

2. Upon these accounts, Christianity was sure to encounter with mighty prejudices and potent opposition; and so it did: for no sooner did it appear in the world, but it was every where spoken against. Princes and Potentates, and the greatest powers and polities of the world, did for some ages combine together, to extirpate and banish it out of the world. And certainly, if strength and subtilty, if malice and cruelty, could have stifled it, it had been smothered in its infancy. But notwithstanding all these oppositions, it still lifted up its head; and outbraved the fiercest storms of persecution; and, as TERTULLIAN told their enemies, a By every exquisite act of cruelty, they did but tempt others to come over to the party: the oftener they were mowed down, the faster they sprang up again, the blood of Christians making the church's soil more fat and fertile.” Hereupon the great enemy of mankind betook himself to other counsels, and sought to undermine what lie saw he could not carry by open assault and battery. He studied to leaven the minds of men with prejudices' against Christianity, and to burden it with whole loads of reproaches and defamations; knowing no speedier way to hinder its reception. For this purpose all the arts of malice were mustered up, and Christians confidently charged with all those crimes that could render them and their religion vile and infamous. The things charged upon them, were either such as respected their religion, their outward state and condition, or their moral carriage and behavior, with some things relating to the matter or manner of their worship. We shall consider them in order, and how the Christians of those times vindicated themselves from these imputations.

3. The Christian Religion, at its first coming abroad in the world, was mainly charged with Impiety. and Novelty. For the first, it was commonly cried out agaist as a grand piece of Atheism and impiety. The Christians were every where accounted as Atheists, and their Religion as Atheism; and seldom is it that JULIAN the Emperor calls Christianity by any other name. my name

4. in answer to this charge, the Christians pleaded, First, That the Gentiles were, for the most part, incompetent judges of such cases as these, as being almost wholly ignorant of the true state of the Christian doctrine. Thus when CRESCENS the philosopher had traduced the Christians as Atheistical and irreligious, JUSTIN MARTYR answers, That he talked about things which he did not understand; that in reproaching the doctrine of CHRIST, when he did not understand it, he discovered a wicked and malignant temper: or if lie did understand it, then lie showed himself much more disingenuous,, in charging upon it what lie knew to he false. But JUSTIN well knew, that he was miserably unskillful in matters of Christianity, having formerly had conferences and disputations with him about these things; and therefore offered the senate of Rome, (to whom he then presented his Apology,) if they had not heard the sum of it, to hold another conference with him, even before the senate itself: or if they had heard it, then he did not doubt but they clearly apprehended how little he understood these things.

5. Secondly, They did in some sort confess the charge, that according to the vulgar notion which the Heathens had of their deities, they were Atheists, 1:e., strangers and enemies to them; that the gods of the Gentiles were at best but demons, unclean spirits, who had long imposed upon mankind; and by their villainies, sophistries, and arts of terror, had so affrighted the common people, who judge of things more by appearance than by reason, that they called them gods, and gave to every one of them that name, which the demon was willing to take to himself and that they really were but devils, the Christians evidently manifested at every turn, forcing them to confess it, while by prayer to the true GOD, they drove them out of possessed persons. Thirdly, In the proper notion of Atheism, they denied the charge, and appealed to their severest adversaries, whether those who owned such principles as they did, could reasonably be styled Atheists None ever pleaded better for the existence of a supreme infinite Being,. who made and governs all things by infinite wisdom and almighty power; none more ready to produce a clear and candid confession of their faith, as to this grand article of Religion, than they. although we. profess ourselves Atheists, with respect to those whom you esteem gods, (so their, apologist tells' the senate,) yet not in respect of the true GOD; the Parent and Fountain of wisdom and righteousness,, and all other excellencies and perfections, who is infinitely free from the least contagion of evil Him, and his only begotten SON, who instructed us and the whole society of good angels in these divine mysteries, and the SPIRIT Of Prophecy, we worship and adore; honoring them in truth, and with the highest reason. Can we then be Atheists, who worship the great Creator of this world, not with blood, incense, and offerings, (which we are sufficiently taught he stands in no need of;) but with prayers and praises, in all the addresses we make to him; believing this to be the only honor that is worthy of Him, not to consume the creatures which he has given us; but to sing and celebrate rational hymns and sacrifices, pouring out our prayers to him as a grateful return for those many good things which we have received, and do yet expect from him.

7.’We are accused (says ARNOBIUS) for introducing profane rites, and an impious religion. But tell me, 0 ye men of reason, how dare you make so rash a charge To adore the mighty GOD, the Sovereign of the whole creation, the Governor of the highest powers, to pray to him with the most obsequious reverence; under an afflicted state to lay hold of him with all our powers, to love him, and to look up to him; is this a dismal and detestable Religion, a Religion full of sacrilege and impiety Is this that bold and prodigious crime, for which you so rage against us, confiscating our estates, banishing our persons, burning, tearing, and racking us to death with such exquisite tortures We Christians are nothing else but the worshippers of the supreme King and Governor of the world, according as we are taught by CHRIST our Master. Search, and you will find nothing else in our Religion: this is the end and design of our divine offices; before Him it is that we are wont to prostrate ourselves Him we worship with common devotions; from Him we beg those things which are just and honest, and such as are not unworthy of Him to hear and grant.' So little reason had the enemies of Christianity to brand it with the note of Atheism and irreligion!

CHAPTER 2: Of the Novelty that was charged upon Christianity.

1. THE next charge was its Novelty, that it wag: an upstart sect, and but of yesterday standing; whereas the religion of the Gentiles had obtained from ages and generations. This charge began betimes. When ST. PAUL preached at Athens, we find this the first thing charged upon him, That he was u a setter forth of strange gods; because he preached to them JESUS and the resurrection;” and it was followed with a loud cry in succeeding times. You are wont to object to us. (says ARNOBIUS,) that our Religion is novel, Started tip not many days ago; and that you ought not to desert your ancient way, and the religion of your country.' And EUSEBIUS tells us, the Heathens were wont to reason thus: I What strange profession of religion is this What new way of life, wherein we can neither discern the rites amongst us used in Greece, nor amongst any sect of the Barbarians Who can deny them) to be impious, who have forsaken the customs of their fathers, observed before in all cities and countries; revolting from a way of worship which had been universally received from all ages, both by Greeks and Barbarians”

2. Nay, after Christianity had been settled for some hundreds of years, and was become the prevailing religion, and had in a manner banished all others, and driven them into corners; yet this charge still continued. Thus JULIAN the Emperor, writing to the people of Alexandria concerning the Galileans,’(so he was wont in scorn to call the Christians)) calls Christianity, the new doctrine that bad been preached to the world; the very title which LUCIAN had long since bestowed upon it; where speaking of our SAVIOR, he calls him the great man that was crucified in Palestine, who introduced that new religion into the world.

3. This was a mighty prejudice against the Christian Religion at its first coming into the. world; for all men, as they have a natural reverence for religion, so they have a great veneration for antiquity, the customs and traditions of their fathers, which they entertain as a most inestimable depositum; and for which they look upon themselves as obliged to contend, as for that which is most solemn and sacred.

4. Two pleas especially, the Christians made to this indictment. First, That the charge was not true: for besides that many principles of Christianity were the same with the law of nature; the Christian Religion was for substance the same with that of the ancient Jews, whose Religion claimed the precedency of all others in the world. That the Religion was in substance and effect the same, is expressly asserted and proved by EUSEBIUS. The ancient Patriarchs were the Christians of the old world, who had the same faith, Religion, and worship, common with us. And how far superior in age they were to any thing recorded of the most ancient Gentiles, to their oldest writers, ORPHEUS, HOMER, HESIOD, nay, to their very gods themselves, is sufficiently made good by many of the ancient Fathers; there being, at the easiest computation; between MOSES and HOMER, above six hundred years. Nay, CADMUS {the first inventor of letters among the Grecians) was some ages junior to MOSES. Nay, whatever useful and excellent notions the great masters of religion amongst the Heathens had amongst them, it is plain they borrowed, or, more truly, stole them from the writings -of the ancient Jews, as is abundantly demonstrated by EUSEBIUS, and by TERTULLIAN before; who shows, that all ‘their poets and philosophers had drunk deep of the fountain of the Prophets, and had forced their best doctrines and opinions from thence, though subtilly altering and disguising them. So that upon this consideration, the accusation was false, and Christianity appears the oldest Religion in the world.

5. Secondly, Admit the Christian Religion, in a limited sense, to be of a later standing than the religion of the Gentiles; yet they pleaded, it was infinitely reasonable, that they should change for the better; that novel truth was better than ancient error; and that they ought not to be bound up in old customs and principles, when those which were abundantly more reasonable were presented to them.

6.’ If you object to us tile novelty of our Religion, (says ARNOBIUS,) may we not charge the same fault upon the most ancient ages of the world, who at first lived in a very mean state; but by, little and little changed it into a more liberal course of life Was it any crime that they changed their beasts' skins into more comely and convenient garments, or, that they no longer chose to dwell like wild beasts in rocks and caverns, when they had learned to build better habitations It is natural to all mankind to prefer better before what is worse. Therefore when you charge us with apostasy front the religion of the ancients, you should rather consider the cause than the action, and not so much upbraid us with what we have left, as examine what it is we have entertained.. For if merely to change our opinion, and to pass from ancient institutions to what is more new, be a crime, then none so guilty of the charge as yourselves, who have so oft changed your manners and course of life, and by embracing new rites and customs, have condemned those that went before.' The same answer ST. AMBROSE gives:’ Our Religion,' you say, - 'is new, and yours ancient: And what does this either hurt our cause, or help yours If ours be new, it will in time become old. Is yours old There was a time when it was new. The goodness and authority of religion is not to be valued by length of time, but by the excellency of its worship; nor does it become us to consider so much when it began, as what it is we worship.'

CHAPTER 3:

Things charged upon the Christians respecting their outward condition.

1. THE second sort of arts which the enemies of Christianity made use of, to render Christians vile and despicable, related to the circumstances of their external state and condition-id the world; where two things were laid to their charge: That they, generally, were a very mean and inconsiderable sort of men; and, That they were a useless and unserviceable people, nay, pernicious and mischievous to the world. They were looked upon as the lowest and meanest rank of men, persons neither considerable for their parts and learning, nor for their estates and quality. Thus CELSUS objected: ‘Let no man come that is learned, wise, and prudent; for these things they account evil and unlawful; but if any be unlearned, or an idiot, let him come and welcome;’ openly declaring, that none but fools, and such as are devoid of sense and reason, slaves, and silly women, are fit disciples for the GOD they worship.’ We may observe,' says he,' these mountebank impostors, bragging great things to the vulgar, not in the presence of wise men, (for that they dare not,) but wherever they espy a flock of weak, simple people, there they presently crowd in. You shall see (as he goes on) weavers, tailors, and the most illiterate fellows, when they can get a few silly women by themselves, then who so wise, and so able to teach and instruct as they’ ORIGEN answers, ‘That the Christian Doctrine invites to wisdom; that ST. PAUL reckons wisdom and knowledge in the first ranks of the gifts of GOD; and that if he any where seem to reflect severely upon wisdom or human learning, (which probably may be the first rise of this charge,) he only censures the abuse, never intending to blame the thing itself; that when he prescribes the property of a true Bishop, or governor of the Church, he requires this as one necessary qualification; That he be “apt to teach, and able by sound doctrine both to exhort and to convince the gainsayers:” That we do not prohibit the wise, learned, and prudent, provided the rude, simple, and unlearned, be not excluded; for to them also the Gospel does promise and provide a remedy, making them meet for GOD. That no man but must confess it is an excellent thing to study the best arts and discipline, and that learning, and the study of arts and prudence, are so far from being a hindrance to the knowledge of GOD, that they mightily advance it: That it is a calumny to compare us to- wandering impostors, who by our expounding the divine Oracles, exhort the people to piety towards the great God, and to the rest of those virtues which are its companions; endeavoring to rescue men from a contempt of the Deity, and all brutish and irregular passions: That Christians are so far from admitting any hastily, that they first examine those that desire to become their auditors; and having privately had trial of them, before they receive them into the congregation, when they perceive them fully resolved to lead a religious life, then they admit them in their distinct orders; some that are newly admitted; others that have given some evidence of their purpose to live as becomes Christians; amongst whom there are governors appointed to inspect and inquire into the life and manners of those who have been admitted, that they may expel those who answer not their profession, and heartily entertain those that do’ That we desire all men may be trained up in the word of GOD; the ministers of our Religion, professing themselves to be debtors both to the Greeks and Barbarians, both to the wise and the unwise; that as much as may be, they may outgrow their ignorance, and attain to the best kind of wisdom. And whereas we are accused of seducing silly women: On the contrary, we reclaim women from immodesty, from falling out with their husbands, and parting from them, and from the wild extravagancies of the sports and theatres. We openly (not in corners) promise eternal happiness to those who live according to the rules of the divine law; who set GOD always before their eyes, and whatever they do, endeavor to approve themselves to Him.'

2. Nor were the Christians of those times more despised for their weakness and ignorance, than they were for their meanness and poverty. They were looked upon as the scum and refuse of the people, scarce a considerable man to be found amongst them.’ See, (says the Heathen in MINUTIUS FELIX,) you are a poor, beggarly, hunger. starved generation, that have neither riches nor reputation.' This charge was not wholly true: the Christians having amongst them persons of considerable place and quality.

3. But suppose it had, yet this was no real prejudice to• their cause, nor any great hurt to them.’ That the most part of us are poor, (says OCTAVIUS to CECILIUS,) is not our dishonor but our glory; the mind, as it is dissolved by plenty and luxury, so it is strengthened by indigence and frugality: and yet how can that man be poor, who, wants not, who is rich in and towards GOD That man is rather poor, who when he has a great deal, desires more. The truth is, no man can be so poor, as he was when he was born. The birds live without any patrimony entailed upon them, and the beasts find pastures every day; and yet these are born for our use; all which we fully enjoy, when we do not covet them. Much lighter and happier does he go to heaven, who is not burdened by the way with an unnecessary load of riches.'

4. But this was not all: They were charged as a Useless people, that contributed nothing to the happiness of the commonwealth; nay, as destructive and pernicious to human society, and the cause of all those calamities that befell the world. In answer to the first, their being useless; hear what TERTULLIAN says:’ How can this be, when we live amongst you, have the same diet, habit, manner, and way of life We are no Brahmans or Indian Gymnosophists, who live in woods, and banish themselves from all civil life. We are not unmindful of what we owe to our great Creator, and therefore despise none of his creatures, though careful to use them with temperance and sobriety. Wherefore we live not in the world without the use of your markets, shambles, shops, stables, and other ways of commerce. We go to sea with you, bear arms, till and improve the ground, use merchandise; we undergo trades amongst you, and expose our works to your use. And how then we can seem unserviceable to your affairs, with which and by which we live, I see not. Certainly if any have cause to complain of our being unprofitable, they are bawds, panders, hectors, and ruffians; sellers of poison, magicians, soothsayers, wizards, and astrologers; and to be unserviceable to these, is the greatest serviceableness.'

5. It cannot be denied, but that some of the primitive Christians were shy of engaging in wars,-and not forward to; undergo public places of authority and power; but (besides that this was, only the opinion of some private persons, and not the common practice or determination of the church) it arose partly from some mistaken passages in the Gospel; but principally, because such offices and employments were usually clogged with such circumstances and conditions, as obliged them to some things repugnant to the Christian law. Otherwise, where they could do it without offering violence to their religion, they shunned it not, but frequently bore arms, and discharged public offices; as cannot be unknown to any that are versed in the history of the first ages.

6. Besides these, there were several other instances which the Christians pleaded to vindicate themselves from being unserviceable to the good of mankind; amongst which I shall at present take notice only of these two First, That they reclaimed men from vice to a virtuous life; by which means (besides that they provided for men's highest and nearest interest, the interest of their souls, and their eternal happiness in another life) they greatly consulted the peace and welfare of tile places where they lived. For vicious men are the pests of human society, that infect others by their bad examples or persuasions, and entail vengeance upon the places of their residence; whilst good men engage the blessing of Heaven, and both by their counsels and examples, bring over others to sobriety and virtue, whereby they establish and strengthen the foundations of government, and the happiness of civil life.

7. Nay, where the Gospel did not wholly reclaim men from their vices, and bring them over to the Religion of the crucified SAVIOR; yet had it this excellent influence upon - the world, that it generally taught them better lessons, refined their understandings, and filled their minds with more useful notions of religion than they had before. Hence those philosophers, who lived in the time of Christianity, wrote in a much more divine strain, entertained more honorable and worthy sentiments about GOD and religion, and the duties of men in their several capacities, than those of their sect that went before them. The spirit of the Gospel began then to fly abroad, and so could not but leave some tincture and savor upon the spirits of men, though its most inveterate enemies. Besides that many of them did more nearly converse with the writings of Christianity, which they read either out of curiosity, or with a design to confute. This sharpened the edge of their understandings, and furnished them with better notions, more useful precepts and rules of life, than are to be met with in any of the old philosophers: witness those excellent and uncommon strains of piety, that run through the writings of SENECA, EPICTETUS, ANTONINE, ARRIAN, PLUTARCH, HIEROCZLES, PLOTINUS, and the rest that lived in those first ages of the Gospel.

8. And yet not withstanding the case was thus plain and evident, how much the world was beholden to Christians; yet were they looked upon as the pests of human society; counted and called the common enemies of mankind, as TERTULLIAN complains; that they were the causes of all public calamities; and that for their sakes it was, that vengeance did so often remarkably haunt the Roman Empire. This was the common outcry: c If the city be besieged, (says TERTULLIAN,) if any thing happen ill in the fields, in the garrisons, in the islands, presently they cry out, It is because of the Christians. They conspire the ruin of good men, and thirst after the blood of the innocent; patronizing their hatred with this vain pretence, that the Christians are the cause of all public misfortunes and calamities. If the Tiber overflow the walls, if the Nile do not (as it is wont) overflow the fields, if the heaven do not keep its accustomed course, if an earthquake happen, if a famine, or a plague, presently the cry is, Away with the Christians to the lions!’ Thus DEMETRIAN, the proconsul of Africa, objected to ST. CYPRIAN; that they might thank the Christians, that wars did oftener arise, that plagues and famines did rage so much, and that immoderate and excessive rains hindered the kindly seasons of the year. I shall take notice only of two things, which the Christians pleaded in this case. First, That the Gentiles should do well to seek the true causes of these things nearer home, and to inquire, Whether it was not for their own sakes, that the divine providence was thus offended with them, there being very just reasons to think so.

9. Secondly, As to the thing itself, as it was charged upon them, they denied it to be reasons especially, (1), Because the world had been pestered with such evils and miseries. long before the Christian Religion appeared in it. I pray,' says TERTULLIAN, ‘what miseries did overwhelm all the world, and event Rome itself, before the times of TIBERIUS, 1:e., before the coming of CHRIST Have we not read of Hierapolis, and the islands of Delos, and Rhodes, and Cos, destroyed, with many thousands of men Does not PLATO, speak of the greatest part of Asia and Africa swallowed up by the Atlantic Sea An earthquake drank up the Corinthian Sea, and the force of the ocean rent off Sicily from Italy. Not to ask, Where were the Christians, the great continuers of your gods But where were your gods themselves when the flood overran the world Palestine had not yet received the Jewish nation out of Egypt, much less had, the Christians sat down there, when Sodom and Gomorrah, and the adjacent parts, were burned up by a shower of fire and brimstone. (2.) Because since the corning of Christianity, the

world had been, in a better and more prosperous state than it was before; especially whenever the Christian Religion met with any favor and encouragement. The reason of it TERTULLIAN gives: I although we should compare present with former miseries, yet they are much lighter now, since GOD sent Christians into the world; for since innocence has balanced the iniquities of the age, and there have been many who have interceded with Heaven.' Hence Eusebius notes once and again, that the affairs of the empire commonly flourished while Christianity was protected; but when it was persecuted, things began to go to rack, and their ancient peace and prosperity could not be retrieved, till peace and tranquility were restored to the Christians: therefore CYPRIAN tells the Proconsul, that their cruelty to the Christians was one of those crying sins that had provoked God to inflict so many heavy miseries upon them, not only refusing to worship God themselves, but unjustly persecuting those innocent persons that did. So little hand had the Christians in entailing vengeance upon the world, that their enemies rather willfully pulled it down upon their own heads.

CHAPTER 4:

The Charges brought against them respecting their Life and Manners.

1. ALL the attempts that had been hitherto made against the honor and reputation of Christians, seemed but like the first skirmishing of an army, in respect of the main battalion that was yet behind; The charge that was made against their moral Carriage and Behavior. And here they were accused at every turn of no less than sacrilege, sedition, and high treason; of incest, and promiscuous mixtures; of murder, and eating the flesh of infants at their sacramental feasts true, and that for two the particular answers to these charges shall be considered hereafter. I shall only at present take notice of the general vindication which the Christians made of themselves from these indictments; and the sum of what they pleaded lies especially in these three things.

2. First, They did openly assert their innocence, and show by their lives, as well as their apologies, that they were men of quite another temper than their enemies did represent them. Their religion and way of life was admired by all. CLEMENS of Alexandria gives us this short account of them:” As the fairest possession, we give ourselves to GOD, entirely loving him, and reckoning this the business of our lives. No man is with us a Christian, or accounted truly rich, temperate, and generous, but he that is pious and religious; nor does any farther bear the image of God, than he speaks and believes what is just and holy. So that this, in short, is the state of us who follow God such as are our desires, such are our discourses; such as are our discourses, such are our actions; such as are our, actions, such is our life: so universally good is the whole life of Christians.” Certainly none were ever greater enemies to a naked profession, and the covering of a bad life under the title of Christianity. Do any live otherwise than CHRIST bath commanded It is a most certain argument they are no Christians, though with their tongues they never so smoothly profess the Christian doctrine; for it is not mere professors, but those who live according to their profession, that shall be saved, as JUSTIN MARTYR declares before the Emperors.

3. Secondly, They were willing to put themselves upon; the strictest trial, and to undergo the severest penalties, if found guilty of those crimes that were charged upon them. So their Apologist bespeaks the Emperors:’ We beseech you (says he) that those things that are charged upon the, Christians may be inquired into; and if they be found to be so, let them have their deserved punishment; nay, let them be inure severely punished than other men; but if not guilty, then it is not reasonable that innocent persons should. suffer merely upon report and clamor.

4. But alas! so clear was their innocence, that their bitterest adversaries durst not suffer them to come to a fait open trial.’ If you be so certain that we are guilty, (says TERTULLIAN to the Heathens,) why then are we not treated in the same nature with all malefactors, who have leave, both by themselves and their advocates, to defend their innocence, to answer and put in pleas; it being, unlawful to condemn any before they be heard, and have liberty to defend themselves Whereas Christians only are not permitted to speak any thing that might clear their cause, maintain the truth, and make the judge able to pronounce a righteous sentence. his enough to justify the public odium, if we do but confess ourselves Christians; without ever examining the crime; contrary to the manner of procedure against all other delinquents, whom it is not enough barely to charge to be murderers, sacrilegious, or incestuous, or enemies to, the public, (the titles you are pleased to bestow upon us,) unless they also take the quality of the fact, the place, manner, time, partners, and accessories under examination. But no such` favor is shown to us, but we are condemned without any inquisition passed' upon us.' And good reason there was that they should take this course, seeing they could really find, nothing to condemn them for, but for being Christians; it was the innocent name that was hated in them; all the quarrel was about this title; and when a Christian was guilty of nothing else, it was this that made him guilty.

5. Thirdly, They appealed for their vindication to the judgment and conscience of their more sober and impartial enemies, and were accordingly acquitted by them, as guiltless of any heinous crimes. PLINY the Younger, being commanded by the emperor TRAJAN, to give him an, account of the Christians, tells him,’ That after the best estimate that he could take, and the strictest inquisition that he could make by tortures, he found no worse of them than this; That they were wont to meet early for the performance of their solemn devotions, and to bind themselves under the most sacred obligations to commit no, vice or wickedness; and that their religion was nothing else but untoward and immoderate superstition.' This is the testimony which that great man (who being Proconsul of Bithynia, was capable to satisfy himself, and who was no less diligent to search into the matter) gives concerning them.. Next after him, SEIRENUS GRANIANUS (the Proconsul of Asia) writes to the Emperor ADRIAN, TRAJAN'’s successor, to represent) to him how unjust it was to put Christians to death, when no crime was duly laid to, their charge, merely to gratify the tumultuous clamors of the people: to whom the Emperor answers,' That they should not be unjustly troubled; that if any thing was proved against them, lie should punish them according to the nature of the fault; but if done out of malice or spite, he should then accordingly punish the accuser as a calumniator.' Next to ADR1AN, ANTON1NUS PIUS, in his Epistle to the Commons of Asia, tells them,’ That they had traduced the Christians, and had objected those crimes to them which they could not prove; that they were more firm and undaunted in their profession than themselves, and had a greater freedom and confidence towards GOD; and that therefore he resolved to ratify and follow the determination of his fathers.'

6. From all which it appears,, how innocent the Christians were of those things which the Gentiles charged upon them, and how strict and unblameable in their lives. ORIGEN tells CELSUS, ‘That the churches of GOD which had taken upon them the discipline of CHRIST, if compared to the common societies of men, were amongst them like lights in the world. For who, says he, is here, but he must needs confess that the worse part of our church is much better than the popular assemblies We Christians do-not measure wisdom by men's habits, but by their minds and tempers, and- do not speak- great things; ‘but live them; having this to boast of, that we really' attain to those things which they earnestly sought, but, could not find' Thus LACTANTIUS, having excellently discoursed of the prodigious debaucheries and wicked nesses of the Heathens;’ But which of these things,' says be, 4 can be objected to our people, whose whole religion is to live without spot or blemish From whence they might easily gather, had they any understanding, that piety is on our side, and that they themselves are vile and impious.' And EUSEBIUS tells us, that in his time -the Christian faith had by- gravity, sincerity, modesty, and holiness of life, so conquered all opposition, that none durst charge it with any of those calumnies which the ancient enemies of our religion used to fasten upon it.’ What religion; says ARNOBIUS, ‘can be truer, more useful, powerful,. and just than this' Which, as he elsewhere notes, renders men meek, speakers of truth, modest, chaste, charitable, kind, and helpful to all, as if most nearly related to us. And indeed, this is the genuine and natural tendency of the Christian doctrine, and which it cannot but effect wherever it is entertained. So true is that which ATHENAGORAS told the Emperors, that no Christian could be a bad man.. And TERTULLIAN openly declares, that when men depart from the discipline of the Gospel, they- cease, amongst us to be accounted Christians.

CHAPTER 5:

Of the positive parts of their Religion; and first, of their Piety towards God.

HAVING thus seen with how much clearness the ancient Christians vindicated themselves from those unjust asper-: signs, which their adversaries had cast upon them; we. come now' to take a more direct view of their religion, which, according to ST. PAUL'S division, we shall con sider as to their piety towards GOD, those virtues which more immediately concerned themselves, and those which respected others. Their piety towards GOD appeared in those two main instances of it; A serious and hearty detestation of idolatry; And, religious care about the concerns of divine worship.

2. Idolatry in those times was the prevailing sin of the world, the principal crime of mankind; a crime of the first rank; a sin that undermined the very being of the Deity, and ravished the honor of his crown. Before we proceed we shall fir4 inquire what was the notion they had of idolatry: And they then accounted a man was guilty of idolatry, when lie gave divine adoration to any thing that was not God: not only when lie worshipped a material idol, but when he vested any creature with that religious respect that was only due to God. Accordingly we find them infinitely zealous to assert adoration as the proper and incommunicable prerogative of God alone; and absolutely refusing to impart religious worship to any, though the best of creatures. Hear what ORIGEN says; to this: ‘We adore,' says he,' our LORD GOD; and serve him alone; following the example of CHRIST, who when tempted by the Devil to fall down and worship him, answered,” Thou shall worship the LORD thy GOD, and. him only shall than serve;” which is the reason why we re, fuse to give honors to those spirits that preside over human affairs, because we” cannot serve two masters; to wit, GOD and Mammon:” as for angels that have the government of fruits and seasons, and the productions of animals committed to them; we indeed speak well of them, and think them happy that they are entrusted by GOD to manage the cone. veniences of man's life; but -yet do not, give them the honor that is only due to God: for this neither does God allow of; neither do they desire it; but equally love and regard its when we do not, as if we did sacrifice to them.' And when CELSUS, a little before, had smartly pressed him to do honor to demons, he rejects the motion with great contempt: ‘Away,' says he,' with this counsel of CELSUS, who in this is not in the least to be hearkened to; for the Great GOD only is to be adored, and prayers to be delivered up by none but his only begotten SON, the firstborn of every creature, that, as our High Priest, he may carry them to his FATHER, and to our FATHER; to his GOD, and to our GOD.' It is true the worship of angels did creep into some parts of the Christian church, but was always disowned, and at last publicly and solemnly condemned by the Laodicean Council:” It is not lawful (says the 35th Canon of that Council) for Christians to leave the church of GOD, and to go and invocate angels. If therefore any should be found devoting himself to this private idolatry, let him be accursed; forasmuch as he has forsaken the LORD JESUS CHRIST, the SON-of GOD, and has delivered up himself to idolatry.” From which nothing can be more clear, than that it was the sense of these Fathers, that the worshipping of angels was not only downright idolatry, but a plain apostasy from the Christian Faith.

3. Nor were they more peremptory in denying divine honor to angels, than they were to martyrs or departed saints: for though they had a mighty respect for martyrs, as those that had maintained -the truth of their religion; and sealed it with their blood, yet were they far from placing any thing of religion or divine adoration in it Whereof it shall be enough to quote one famous instance. The church of Smyrna, writing to the churches of Pontus, to give them an account of the martyrdom of POLYCARPUS, their Bishop, tells them,’ That after he was dead, many of the Christians were desirous to have gotten the remains of his body, to have given them decent burial, but were prevented by some Jews, who importuned the Proconsul to the contrary; suggesting, that the Christians, leaving their crucified Master, might henceforth worship POLYCARPUS;' whereupon they add, It hat this suggestion must proceed from ignorance of the true state of Christians:' ` This they did,' say they,’ not considering how impossible it is, that ever we should either forsake CHRIST, who died for the salvation of mankind, or that we should worship any other. We adore him as the Son of God- but the martyrs as the disciples and followers of our Lord; we deservedly love them for their eminent kindness to their own Prince and Master, whose companions and follow-disciples we also by all means desire to be.'

4. This was the doctrine and practice of Christians then, and it held so for some ages after, even down to the times of ST. AUGUSTINE, who does no less frequently than expressly assert,’ That though the honor of love, respect, and imitation, yet no religious adoration is due either to. angels, martyrs, or departed saints.'

5. Being imbued with such principles, and trained up under such a discipline as this, it is no wonder if they would do and stiffer any tiling rather than comply with the least symptom of idolatry. They willingly underwent banishment and confiscation; amongst several of which sort, CALDONIUS tells CYPRI A,N of one BONA, who being violently drawn by her husband to sacrifice, they by force guiding her hand to do it, cried out and protested against it, that it was not she, but they that did it, and was there upon sent into banishment. They freely laid down their. greatest honors and dignities, rather than by an idolatrous act to offer violence to their consciences.

6. Yea, how cheerfully did they choose rather to shed their blood, than to defile their consciences with idolatry; of which EUSEBIUS gives us many instances. And indeed this was the common test in those times; Either sacrifice or die. PHILEAS, Bishop of Thumus, in a letter to his people, giving them an account of the martyrdoms that happened at Alexandria, tells them,’ That many, after having endured strange and unheard of torments, were put to their choice, whether they would sacrifice and beset at liberty, or refuse and lose their heads; whereupon all of them, without any hesitation, readily went to embrace. death.' And EUSEBIUS tells its of a whole city of Christians; in Phrygia, which, together with all the men, women, and children, was burned to ashes, for no other reason, buts because they universally refused to obey those that come warranted them to worship idols.

Z7. By this we may see how unjustly the Christians were traduced and accused for idolaters. For their worshipping the sun, TERTULLIAN answers,’ That the mistake arose from a double cause, partly that the Christians of those times did generally pray towards the east and the sun rising; and partly because they performed the solemnities of their religion upon the day that was dedicated to the sun, which made the Gentiles suspect that they worshipped the sun itself.' They were next charged with worshipping crosses; a charge directly false.’ As for crosses,' says OCTAVIUS, ‘we neither desire nor worship them; it is you who consecrate wooden gods.' The occasion of it, no doubt, was, the Christians talking of and magnifying so much their crucified Master. But paying adoration to a material cross, was a thing to which those times were the greatest strangers.

CHAPTER 6: Of Churches and Places of Public Worship.

1. THE primitive Christians were not more zealous against the idolatrous worship of the heathen gods, than they were observant of whatever concerned the worship of the true, as to all the material parts of it; as will easily appear, if we consider what care they had about the place, time, persons, and both the matter and the manner of that worship that they performed to GOD.

2. In the sacred story, we find some more than probable footsteps of some determinate places for their solemn conventions, and peculiar to that use. Of this nature was that upper room, into which the apostles and disciples (after the ascension of our SAVIOR) went up, as into a place commonly known and separate to that use, there, by fasting and prayer, to make choice of a new Apostle and this supposed by a very ancient tradition to have been the same room wherein our SAVIOR, the night before his death, celebrated the Passover with his disciples, and instituted the LORD'S Supper. Such a one, if not the same, was that one place, wherein they were all assembled with one accord upon the day of Pentecost, when the HOLY GHOST visibly came down upon them. The multitude (and they too, strangers of every nation under heaven) came readily to the place upon the first rumor of so strange an accident; which could hardly have been, had it not been commonly known to be the place where the Christians used to meet together. And this, very learned men take to be the meaning of that: (Acts 2: 46:)” They continued daily with one accord in the temple, and breaking bread,” *, (not as we render it, from house to house, but at home, as it is in the margin, or,)” in the house; they eat their meat with gladness and singleness of heart;” 1:e., when they had performed their daily devotions at the temple, at the accustomed hours of prayer, they used to return home to this upper room, there to celebrate the holy Eucharist, and then go to their ordinary meals.

3. Thus stood the case during the Apostles' times. For the ages after them, we find the Christians had their fixed places of worship, especially in the second century; as, had we no other evidence, -might be made good from the testimony of LUCIAN, who lived under the reign of TRAJAN, and who expressly mentions that house, or room, wherein the Christians were wont to assemble together. And CLEMENS, in his famous Epistle to the Corinthians, assures us that CHRIST did not only appoint the times when; the persons by whom, but the places where he would be solemnly served and worshipped. And JUSTIN MARTYR expressly affirms, that upon Sunday, all Christians (whether in town or country) used to assemble together in one place; which could hardly be done, had not that place been fixed and settled.

4. Their Churches began to rise apace, as they met with more quiet and favorable times; especially under VALERIAN, GALLIENUS, CLAUDIUS, AURELIAN, and some other Emperors: of which times EUSEBIUS tells us, that the Bishops met with the highest respect and kindness, both from people and governors. And adds,’ But who shall be able to reckon up the innumerable multitudes that daily flocked to the faith of CHRIST, the number of congregations in every city, those famous meetings of theirs in their oratories or sacred places; so great, that not being content with those old buildings which they had before, they erected, from the very foundations, more fair and, spacious churches in every city' This was several years before the times of CONSTANTINE; and yet even they had their churches of ancient date.

5. Thus we have seen, that from the very infancy of the Gospel, the Christians always had their settled places of divine worship. For the form of their churches, it was for the most part, oblong; to keep (say some) the better correspondence with the fashion of a ship: the common metaphor by which the church was wont to be represented; and to put us in mind that we are tossed up and down in the world as upon a stormy and tempestuous sea; and that out of the church there is no safe passage to heaven, the country we all hope to arrive at.

6. I shall not undertake to describe at large the exact form, and the several parts and dimensions of their churches; (which varied somewhat according to different times and ages;) but briefly reflect upon such as were most common and remarkable. At the entrance of their churches was the porch, in greater churches of somewhat larger capacity. Here stood the lowest order of penitents, begging the prayers of the faithful as they went in. For the church itself, it usually consisted of three parts: The first was the narthex: that part of the church that lay next to the great door by which they entered: in the first part of it stood the Catechumens, or first learners of Christianity; in the middle the Euergumeni, or those who were possessed by Satan; and in this part also stood the font: and towards the upper end was the place of hearers, who were one of

the ranks of penitents. The second pa;t contained the middle or main body of the church, (called by the Latins, Navis, from whence our term, the Nave of the church, comes,) where the faithful assembled for the celebration of divine service; where the men and the women had their distinct apartments. In this part of the church, next to the entering into it, stood the class of the penitents, who were called, *, because at their going out they fell down upon their knees before the bishop, who laid his hands upon them. Next to them was the reading desk, whence the Scriptures were read and preached to the people. Above that were the faithful, the highest order of the people, and who alone communicated at the LORD's table. The third part was separated from the rest of the church by rails, called Cancelli; whence our English word Chancel: into this part none might come, but such as were in holy orders. At the upper end of the chancel, was the chair or throne of the bishop, on both sides whereof were the seats of the presbyters. The bishop's throne was raised up somewhat higher' from the ground, and from thence he usually delivered his sermons to the people. Adjoining to the chancel, on the north side, probably, was the Diaconicon; so called because peculiarly committed to the deacon of the place. It was in the nature off our vestries; wherein the plate, vessels, and vestments, belonging to the church, and other things dedicated to holy uses, were laid up. On the other side of the chancel was the: Prothesis; or place where things were prepared in order to a the Sacrament; where the offerings were laid, and what remained of the sacramental elements, till they were decently disposed of.

7. The first use of statues and pictures in public churches. was merely historical, which after ages improved into superstition and idolatry. The first that we meet with upon good authority is no older than the times of EPIPHANIUS,' and then too met with no very welcome entertainment, as may appear from E1'II'HANIUS's own Epistle, translated) by S. HIEROM:” Coming, says lie,” to Anablatha, a village in Palestine, and going into a church to pray, I espied a curtain hanging over a door, whereon was painted the image of CHRIST, or of some Mint; which when I looked upon, and saw the image of a man hanging up in the church, contrary to the authority of the holy Scriptures, I presently rent it, and added the guardians of the church rather to make use of it as a winding-sheet for some poor man's burying. Whereat where they were a little troubled, and said, It was but just that since I had rent that curtain, I should change it, and give them another; I promised, them I would, and have now sent the best I could get;. and pray entreat them, to accept it, and give command, that, for the time to come, no such curtains, being contrary to our Religion, may be hung up in the church of CHRIST; it more becoming your place solicitously too remove whatever is offensive to, and unworthy of, the church of CHRIST, -and the people committed to your charge.” This was written to JOHN, Bishop of Jerusalem, .in whose diocese the thing had been done; and the case is so much the more weighty, by how much the greater esteem, EPIPH ANIUS, (then Bishop of Salamine, in Cyprus;) 'for his great age and excellent learning, had in the church of God. For a great while they had no other public incomes, than either what arose out of those common contributions which they made at their usual assemblies, every one giving according to his ability, which was put into a common stock, or what proceeded from the offerings which they made out of the improvement of their lands, the apostolic canons providing that their first-fruits should be partly offered at the church, partly sent home, to the Bishops and Presbyters. The care of all which was committed to the President or Bishop of the church; (for who, says the author of the fore-cited cartons, is titter to be trusted with the revenues of the church, than he who is entrusted with the precious souls of men:) and by him disposed of for the maintenance of the clergy, the relief of the poor, or what 'fig ever necessities of the church. As Christianity increased, and times grew better, they obtained fixed revenues, houses and lands being settled upon them; for such it is certain they had, even during the times of persecution for so we find in a law of CONSTANTINE and LICINIUS, where giving liberty of religion to Christians, and restoring them to the churches which had been taken from them; they add, and because the Christians had not only places wherein they were wont to assemble, but are also known: to have had other possessions, which were not the propriety of any single person, but belonged to the whole body and community: all these we command to be immediately restored to every society or community of them.

CHAPTER 8:

Of the LORD's Day, and the Fasts and Festivals of the ancient Church.

1. In all ages and nations, men have been guided by the very dictates of nature, to pitch upon some certain seasons wherein to assemble and meet together, to perform the public offices of religion. What were the public festivals: observed amongst Jews or Gentiles, I am not concerned to take notice of. For the ancient Christians, they ever had their solemn and stated times of meeting together to perform divine worship. The LORD'S day challenges the precedence of all the rest; sometimes (especially by JUSTIN MARTYR and TERTULLIAN) called Sunday; because it happened upon that day of the week, which by the- heathens was dedicated to the sun; and therefore, as being best known to them, the Fathers commonly made use of it in their apologies to the heathen governors. But the more proper name was the LORD'S Day, as it is called by ST. JOHN himself; as being that day of the week, whereon our-LORD made his triumphant return from the dead. This, JUSTIN MARTYR assures us, was the true original of the title:’ upon.. Sunday,' says he,’ we all assemble together, being the day set apart for religious uses, as the solemn memorial of Christ’s resting from the work of our redemption in. this world, completed upon the day of his resurrection..'

2. Therefore we may observe all along in the sacred story, that after CHRIST'S resurrection, the Apostles and primitive Christians did especially assemble upon, the first day of the week. Whatever they might do at other times, the first day of the week was their more solemn time of meeting. On this day it was, that they were met together; when our SAVIOR first appeared to them, and so again the week after. On this day they were assembled, when the HOLY GHOST visibly came down upon them, when PETER preached that excellent sermon, converted and baptized three thousand souls. Thus when ST. PAUL, was taking his leave at Troas, upon the” first day of the week,” when the disciples came together to” break bread,” 1:e., to celebrate the holy Sacrament; he preached to them, sufficiently intimating, that upon that day it was their usual custom to meet, in that manner. And elsewhere giving directions to the church of Corinth, (as: he had. done in the like cases to other churches,) concerning their contributions to the poor suffering brethren, he bids them lay it aside upon the first day. of the week, which seems plainly to respect. their religious assemblies upon: that day; for then it was that every one, according to his ability, deposited something to the relief of the poor, and file uses of the endure.

3. After the Apostles, the Christians constantly observed this day, meeting together for prayer, expounding and', hearing of the Scriptures, celebration of the Sacrament, and other public duties of religion.’' Upon the day called Sunday,' says JUSTIN MARTYR,’ all of us that live either in city or country, meet together in one place.' This, doubtless, PLINY meant, when giving TRAJAN account of the Christians, he tells him, That they were want to meet together to worship CHRIST, to die, upon a set day; by which he can be reasonably understood to design no other but the LORD's Day; for though they probably met at other times, yet he takes notice of this only; either. because the Christians, whom he had examined, had not told him of their meeting at other times, or because this was their most public and solemn convention.

4. The ancient Christians had two sorts of solemn fasts; Weekly and annual. Their weekly fasts were kept on Wednesdays and Fridays, appointed because on Wednesday our LORD was betrayed by JUDAS, on Friday crucified by the Jews. This custom EPIPHANIUS refers to the Apostles; and tells us, that those days were observed as fasts through the whole world. These fasts they called their stations, by an allusion to the military stations, and keeping their guard, as TERTULLIAN observes; and they usually lasted till the ninth hour; 1:e., till three of the clock in the afternoon; at which time, having ended their fast-devotions, they received the Eucharist, and went home; whence it is, that TERTULLIAN calls them, **, the' half fasts of stations.' The remains of these primitive stations are yet observed in our church, which by her fifteenth canon, has ordained,’ That though Wednesdays and Fridays be not holy days, yet weekly upon those times, Minister and people shall resort to church, at the accustomed hours of prayer.'

5. Their annual fast was that of Lent, by way of preparation to the feast of our SAVIOR’S resurrection: this was very ancient. From the very first age of the Christian Church, it was customary to fast before Easter; but for how long, it was variously observed according to different times and places; some fasting so many days, others so many weeks, and some so many days in each week: and it is most probably thought that it was at first styled *, not because it was a fast of forty days, but of forty hours, begun about twelve on Friday, (the time of our SAVIOR'S, falling under the power of death,) and continued till Sunday morning, the time of his rising from the dead. Afterwards it was enlarged to a longer time, drawn out into more days, and then weeks, till it came to three, and at last to six or seven. weeks.

6. But with what care so ever they kept the preceding parts, it is certain they kept the close of it with a mighty strictness and austerity: I mean the week that immediately preceded Easter; this they consecrated to more peculiar acts of prayer, abstinence, and devotion; and whereas in the other parts of Lent they ended their fast in the evening, in this they extended it to the cock-crowing, or first glimpse of the morning. This was the great (or holy) week; so called, says CHRYSOSTOM, because this is the week in which truly great and ineffable good things were purchased for us; within this time death was conquered, the curse destroyed, the Devil's tyranny dissolved, his instruments broken, heaven opened, angels rejoiced, the partition wall broken down, and GOD and man reconciled. For this cause we call it the great week; for this cause men fast, and watch, and do alms, to do the greater honor to it: The Emperors themselves, to show what veneration they have for this time, commanding all suits and processes at law to cease, tribunal-doors to be shut up, and prisoners to be set free; imitating herein their great LORD and Master, who by his death at this time delivered us from the prison and the chains of sin.

7. That in and from the times of the Apostles, (besides the weekly return of the Lord’s Day,) there has been always observed an anniversary festival in memory of CHRIST'S resurrection, no man can doubt, that has an insight into the affairs of the ancient Church. NAZIANZEN calls it the holy and famous Passover, a day which is the queen of days, the festival of festivals, and which as far excels all others, as the sun goes beyond the other stars. A time it was, famous for works of mercy and charity, every one striving to contribute liberally to the poor; a duty (as one of the ancients observes) very suitable to that happy season; for what more fit, than that such as beg relief' should be enabled to rejoice at that time, when we remember the common fountain of our mercies Therefore no sooner did the morning of this day appear, but CONSTANTINE used to arise, and, in imitation of the love and kindness of our blessed Savior, to bestow the richest and most noble gifts, and to diffuse the influences of his bounty over all parts of his empire.

8. The next feast considerable in those primitive times,. was that of Whit-Sunday, or Pentecost; a feast of great eminency amongst the Jews, in memory of the law delivered on mount Sinai at that time, and for the gathering and bringing in of their harvest; and of no less note amongst Christians, for the HOLY Ghost’s descending upon the Apostles and other Christians, in the visible appearance of fiery cloven tongues, upon that day, and those miraculous powers that were conferred upon them. It was observed with the same respect to Easter, that the Jews did with respect to their Passover, viz., (as the word imports,) just fifty days after it; reckoning from the second day of that festival. It seems to some to have commenced from the first rise of Christianity, not only because the Apostles and the Church were assembled upon that day, but because ST. PAUL made so much haste to be at Jerusalem the day of Pentecost, which they understand of his great desire to keep it there as a Christian feast. This feast is styled Whit-Sunday, because this (as also Easter) being the stated time for baptism in the ancient Church, those who were baptized put on white garments, in token of that pure and innocent course of life they had now engaged in. We may observe, that in the writers of those times, the whole space of fifty days between Easter and White Sunday goes often under the name of Pentecost, and was in a manner accounted festival. During this whole time baptism was conferred,,-all fasts were counted unlawful;. they prayed standing, as they did every LORD's Day.

9. Epiphany succeeds: this word. was of old promiscuously used, either for the feast of CHRIST'S nativity, or for that which we now properly call by that name. Afterwards the titles became distinct; that of CHRIST'S birth was called Nativity, and appearance of God in the flesh. For the antiquity of it, the first footsteps I find of it are in the second century, mentioned by TIEOPHILUS, Bishop of Caesarea, about the time of the Emperor *. That it was kept before the times of CONSTANTI NE, we have this sad instance: When the persecution raged under DIOCLESIAN, who then kept his court at *, amongst other acts of barbarous cruelty done there, finding multitudes of Christian’s, young and old, met together, in the temple, upon the day of CHRIST'S Nativity, to celebrate that festival, he commanded the church doors to be shut up, and fire to be put to it; which, in a short time, reduced them and the church to ashes.

10. There was another sort of festivals in the primitive Church, kept in commemoration of Martyrs. They were wont once a year to meet at the graves of martyrs, there solemnly to recite their sufferings and their triumphs, to praise their virtues, and to bless GOD for their pious examples, for their holy lives, and their happy deaths. These anniversary solemnities were called Memories Martyrdom, I the memories of the martyrs:' a title mentioned by CYPRIAN, but certainly much older than his time; and indeed when they were first taken up in the Church, is not so exactly known. The first that I remember to have met with, is that of POLYCARP, (whose martyrdom is placed by EUSEBIUS, Ann. 16S, under the third persecution,) concerning whose death and sufferings the church of Smyrna, (of which he was Bishop,) giving an account to the church of Philomelium, profess that they would assemble in that place, and celebrate the birth-day of his martyrdom with joy and gladness. Where we may observe, that this solemnity is styled his birth-day; and indeed so the primitive Christians used to call the days of their death, looking upon these as the true days of their nativity, wherein they were freed from this valley of tears, these regions of death, and born again unto those and

happiness of an endless life.

CHAPTER VIII.

Of the Persons constituting the body of the Church, both People and Ministers.

1. THE persons that made up their religious assemblies, were either the body of the people, or those who were peculiarly consecrated and set apart for the public ministrations of religion. For the body of the people, as Christianity at first generally gained admission in great towns and cities, so all the believers of that place met together, the Christians also of the neighboring villages resorting thither at times of public worship. But religion increasing, the public assembly began to be too numerous to be managed with any convenience; and therefore they were forced to divide the body into particular congregations, who had their pastors set over them, but still were under the superintendence and care of him that was their president or bishop. And according as the Church could form and establish its discipline, the people began to be distinguished into several ranks` and classes, which had their distinct places in the church, and their gradual admissions to the several parts of the public worship. The first were the Catechumens; and of these were two sorts, such as had been Catechumens of some standing, and were ripe for Baptism; these might stay not only the reading of the Scriptures, but to the very last part of the first service. The others were the more rude, who stood only amongst the hearers, and were to depart from the congregation as soon as the lessons were read: These were as yet accounted Heathens, who were instructed in the grounds of religion. These principles were gradually, delivered to them, according as they became. capable to receive them; first the more plain, and then the more difficult.

2. Next were the Penitents, such as were under the censures of the Church, and were gradually to obtain absolution from it. Of these there were several degrees; five especially mentioned by ST. GREGORY of Neoctesarea, who lived about the year 250. The first were such as wept and lamented, and were rather candidates to be received into the orders of penitents, than penitents properly so called. These usually stood in a mournful habit at the church-porch, with tears and great importunity begging of the faithful as they went in, to pray for them. The second were the hearers, who were admitted to hear the Holy Scriptures read and expounded to the. people. Their station was at the upper end of the narthex, to depart from the congregation at the same time with the Catechumens. The third class of penitents was that of the prostrate, because sermon being ended, they fell down before the bishop; who, together with the congregation, falling down and making confession in their behalf, after raised them up and laid his hands upon them. These stood within the body of the church, next the reading pew, and were to depart together with the catechumens. The fourth were the consistencies, such as staved with the rest of the congregation, and did not depart with the catechumens; but after they and the other penitents were God out, stayed and joined in prayer and singing, (but not in receiving the sacrament,) with the faithful. These, after some time, were advanced into the fifth and last order of the communicants, and were admitted to the participation of the holy Sacrament.

3. Persons having fully passed through the state of the Catechumenate, became then candidates of baptism, presented their names to the bishop, and humbly prostrating themselves, begged that they might be entered into the Church. These were called Competentes, because they did sue for the grace of CHRIST conferred in baptism. The last rank was that of the 9nsoi, or the faithful, who having been baptized and confirmed, were then admitted to the participation of the LORD's Supper: the highest and most venerable mystery of the Christian Religion. This, in short, was the state of the people. But because it is not possible any body or community of men should be regularly managed without some particular persons to superintend, direct, and govern the affairs of the whole society, therefore we are next to inquire what persons there were in the primitive Church, that were peculiarly set apart to steer its affairs, and to attend upon the public offices and ministrations of it. That God always had a peculiar people, whom he selected for himself out of the rest of mankind, is too evident to need any proof: such were the Patriarchs, and the holy seed of old; such the -Jews, chosen by him above all other nations in the world. This was His particular lot and portion, comprehending the body of the people in general. But afterwards this title was confined to narrower bounds, and became appropriate to that tribe which God had made choice of. The clergy of the ancient Church (taking it within the compass of its first four hundred years) consisted of two sorts of persons, who were peculiarly consecrated to the more immediate acts of the worship of GOD: and such as were set apart only for the more mean and common services of the Church. Of the first sort were Bishops, Presbyters, and Deacons.

4. The principal officer of the Church, was the President, or Bishop, usually chosen out of the Presbyters. The office of a Bishop was to instruct the people, to administer the Sacraments, to absolve penitents, to excommunicate incorrigible offenders, to preside in the assemblies of the clergy, to ordain inferior officers in the Church, to call them to account, and to deal with then according to the nature of the offense; to urge tile observance of ecclesiastical laws, and to appoint such indifferent rites as were for the decent administration of his church. In short, according to the notation of his name, he was a watchman and centinel, and therefore obliged diligently and carefully to inspect and observe, to superintend and provide for those that were under his charge. Upon the multiplying of country churches, it was thought fit to take in a subordinate sort of Bishops, called Chorepiscopi; whose business it was to superintend the churches in the country, that lay more remote from the city, wherein the Episcopal See was, and which the Bishop could not always inspect and oversee in his own person. These were the bishops' deputies, chosen out of the fittest and gravest persons. They were to be assistant to the bishop, might be present at Synods and Councils, (to many whereof we find their Subscriptions,) and had power to give Letters of Peace, 1:e., such letters whereby the bishop of one diocese was wont to recommend any of his clergy to the bishop of another, that so a fair understanding and Correspondence might be maintained between them.

5. The next office to bishops was that of Presbyters, to whom it belonged to preach to the people, to administer baptism, consecrate the Eucharist, and to be assistant to the bishop both in public ministrations, and dispatching the affairs of the Church. The truth is, the Presbyters of every great city were a kind of ecclesiastical senate, whose counsel and assistance he made use of in ruling those societies of Christians that were under his charge. But though Presbyters by their ordination had a power conferred upon them to administer holy things, yet after the Church was settled, they did not usually exercise this power within any diocese without leave and authority from the bishop, much less take upon them to preach in his presence. This was constantly observed in the churches of Africa, until the time of VALERJUS, ST. AUGUSTINE'S predecessor: who being a Greek, and by reason of his little skill in the Latin tongue, unable to preach to the edification of the people, admitted St. AUGUSTINE (whom he had lately ordained presbyter) to preach before him..

6. After these came Deacons: What the duty of their place was, appears from their primitive election; the Apostles setting them apart to serve, or minister to the tables; 1:e., to attend upon and take charge of those daily provisions that were made for poor indigent Christians: but certainly it implies also their being destinated to a peculiar attendance at the service of the LORD'S table. And both these may be very well meant in that place, it being the custom of Christians then to meet every day at the LoRn's Table, where they made their offerings for the poor, and when poor and rich had their meals together. And hence it was ever an accounted part of the deacon's office, as to take care of the poor, so to wait upon the celebration of the Eucharist, which being consecrated by the bishop or presbyter, the deacon delivered the sacramental elements to the people. Besides this they were- wont also to preach and baptize, and were employed in many parts of the public service, especially in guiding and directing of the people.

7. Sub-Deacons were to be assistant to the deacon, as the deacon to the presbyter, and he to the bishop. One great part of his work was, to wait at the church-doors in the time of public worship, to usher in and bring out the several orders of the catechumens and penitents, that none might mistake their proper stations, and that no confusion or disorder might arise. When he was at first taken in, I cannot find, but he is mentioned in an Epistle of the Roman clergy to them at Carthage, about ST. CYPRIAN'S retirement, and elsewhere very often in CYPRIAN's epistles: Where he also speaks of the Acolythus. What his proper business was, is not so certain: by some his office is said to have been this: To follow, (as the word implies,) or to go along with the bishop in the quality of an honorable attendant, to be ready at hand to administer to him, and to be a companion and witness of his honest and unblameable conversation. But by others he is said to have been a taper-bearer, to carry the lights which were set up at reading. of the Gospel. By CYPRIAN also is mentioned the office of the Exorcist, whose business was to attend the Catechumens and Energumeni, or such as were possessed of the Devil; to pray over them with such prayers as were peculiarly composed for those occasions; and this lie did in the name of the whole Church, the people also at the same time praying within; by which means the possessed person was delivered from the tyranny of the evil spirit.

8. Next to the exorcist was the Lector or Reader; (mentioned frequently by ST. CYPRIAN;) whose business was to read those portions of holy Scripture which were appointed to be read as parts of the divine service. This office JULIAN, (who was afterwards Emperor,) when a young student It at Nicomedia, took upon him, which he did only to blind his cousin CONSTANTIUS, who began to suspect him as inclining to Paganism; to which he openly revolted afterwards, and becamee a bitter enemy to Christians; making ill use of those Scriptures, which he had once privately studied, and publicly read to the people. I know not whether it may be worth the while to take notice of the Ostiarii, or Door-Keepers, answerable to the Nethinims in the Jewish Church; who were to attend the church-doors at times of public assemblies.

9. To these offices they were set apart by solemn rites, of prayer and imposition of hands; a ceremony commonly used at Athens, and some of the states of Greece, in the designing and electing persons to be public magistrates. But more particularly in use among the Jews, and from them transferred into the Christian Church, and there constantly used both as to the lifting up and laying on the hands, as the rite of conferring ordination upon the ministers of CHRIST. Only it is here to be remembered, that there was a double imposition of hands, in setting apart ecclesiastical officers: the one was by way of consecration; and this was the proper way of ordaining bishops, presbyters, and deacons; the other by way of blessing; bands being laid upon them only, as in the absolution of penitents, by way of solemn benediction: And thus the inferior officers, sub-deacons, readers, &c., and deaconesses, were set apart. All orders under bishops were ordained by the bishop, the bishop himself by all the bishops of that province, who used to meet together, if conveniences would allow; otherwise two might do it, the rest testifying their consent in writing.

10. At all ordinations, especially of superior officers, the people of the place were always present, and ratified the action with their approbation and consent. To this end the' bishop was wont, before every ordination, to publish the names of those who were to have holy orders conferred upon them; that so the people might interpose if they had any thing material to object against it. By which means the unworthy were discovered; the ordination became legitimate and satisfactory, having passed the common vote and suffrage without an exception made against it,

11. We meet, in the ancient writings of the Church, with very frequent mention of persons of another sex, Deaconesses, who were employed in many offices of religion. Their original was of equal standing with the infancy of the Church; such was PHEBE in the Church of Cenchris, mentioned by ST. PAUL; such were those two servant maids spoken of by PLINY, in his letters to the Emperor, whom he examined upon the rack: such was the famous OLYMPIAS in the Church of Constantinople; not to mention any more particular instances. They were either widows, and then not to be taken into -the service of the Church under threescore years of age, according to ST. Paul’s direction; or else virgins, who having been educated in order to it, and given testimony of a chaste and sober conversation, were set apart at forty. The proper place and. ministry of these deaconesses consisted in such offices as these: To attend upon the women at times of public worship, especially in the administration of baptism. Sometimes they were employed in instructing women in the principles of Christianity, and in preparing them for baptism; other whiles in visiting and attending upon women that were sick; in conveying messages, counsels, consolations, relief, (especially in times of persecution, when it was dangerous ‘for the officers of the Church,) to the martyrs, and them that were in prison; and these women no doubt it was that LIBANIUS speaks of amongst the Christians, who were so ready to be employed in offices of humanity.

12. Persons being thus set apart for holy offices, the Christians of those days discovered no less piety in that mighty respect and reverence which they paid to them. Bishops and Ministers were then looked upon as the common parents of Christians; whom as such they honored and obeyed, and to whom they repaired for counsel and direction in all important cases. It is plain, from several passages in TERTULLIAN, that none could lawfully marry, till they had first advised with the bishop and clergy of the Church, and had asked and obtained their leave; which probably they did, to secure the person from marrying with any of them that were without, and from the conveniences that might ensue upon such a match. No respect was thought great enough, whereby they might do honor to them; they were wont to kiss their hands, to embrace their feet; and at their going from, or returning home, or indeed their coming unto any place, to wait upon them, and either to receive or dismiss them with the universal confluence of the people.

CHAPTER 9: Of their Worship, both Private and Public.

1. UNDER the notion of worship I here comprehend all those duties of piety that refer to God. The duties of their private worship, were of two sorts: Either such as were more solemn and stated, and concerning the whole family, or such as persons discharged alone, or at least did not tie up themselves to usual times. For the first, which are properly family-duties, they were usually performed in this order: at their first rising in the morning, they were wont to meet together, and to betake themselves to prayer, to praise God for the protection and refreshment of the night, and to beg his grace and blessing for the following clay: This was done by the master of the house, unless some Minister were present.

2. That they had their set hours for prayer, the third, sixth, and ninth hour, is plain, both from CYPRIAN, CLEM. ALEXANDRINUS, and others. This they borrowed from the Jews, who divided the day into four greater hours, the first, third, sixth, and ninth hour, the three last whereof were stated hours of prayer; the first hour began at six in the morning, and held until nine; the third from nine until twelve; and at this hour it was that the Apostles and Christians were met together, when the HOLY GHOST descended upon them; the sixth hour was from twelve to three in the afternoon, and at this time PETER” went up to the house-top to pray;” the ninth was from three until six at night, and now it was that “PETER and JOHN went up to the temple, it being the ninth hour of prayer.” This division was observed by the Christians of succeeding times, though whether punctually kept to in their familydevotions, I am not able to affirm. About noon, before their going to dinner, some portions of Scripture were read: and the meat being set upon the table, a blessing was solemnly begged of GOD, as the fountain of all blessings; and so religious herein was the good Emperor THEODOSIUS, JUN., that he would never eat any meat, no, not so much as a fig, or any other fruit, before he had first given thanks to the great Sovereign Creator; a practice which CLEMENS ALEXANDRINUS commends, as very suitable to Christians, as a decent way of praising GOD, while we are partaking of his creatures. CHRYSOSTOM greatly

pleads for it, that men should be careful to teach them their wives and children, and which they shall use even at their ordinary works, but especially at meals, such divine songs being an excellent antidote against temptations: for, (says he,) as the Devil is never more ready to ensnare us than at meals, either by intemperance, ease, or immoderate mirth, therefore both before and at meals, we should fortify ourselves with psalms; nay, and when we rise from the table, with our wives and children, we should again sing hymns to GOD. They used also to have the Scriptures read. Dinner being ended, they concluded with prayer, giving thanks to God for their present refreshment, and begging his continued provision of those good things which he had promised to them.

3. Eusebius these devotions, performed by a joint concurrence of the family, the Christians were careful to spend all the time they could, even when alone, in actions of piety. They were most frequent in prayer. Eusebius reports of ST. JAMES the Just, that he was wont every day to go alone into the Church, and there kneeling upon the pavement so long to pour out his prayers to GOD, till his knees became as hard as a camel's. Their next care was, diligently and seriously to read the Scripture, to be mighty in the divine oracles. In the study of this book it was that Christians mainly exercised themselves; as thinking they could never fully enough understand it, or deeply enough imprint it upon their hearts and memories. The younger THEODOSIUS, rising early every morning, together with his. sisters, interchangeably sung psalms of praise to GOD. The holy Scriptures he could exactly repeat in any part of them, and was wont to discourse out of them with the bishops that were at court, as readily as if he had been an old bishop himself.

4. This was the discipline under which Christians were brought up in those times: Religion was instilled into them betimes, which grew up and mixed itself with their ordinary labors and recreations; insomuch that the most rude and illiterate persons, instead of profane, wanton songs, which vitiate and corrupt the minds of men, songs of the Devil's composure, as CHRYSOSTOM calls them, used nothing but spiritual and divine hymns: so that, as ST. HIEROM relates of the place where he lived, you could not go into the field, but you might hear the ploughman at his Hallelujahs, the mower at his hymns, and the vinedresser singing DAVID'S Psalms.

5. Thus they carried themselves at home. At their coming together, they began with prayer: After this followed the reading of the Scriptures, both of the Old and New Testament. About this part of the service it was that they sung hymns and psalms, a considerable part of the divine worship. In this the whole congregation bore a part, joining all together in a common celebration of the praises of GOD; afterwards the custom was to sing course by course, answering one another; first brought in, as we are told, by FLAVIANUS and DIODORUS in the church of Antioch, in the reign of CONSTANTINE: But, if we may believe SOCRATES, some hundred years before that, by IGNATIUS, who was Bishop of that church. The’ reader having done, [they are the words of JUSTIN the Martyr,] the President of the assembly makes a sermon by way of instruction and exhortation, to the imitation and practice of those excellent things that they had heard.' And indeed sermons, in those times, were nothing else but the expositions of some part of the Scriptures which had been read before, and exhortations to the people to obey the doctrines contained in them; and commonly were upon the lesson which was last read, because that being freshest in the people's memory, was most proper to be treated of. This course they held not in the morning only, but likewise in the afternoon, (at some times at least,) when they had their public prayers and sermons to the people. This CHRYSOSTOM assures us of, in a homily upon this very subject, in commendation of those who came to church after dinner, and that, as he tells them, in greater numbers than before; who, instead Of sleeping after dinner, came to hear the divine laws expounded unto- them; instead of walking upon the Exchange, and entertaining themselves with idle and unprofitable chat, came and stood amongst their brethren, to converse with the discourses of the Prophets. And this, he tells them, he puts them in mind of; not that it was a reproach to eat and drink, but that having done so, it was a shame to stay at home, and deprive themselves of those religious solemnities. The same it were easy to make good, from several passages in ST. BASIL, ST. AUGUSTINE, and others, who frequently refer to those sermons which they had preached in the morning. But how many so ever the discourses were, the people were ready enough to entertain them, flocking to them as to their spiritual meals and banquets.’ We meet together,' says TERTULLIAN,’ to hear the holy Scriptures rehearsed to us, that so (according to the quality of the times) we may be either forewarned or corrected by them: For certainly with these holy words we nourish our faith, erect our hope, seal our confidence; and, by these inculcations, are the better established in obedience to the divine command.'

6. Sermon being ended, prayers were made with and for the Catechumens, Penitents, Possessed, according to their respective qualifications; the persons that were in every rank departing as soon as the prayer that particularly concerned them was done: For no sooner was the service thus far performed, but all that were under baptism, or under the discipline of penance, 1:e., all that might not communicate at the LORD'S Table, were commanded to depart; the deacon crying aloud, *, *:’ Depart; there is a dismission of you.' Hence it was that the whole service, from the beginning of it till the time that the hearers were dismissed, came to be called, * *, the mass or service of the Catechumens, as that which was performed afterwards at the celebration of the Eucharist, was called * *: the mass or service of the faithful. The Catechumens, being departed, and the church doors shut, they proceeded to the LORD'S Supper, at which the faithful only might be present; wherein they prayed for all states and ranks of men, gave the kiss of charity, prayed for consecration of the Eucharist, then received the sacramental elements, and made their offerings.

CHAPTER 10:

Of Baptism.

OUR LORD having instituted Baptism and the LORD'S Supper, as the two great Sacraments of the Christian Law, they have accordingly been ever accounted principal parts of public worship in the Christian Church. We shall treat first of Baptism, as being the door by which persons enter in, the great and solemn rite of our initiation into the faith of CHRIST; concerning which Four Circumstances are chiefly to be inquired into: The Persons by and upon whom, the Time when, the Place where, the Manner how, this Sacrament was administered in the ancient Church.

1. For the Persons by whom this Sacrament was administered, they were Ministers of the Gospel, the’1 stewards of the mysteries of CHRIST;” baptizing and preaching the Gospel, being joined together by our SAVIOR in the same commission: usually it was done by the Bishop, without whose leave and authority neither Presbyters nor Deacons might baptize; and if they did, it was only in case of necessity. But as Christianity increased, this became a more familiar part of the Presbyter's and the Deacon's office. Indeed in the Churches of the Heretics, women even in those times took upon them to baptize; but it was universally condemned and cried out against by the orthodox, and constantly affixed as a note of dishonor and reproach upon” the heretical parties of those times; as abundantly appears from TERTULLIAN, EPIPHANIUS, and others, who record the heretical doctrines and practices of those first ages of the Church; however afterwards it crept in, in some places, and is practiced in the Church of Rome at this day; where, in cases of necessity, they give leave that it may be administered by any, and in any language, whether the person administering be a clergyman or a layman, whether a believer or an infidel, a catholic or a heretic, a man or a woman; only taking care, that (if it may be) a priest be preferred before a deacon, a deacon before a sub-deacon; a clergyman before a laic, and a man before a woman; together with some other cases which are there wisely provided for.

2. The persons upon whom it was conferred, were of two sorts, Infants and Adult Persons. How far the baptizing of infants is included in our SAVIOR'S institution, is not my work to dispute; but certainly, if in controverter cases the constant practice of the Church, and those who immediately succeeded the Apostles, be (as no man can deny it is) the best interpreter of the laws of CHRIST, the dispute should be at an end: for it always was the custom to receive the children of Christian parents into the Church by baptism.

3; But those who made up the main body of the baptized in those days were adult persons, who flocking over daily in great numbers to the faith of CHRIST, were received in at this door. Usually they were for some considerable time catechized, and trained up in the principles of the Christian faith, till having given testimony of their proficiency in knowledge, (to the Bishop or Presbyter, who were appointed to take their examination, and to whom they were to give an account once a week of what they had learned) and of a sober and regular conversation, they then became candidates for baptism, and were accordingly taken in: Which brings me to the next circumstance considerable, concerning:

4. The Time when baptism was wont to be administered. At first all times were alike, and * were baptized as occasion served; but the discipline of the Church being a little settled, it began to be restrained to two stated times of the year, viz., Easter and Whitsuntide. At Easter, in memory of CHRIST'S death and resurrection, correspondent unto which are the two, parts of the Christian life represented in baptism,” dying unto sin, and rising again unto newness of life;” in order to which, the parties to be baptized were to prepare themselves by a strict observation of Lent, disposing and fitting themselves for baptism by fasting and prayer. At Whitsuntide, in memory of the HOLY GHOST'S being shed upon the Apostles, the same being in some measure represented and conveyed in baptism. When I say that these were the two fixed times of baptism, I do not mean it of the precise days of Easter and Whitsuntide, but also of the whole intermediate space of fifty days that is between them, which was in a manner accounted festival, and baptism administered during the whole time, as well as the circumstances of a sick bed would permit. These were called Clinici, (of whom there is frequent mention in the ancient writers of the Church,) because baptized as they lay in their beds. This was accounted a less solemn kind of baptism, partly because it was not done by immersion, but by sprinkling; partly because persons were supposed at such a time to desire it, chiefly out of a fear of death.

5. It was very usual in those times, (notwithstanding the fathers did solemnly declaim against it,) for persons to defer their being baptized till they were near their death, out of a ‘kind of novation principle, that if they fell into sin after baptism, there would be no place for repentance. For some such reason we may suppose it was, that CONSTANTINE the Great deferred his baptism till he lay a dying; the same which SOCRATES relates of his son CONSTANTIUS, baptized a little before his death. To this custom of Clinic baptism, some not improbably think the Apostle has reference in that famous place, where he speaks of those that are” baptized for the dead;” which they expound with reference to the state of the dead; and that it is meant of those who would in danger of death be baptized, that it might fare well with them after death. Others think it may refer to the place of baptism, those who are baptized over the graves or sepulchres of the dead; it being an ancient custom to have their religious meetings at the tombs of martyrs; there being numerous instances in the Acts of the Martyrs, of such as were baptized in the Cemiteria, over the monuments of the dead.

6. For the Place where this solemn action was performed, it was first unlimited, any place where there was water, as JUSTIN MARTYR tells us, in ponds and lakes, at springs and rivers, as TERTULLIAN speaks; but always as near as might be to the place of their public assemblies, for it was seldom done without the presence of the congregation and that for good reason, both as it is a principal act of religious worship, and as it is initiating of persons into the Church, which therefore ought to be as public as it could, that so the whole congregation might be spectators and witnesses. For this reason they had afterwards their Baptisteria, (or as we call them,) Fonts, built at first near the church, then in the church-porch, to represent baptism's being the entrance into the mystical Church; afterwards they were placed in the church itself. They were usually very large and capacious, not only that they might comport with the general customs of these times, of persons baptized being immersed, or put under water; but because the stated times of baptism returning so seldom, great multitudes were usually baptized at the same time. In the middle of the font there was a partition, the one part for men, the other for women. Here it was that this great rite was commonly performed, though in cases of necessity they dispensed with private baptism, as in the case of those that were sick, or shut up in prison, of which there were frequent instances in times of persecution.

7. As to the Manner of the celebration of this sacrament in the Apostles' age, baptism was administered with great nakedness and simplicity, probably without any more formality than a short prayer, and repeating the words of - institution: and indeed it could not well be otherwise, considering the vast numbers-that many times were then baptized at once. But after-ages added many rites, differing very often according to time and place: I shall not undertake to give an account of all, but only of the most remarkable, and such as did generally obtain in those times.. Persons having passed through the state of the Catechumens, and being now- ripe for baptism, made it their request to the Bishop that they might be baptized:, whereupon, at the solemn times-they were brought to the entrance of the Baptistery or Font, and standing with their faces. towards the west, (which being directly opposite to the. east, the place of light, did symbolically represent the prince of darkness, whom they were to renounce and defy,) were commanded to stretch out their hand as it were in defiance of him. In this posture they were interrogated by the Bishop concerning their breaking off all their former commerce with sin, and the powers of hell, the Bishop, asking,” Dost thou renounce the Devil and all his works, powers, and service” To which the party answered,." I do renounce them."" Dost thou renounce the world,' and all its pomps and pleasures” Answer,” To do renounce them.” This renunciation was made twice, once before the congregation, (probably at their obtaining leave to be baptized,) and presently after at the font, or place of baptism, as TERTULLIAN witnesses.’ Next they made an open confession of their faith; the Bishop asking,” Dost thou believe in God the FATHER ALMIGHTY, and in JESUS CHRIST his only SON, who,. Sic dost thou believe in the HOLY GHOST, the Holy Catholic Church, and in one baptism of repentance for the remission of sins, and life everlasting” To all which. the person. answered, u I do believe.” This form of interrogation seems to have been very ancient in the Church, and the Apostle is justly thought to refer to it, when he styles baptism, “the answer of a good conscience towards GOD;” which can reasonably refer to nothing so well as that common custom of answering in baptism.

These answers and actions in the Adult, were done by the persons themselves; in Children by their Sponsors, as TERTULLIAN calls them, their sureties and undertakers; for that both infants and adult persons had those that undertook for them at their baptism, is notoriously known. After this there was a kind of Exorcism and Insufflations, or breathing in the face of the person baptized; (which ST. AUGUSTINE calls' a most ancient tradition of the Church;) by which they signified the expelling of the evil spirit, and the breathing in the good SPIRIT of GOD: not that they thought that every one before baptism was possessed' by the Devil, but only that” we are by nature children of wrath,” enemies to God, and slaves to Satan. Nor did they lay any stress upon the bare usage of those rites, but wholly upon the Church's prayers, which at the same time were made, that God would deliver those persons from the power of Satan, and by his SPIRIT unite them to the Church. This being done, they were brought to the Font, and were first stripped of their garments; intimating thereby their” putting off the old man, which is corrupt, with his deceitful lusts.” Then followed the Unction, a ceremony of early date, by which (says ST. CYRIL) they signified that they were now cut off from the wild olive, and were engrafted into CHRIST, the true olive-tree, and made partakers of his fruits and benefits: or rather to denote their being admitted to the great privileges of Christianity,” a chosen generation, a royal priesthood, an holy nation:” (as the Apostle styles Christians:) offices, of which anointing was an ancient symbol, both of being designed to them, and invested in them. Together with this, we may suppose it was, that the sign of the cross was made upon the forehead. When this ceremony first began to be used, I find not: ST. BASIL reckons it amongst those ancient customs of the Church that had been derived from the times of the Apostles. The action having proceeded thus far, the party baptized was put under water, which was the almost constant custom of those times, whereby they did more significantly express the three great ends and effects of baptism: for as in immersion there are in a manner three several acts; The putting the person into water; His abiding there for a little time; and, His rising up again; so by these were represented Christ’s death, burial, and resurrection; and in conformity there unto, our dying unto sin, the destruction of its power, and our resurrection to a new course of life: by the persons being put into water, was lively represented the putting off the body of the sins of the flesh, and being washed from the filth and pollution of them: BJ his abode, under it, which was a kind of burial in the water, his entering into a state of death or mortification, like as CHRIST remained for some time under the state or power of death; therefore” as many as are baptized into CHRIST,” are said to be” baptized into his death, and to be buried with him by baptism into death, that the old man being crucified with him, the body of sin might be destroyed, that henceforth he might not serve sin, for that he that is dead is freed from sin,” as the Apostle clearly explains the meaning of this rite: And then by his Immersion, or rising up out of the water, was signified his entering upon a new course of life, differing from that which he lived before,” that like as CHRIST was raised up from the dead by the glory of the FATHER, even so we also should walk in newness of life.” But though, by reason of the more eminent significance of these things, immersion was the common practice, yet did they not hold sprinkling to be unlawful, especially in cases of necessity, as of weakness, danger of death, or where convenience of immersing could not be had: in these and such like cases, CYPRIAN does not only allow, but plead for it, and that in a discourse on purpose, when the question concerning it was put to hint. This immersion was, performed thrice: a custom which BAZIL and Sozoeen will have derived from the Apostles: it is certain that it was very early in the Church, being twice mentioned by TERTULLIAN as the common practice. By this trine immersion they signified (say some) their distinct adoring the three persons in the Blessed Trinity; and therefore the custom was, in repeating the words of institution, at the naming of every person, the FATHER, the SON, and the HOLY GHOST, to plunge the party under water, as TERTULLIAN tells us, and ST. AMBROSE more expressly.

The person baptized being come out of the water, was anointed the second time, as ST. CYRIL tells us; which being done, he had a white garment put upon him, to denote his having put off the lusts of the flesh, his being washed from the filth and defilement of his former sins, and his resolution to maintain a life of unspotted innocence and purity.

Therefore the white garment was wont to be delivered to them with such a charge as this:” Receive the white and immaculate garment, and bring it forth without spot before the tribunal of our LORD JESUS CHRIST, that thou may have eternal life. Amen.”

It was the custom for persons baptized to wear this garment for a week after they were baptized, and then to put it off and lay it up in the Church, that it might be kept as an evidence against them, if they violated or denied that faith which they had owned in baptism.

CHAPTER 11: Of the Lord's Supper.

1. The Supper of our LORD, being a rite so solemnly instituted, and of such great importance to the Christian Religion, had place accordingly amongst the ancients in their public offices and devotions. In speaking to which I shall observe the same method I did in treating concerning baptism, considering the persons, the time, the place, and the manner of its celebration. The persons administering were the Pastors of the Church. The institution was begun by our LORD himself; and the administration of it by him committed to his Apostles, and to their ordinary successors to the end of the world. The custom was, when the Bishop had by solemn prayers consecrated the elements, for the deacons to distribute them to the people, as well to those that were absent, as to them that were present, as JUSTIN MARTYR expressly affirms: for the persons communicating, the whole church or body of Christians, within such a space, used constantly to meet together at the LORD'S Table. But whoever were found guilty of any scandalous fault, were, according to the nature of the offence, debarred the communion, a shorter or a longer time, and sometimes all their life. As for those that could not be present, either through distance of place, sickness, or any other just cause, the Eucharist was wont to be sent home to them, some little pieces of the consecrated bread dipped in the sacramental cup, which were usually carried by the Deacon. I take no notice in this place of their giving the Eucharist to new baptized infants, the case being so commonly known and obvious.

2. For the time, it was in general at their public assemblies, on the LORD's Day always, or the first day of the week, besides other days, and especially Saturday; on which day all the churches in the world (those of Rome only and Alexandria, excepted) used to celebrate this sacrament. What time of the day they took to do it, is not so certain. Our blessed SAVIOR and his Apostles celebrated at night, at the time of the Jewish Passover; but whether the Apostles and their immediate successors punctually observed this circumstance, may be doubted: it is probable that the holy Eucharist, which ST. PAUL speaks of in the Church of Corinth, was solemnized in the morning, the Apostles calling it a supper, (as CHRYSOSTOM thinks,) not because it was done in the evening, but the more effectually to put them in mind of the time when our LORD did institute those holy mysteries. TERTULLIAN assures us, in his time it was done in * *, about suppertime, (as all understand him,) and very often in the morning before day, when they held their religious assemblies.

3. While the spirit of Christianity was yet warm and vigorous, they communicated every day; or as oft as they came together for public worship; insomuch that the Canons Apostolically and the Synod of Antioch threaten every one of the faithful with excommunication, who came to church to hear the holy Scriptures, but stayed not to participate of the LORD'S Supper. The eye of their minds was then almost wholly fixed upon, the memory of their crucified SAVIOR; and the oftener they fed at his table, the stronger and healthier they found themselves, and the more able to encounter with those fierce oppositions that were made against them. This custom of receiving the Sacrament every day continued some considerable time in the Church, though in some places longer than in others, especially in the Western Churches. From CYPRIAN we are fully assured it was so in his time” We receive the Eucharist every day, says lie,” as the food that nourishes us to salvation.” The like ST. AMBROSE seems to intimate of Milan, whereof he was Bishop; nay, and after him ST. HIEROM tells us, it was the custom of the Church of Rome; and ST. AUGUSTINE seems pretty clearly to intimate, that it was not unusual in his time.

4. Concerning the third circumstance, the Place where this Holy Supper was kept, much need not be said, it being a main part of their public worship, always performed in the place of their religious assemblies. It was instituted by our SAVIOR in a private house, because the necessity of that time would not otherwise admit. By the Apostles it was celebrated in the houses of believers, generally in an upper room, set apart by the bounty of some Christian, for the uses of the Church. Under the severities of great persecutions they were forced to fly to the mountains, or to their Cryptee, or vaults underground, and to celebrate the Sacrament at the tombs of martyrs, and over the ashes of the dead. Churches growing up into some regularity, several parts of the divine office began to have several places assigned to them; the communion-service being removed to the upper or east end of the church, and there performed upon-a table of wood, which afterwards was changed to stone; and both of them not uncommonly, though metaphorically, by the Fathers styled altars. This place was fenced in with rails, within which the clergy received the Sacrament, as the laity did without.

5. We come lastly to consider the Manner how the Eucharist was celebrated in the ancient Church: but before we describe that, we are to take notice, that after the service of the Catechumens, and before the beginning of that of the faithful, at which the Eucharist was administered, the custom was to present their offerings; every one, according to his ability, bringing some gift as the first fruits of his increase, which was by the Minister laid upon the Altar or Communion-Table, none of them thinking it fit to” appear before the LORD empty.” These oblations were designed to the uses of the Church, for the maintenance -of the ministry, and the relief of the poor; especially out of them were taken the bread and wine for the sacramental elements, the bread being no other than common.

Out of these oblations also they sent to furnish the common feast, which in those days they constantly had at the celebration of the Sacrament, where the rich and the poor feasted together at the same table. These were called Agape, or Love-Feasts, (mentioned by ST. JUDE, and plainly enough intimated by ST. PAUL,) because here at they testified and confirmed their mutual love and kindness; a thing never more proper than at the celebration of the LORD'S Supper; which is not only a seal of our peace with GOD, but a sign and a pledge of our communion and fellowship one with another. Whether this banquet was before or after the celebration of the Eucharist, is not easy to determine; it is probable, that in the Apostles' time, and the age after them, it was before it, in imitation of our SAVIOR'S institution, who celebrated the Sacrament after supper: and ST. PAUL taxing the abuses of the Church of Corinth, reproves them, That” when they came together for the LORD'S Supper, they did not one tarry for another, but every one took his own supper,” 1:e., that provision which he had brought from home’ for the common feast; which was devoured with great irregularity and excess; some eating and drinking all they brought, others having nothing left, one being hungry, and another drunken.

That which the Apostle reproves, is their indecency and intemperance, commanding both rich and poor to” wait for one another,” and to eat this common meal together, that they might the more orderly pass to the celebration of the LORD'S Supper. In after ages, this feast was not till the communion was over, when the congregation feasted together, and so departed. These feasts continued for some ages, till great inconveniences being found in them, they were prohibited to be kept in the Churches by the Laodicean Synod, and after that by the Council; of Carthage; and the custom in a short time dwindled into nothing.

6. The elements prepared, and all things ready, they proceeded to the action itself, which was usually after this manner: First, the Deacon brought water to the Bishop and the Presbyters that stood round about the table, to wash their hands; signifying the purity that ought to be in those that draw nigh to GOD. Then the Deacon cried out aloud,” Kiss one another.” This holy kiss was very ancient, commonly used in the Apostles' times, and in the succeeding ages of the Church; but especially at the Sacrament, as a sign of the unfeigned reconciliation of their. minds, and that all injuries were blotted out. This being done, they fell to prayer, the whole congregation praying together with the Minister, for the universal peace and welfare of the Church, for the tranquility and quietness of the world, for the prosperity of the age, for wholesome weather, and fruitful seasons, for all sorts of persons, for Kings and Emperors, and all in authority, for soldiers and armies, for believers and unbelievers, for friends and companions, for the sick and distressed; and in short, for all that stood in need of help. This general prayer is frequently mentioned by the ancient Fathers, as that which was at the beginning of the Communion Service.

After this, followed the mutual salutation of the Minister and people; the Minister saying,” The LORD be with you;” to whom the people answered, “And with thy spirit.” The Minister cried,” Lift up your hearts,” the people answered,” We lift them up unto the LORD. The Minister proceeded,” Let us give thanks unto the LORD;” to this the people returned, “It is meet and just so to do.” Whereupon the Minister proceeded to the prayer of consecration, wherein he expressed thankfulness to God, for the death, resurrection, and ascension of his SON, for the shedding of his blood for us, and the celebration of it in this Sacrament; for condescending to admit them to such mighty benefits, and praying for' a closer unity to one another in the same mystical body; concluding usually with the LORD's Prayer, and the universal acclamation of Amen by all that were present. This done, the Minister cried out, *,” Holy things belong to holy persons; “the people answering,” There is One holy, one LORD JESUS CHRIST.” Then he exhorted them to a due participation of the holy mysteries. After this, the Bishop or Presbyter took the sacramental elements, and sanctified them by a solemn benediction. The form of consecration we have in ST. AMBROSE. “LORD, make this oblation now prepared for us, to become a reasonable and acceptable sacrifice; this, which is the figure of the body and blood of our LORD JESUS CHRIST; who, the day before he suffered, took the bread in his sacred hands, looked up to heaven, giving thanks to thee, 0 Holy FATHER, Almighty and Everlasting GOD, blessed it, and having broken it, gave it to his Apostles and Disciples, saying, Take, eat all of it; for this is my body which is broken for many. Likewise also after supper, he took the cup that very day before he suffered, looking up to heaven, giving thanks to thee, Holy FATHER, Almighty and Everlasting GOD; and having blessed it, gave it to his Apostles and Disciples, saying, Take, and drink ye all of it, for this is my blood.” After this, he first brake the bread, and delivering it to the Deacon, he distributed it to the Communicants; and after that the cup, which was likewise delivered to them for the custom of communicating under one kind only, as is used in the Church of Rome, was then unknown unto the world, nay, and. for above a thousand years after CHRIST. Their sacramental wine was generally, mixed with water, as is evident from JUSTIN MARTYR,.IRENAEUS, CYPRIAN and others. CYPRIAN in a. long epistle, expressly pleads for it, as derived from CHRIST and his Apostles. The posture wherein they received i4- was not always the same: The Apostles, at the institution of it. by our Savior, received it (according- to the custom. of the Jews) lying along on their sides upon beds roundabout they table. How long this way of receiving lasted; I find not r in the time of DIONYSIUS ALEXANDRIANUS the custom was to stand at the Lord's table.; other gestures being taken in, as the prudence. and piety of the governors: of the Church, used most decent During the time of administration,- which. in, populous congregations was no little time, they sung hymns and psalms; which being done, the whole action was solemnly, concluded with prayer and thanksgiving.