Primitive
Christianity
;
OR
,
THE
RELIGION
OF
THE
Ancient
Christians
In
the
first
Ages
of
the
Gospel
.
PART
I.
CHAP.
I.
Things
charged
upon
the
Primitive
Christians
,
respecting
their
Religion
.
Christian
Religion
likely
to
meet
with
opposition
at
its
first
setting
out
.
Chiefly
undermined
by
Calumnies
and
Reproaches
.
Three
things
by
the
Heathens
charged
upon
the
Christians
;
some
things
respecting
their
Religion
;
NO
sooner
did
the
Son
of
God
appear
in
the
world
,
to
establish
the
most
excellent
Religion
that
ever
was
communicated
to
Mankind
,
but
he
met
with
the
most
fierce
and
vigorous
opposition
:
persecuted
and
devoted
to
death
assoon
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
&
disgrace
.
And
if
they
thus
served
the
Master
of
the
house
,
how
much
more
them
of
the
houshold
;
the
disciple
not
being
above
his
Master
,
nor
the
servant
above
his
Lord
.
Therefore
when
he
gave
commission
to
his
Apostles
,
to
publish
this
Religion
to
the
world
,
he
told
them
beforehand
,
what
hard
and
unkind
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
Governours
,
and
be
hated
of
all
men
for
his
names
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
(
and
the
event
truly
answered
it
)
would
be
the
fate
of
its
first
appearing
in
the
world
:
and
indeed
,
considering
the
present
state
and
circumstances
of
the
world
at
that
time
,
it
could
not
reasonably
be
expected
,
that
the
Christian
Religion
should
meet
with
a
better
entertainment
;
for
the
genius
and
nature
of
its
Doctrine
was
such
,
as
was
almost
impossible
to
escape
the
frowns
and
displeasure
of
men
:
a
Doctrine
it
was
,
that
call'd
men
off
from
lusts
and
pleasures
,
and
offered
violence
to
their
native
inclinations
,
that
required
the
greatest
strictness
and
severity
of
life
,
obliged
men
to
deny
themselves
,
to
take
up
their
Cross
,
and
to
follow
the
steps
of
a
poor
crucified
Saviour
,
and
that
upon
little
other
encouragement
at
present
,
than
the
invisible
rewards
of
another
world
.
It
introduced
new
Rites
and
Ceremonies
,
unknown
to
those
of
former
Ages
,
and
such
as
did
undermine
the
received
and
established
principles
of
that
Religion
,
that
for
so
many
Generations
had
governed
the
world
;
it
revealed
and
brought
to
light
such
truths
,
as
were
not
only
contrary
to
the
principles
of
mens
education
,
but
many
of
them
above
the
reach
of
natural
comprehension
,
too
deep
for
the
line
of
humane
reason
to
fathom
or
find
out
.
Upon
these
,
and
such
like
accounts
,
Christianity
was
sure
to
encounter
with
mighty
prejudices
and
potent
opposition
;
and
to
it
did
;
for
no
sooner
did
it
peep
abroad
in
the
world
,
but
it
was
every
where
spoken
against
:
Princes
and
Potentates
,
and
the
greatest
powers
and
policies
of
the
world
,
did
for
some
Ages
confederate
and
combine
together
,
to
extirpate
and
banish
it
out
of
the
world
:
and
certainly
,
if
Arms
and
Armies
,
if
strength
and
subtilty
,
if
malice
and
cruelty
could
have
stifled
it
,
it
had
been
smothered
in
its
infancy
and
first
delivery
into
the
world
.
But
notwithstanding
all
these
oppositions
,
it
still
lifted
up
his
head
in
triumph
,
and
outbrav'd
the
fiercest
storms
of
persecution
;
and
as
Tertullian
told
their
Enemies
,
by
every
exquisite
act
of
cruelty
,
they
did
but
tempt
others
to
come
over
to
the
party
,
the
oftner
they
were
mowed
down
,
the
faster
they
sprang
up
again
,
the
blood
of
Christians
making
the
Churches
soil
more
fat
and
fertile
.
Hereupon
the
great
enemy
of
mankind
,
betook
himself
to
other
counsels
,
and
sought
to
undermine
,
what
he
saw
he
could
not
carry
by
open
assault
and
battery
;
he
studied
to
leaven
the
minds
of
men
with
false
and
unjust
prejudices
against
Christianity
,
and
to
burden
it
with
whole
loads
of
reproaches
and
defamations
,
knowing
no
speedier
way
to
hinder
its
reception
,
than
to
blast
its
reputation
.
For
this
purpose
all
the
arts
of
spite
and
malice
were
mustred
up
,
and
Christians
confidently
charged
with
all
those
crimes
that
could
render
them
and
their
Religion
vile
and
infamous
:
Now
the
things
that
were
charged
upon
the
Christians
,
were
either
such
as
respected
their
Religion
,
or
such
as
concern'd
their
outward
state
and
condition
,
or
such
as
related
to
their
moral
carriage
and
behaviour
,
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
.
The
Christian
Religion
at
its
first
coming
abroad
into
the
world
,
was
mainly
charged
with
these
two
things
,
Impiety
and
Novelty
:
For
the
first
,
't
was
commonly
cryed
out
against
,
as
a
grand
piece
of
Atheism
and
Impiety
,
as
an
affront
to
their
Religion
,
and
an
undermining
the
very
being
and
existence
of
their
gods
;
this
is
the
sum
of
the
charge
,
Minucius
Felix
accuses
the
Christians
for
a
desperate
undone
and
unlawful
faction
,
the
Atheism
;
and
seldom
it
is
that
Julian
the
Emperor
calls
Christianity
by
any
other
name
.
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
,
and
therefore
unfit
to
pronounce
sentence
against
it
.
Thus
when
Crescens
the
Philosopher
had
traduced
the
Christians
,
as
atheistical
and
irreligious
,
Justin
Martyr
answers
,
greatness
and
excellency
,
then
he
shewed
himself
much
more
base
and
dis-ingenuous
,
in
charging
upon
it
what
he
knew
to
be
false
,
and
concealing
his
inward
sentiments
and
convictions
,
for
fear
,
lest
he
should
be
suspected
to
be
a
Christian
.
But
Justin
well
knew
,
that
he
was
miserably
unskilful
in
matters
of
Christianity
,
having
formerly
had
conferences
and
disputations
with
him
about
these
things
;
and
therefore
offer'd
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
it self
:
which
he
thought
would
be
a
work
worthy
of
so
wise
and
grave
a
Council
:
or
if
they
had
heard
it
,
then
he
did
not
doubt
,
but
they
clearly
apprehended
how
little
he
understood
these
things
;
or
,
that
if
he
did
understand
them
,
he
knowingly
dissembled
it
to
his
Auditors
,
not
daring
to
own
the
truth
,
as
Socrates
did
in
the
face
of
danger
:
an
evident
argument
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
a
Philosopher
,
but
a
slave
to
popular
applause
and
glory
.
Secondly
,
They
did
in
some
sort
confess
the
charge
,
that
according
to
the
vulgar
notion
which
the
Heathens
had
of
their
Deities
,
strangers
and
enemies
to
them
;
that
the
gods
of
the
Gentiles
were
at
best
but
Daemons
,
impure
and
unclean
spirits
,
who
had
long
imposed
upon
mankind
,
and
by
their
villanies
,
sophistries
,
and
arts
of
terrour
,
had
so
affrighted
the
common
people
,
who
knew
not
really
what
they
were
,
and
who
judge
of
things
more
by
appearance
than
by
reason
,
that
they
call'd
them
gods
,
and
gave
to
every
one
of
them
that
name
,
which
the
Daemon
was
willing
to
take
to
himself
,
and
that
they
really
were
nothing
but
Devils
,
fallen
and
apostate
spirits
,
the
Christians
evidently
manifested
at
every
turn
,
forcing
them
to
the
confessing
it
,
while
by
Prayer
and
invocating
the
name
of
the
true
God
,
they
drove
them
out
of
possessed
persons
,
and
therefore
they
trembled
to
encounter
with
a
Christian
,
as
Octavius
triumphingly
tells
Caecilius
;
that
they
entertained
the
most
absurd
and
fabulous
notions
of
their
gods
,
Julius
Firmicus
advises
them
to
turn
their
Temples
into
Theatres
,
Players
Priests
,
and
that
the
common
rout
might
sing
the
amours
,
the
sports
and
pastimes
,
the
wantonnesses
and
impieties
of
their
gods
,
no
places
being
so
fit
for
such
a
Religion
as
they
.
Besides
the
attributing
to
them
humane
bodies
,
with
many
blemishes
and
imperfections
,
and
subjection
to
the
miseries
of
humane
life
,
and
to
the
laws
of
mortality
,
they
could
not
deny
them
to
have
been
guilty
of
the
most
horrid
and
prodigious
villanies
and
enormities
,
revenge
and
murther
,
incest
and
luxury
,
drunkenness
and
intemperance
,
theft
and
unnatural
rebellion
against
their
Parents
,
and
such
like
,
of
which
their
own
Writings
were
full
almost
in
every
page
,
which
served
only
to
corrupt
and
debauch
the
minds
and
manners
of
youth
,
inquisitive
and
serious
,
and
that
entertained
more
abstract
and
refin'd
apprehensions
of
things
than
the
common
people
,
yet
could
not
agree
in
any
fit
and
rational
notion
of
a
Deity
,
When
you
approach
(
says
he
)
their
sacred
places
,
they
have
glorious
Groves
and
Chappels
,
Temples
with
goodly
Gates
,
and
stately
Portico's
,
and
many
mysterious
and
religious
Ceremonies
;
but
when
once
you
are
entred
,
and
got
within
their
Temples
,
you
shall
see
nothing
but
a
Cat
or
an
Ape
,
or
a
Crocodile
,
or
a
Goat
,
or
a
Dog
worshipp'd
with
the
most
solemn
veneration
.
inanimate
things
,
that
had
no
life
or
power
to
help
themselves
,
much
less
their
Worshippers
,
Herbs
,
Roots
,
and
Plants
;
nay
unmanly
and
degenerate
passions
,
fear
,
paleness
,
&c.
fell
down
before
stumps
and
statues
,
which
owed
all
their
Divinity
to
the
cost
and
folly
of
their
Votaries
;
despised
and
trampled
on
by
the
sorriest
Creatures
,
Mice
,
Swallows
,
&c.
who
were
wont
to
build
nests
in
the
very
mouth
of
their
gods
,
and
Spiders
to
periwig
their
heads
with
Cobwebs
:
being
forc'd
first
to
make
them
,
and
then
make
them
clean
,
and
to
defend
and
protect
them
,
that
they
might
fear
and
worship
them
,
in
whose
Worship
there
are
(
says
he
)
many
things
that
justly
deserve
to
be
laught
at
,
and
others
that
call
for
pity
and
compassion
.
And
what
wonder
now
,
if
the
Christians
were
not
in
the
least
ashamed
to
be
called
Atheists
,
with
respect
to
such
Deities
,
and
such
a
Religion
as
this
was
?
Thirdly
,
In
the
strict
and
proper
notion
of
Atheism
,
they
no
less
truly
than
confidently
denied
the
charge
,
and
appealed
to
their
severest
adversaries
,
whether
those
who
owned
such
principles
as
they
did
,
could
reasonably
be
stiled
Atheists
;
none
ever
pleaded
better
and
more
irrefragable
arguments
for
the
existence
of
a
supream
infinite
Being
,
who
made
and
governs
all
things
by
infinite
wisdom
and
almighty
power
,
none
ever
more
ready
to
produce
a
most
clear
and
candid
confession
of
their
faith
,
as
to
this
grand
article
of
Religion
,
than
they
:
Although
we
profess
our selves
Atheists
,
with
respect
to
those
whom
you
esteem
and
repute
to
be
gods
(
so
their
Apologist
tells
the
Senate
)
yet
not
in
respect
of
the
true
God
,
only
begotten
Son
(
who
instructed
us
and
the
whole
Society
of
good
Angels
in
these
divine
mysteries
)
and
the
Spirit
of
Prophecie
,
we
worship
and
adore
,
honouring
them
in
truth
,
and
with
the
highest
reason
,
and
ready
to
communicate
these
things
to
any
one
that
's
willing
to
learn
them
,
as
we
our selves
have
received
them
.
Can
we
then
be
Atheists
,
(
says
Arnobius
)
for
introducing
prophane
Rites
and
an
impious
Religion
;
We
Christians
are
nothing
else
but
the
worshippers
of
the
supream
King
and
Governour
of
the
world
,
according
as
we
are
taught
by
Christ
our
Master
:
search
,
and
you
'll
find
nothing
else
in
our
Religion
:
this
is
the
sum
of
the
whole
affair
;
this
the
end
and
design
of
our
divine
Offices
;
before
him
it
is
that
we
are
wont
to
prostrate
and
bow
our selves
,
him
we
worship
with
common
and
conjoin'd
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
.
CHAP.
II.
Of
the
Novelty
that
was
charged
upon
Christianity
.
Christianity
excepted
and
cried
out
against
as
a
late
novel
Doctrine
.
This
a
common
charge
:
continued
,
when
Christianity
had
been
some
hundreds
of
years
in
the
world
.
Christianity
greatly
prejudiced
by
this
charge
.
Men
loth
to
forsake
the
Religion
of
their
Ancestors
.
What
the
Christians
answered
to
it
.
Christian
Religion
the
same
in
substance
and
effect
with
that
of
the
ancient
Jews
:
in
that
respect
by
far
the
oldest
Religion
in
the
World
;
prov'd
and
urg'd
by
Tertullian
,
Cl.
Alexander
,
Eusebius
,
&c.
It
s
lateness
and
novelty
no
real
prejudice
to
rational
and
unbiass'd
men
.
The
folly
and
vanity
of
adhering
to
absurd
and
unreasouable
Customs
and
Principles
,
because
ancient
,
and
of
refusing
to
change
opinions
for
the
better
.
An
objection
,
if
Christ
and
Christianity
were
so
great
blessings
to
mankind
,
why
was
it
so
long
before
God
revealed
them
;
answered
out
of
Arnobius
.
THis
Artifice
proving
weak
and
ineffectual
,
the
next
charge
was
its
lateness
and
novelty
,
that
it
was
an
upstart
Sect
,
and
but
of
yesterdays
standing
,
not
known
in
the
world
many
years
before
,
whereas
the
Religion
of
the
Gentiles
had
uncontroulably
and
almost
universally
obtained
from
Ages
and
Generations
;
a
Doctrine
newly
sprung
up
,
and
come
as
't
were
from
a
far
Country
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
't
is
in
Theophilus
Antiochenus
:
that
he
was
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
,
Kings
,
Law-makers
,
Philosophers
,
and
the
greatest
persons
whatsoever
.
Nay
we
may
observe
,
that
after
Christianity
had
been
setled
for
some
hundreds
of
years
in
the
world
,
and
was
become
the
prevailing
Religion
,
and
had
in
a
manner
banished
all
others
out
of
doors
,
and
driven
them
into
corners
,
yet
this
charge
still
continued
;
new
Doctrine
that
had
been
preached
to
the
world
:
the
very
same
title
which
Lucian
had
also
long
since
bestowed
upon
it
,
power
and
authority
,
Chief
Priest
and
Prefect
of
Rome
)
confidently
owns
to
the
Emperours
themselves
(
though
they
were
Christians
)
that
he
did
endeavour
to
defend
the
institutions
of
their
Ancestors
,
the
setled
Rights
and
Laws
of
the
Country
(
he
means
them
of
Religion
)
that
he
design'd
to
settle
that
state
of
Religion
,
which
for
so
many
Ages
had
been
profitable
to
the
Common-wealth
;
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
.
What
more
excellent
and
venerable
(
says
the
Heathen
in
Minucius
Faelix
)
than
to
entertain
the
discipline
of
our
Forefathers
,
(
says
he
)
most
pertinaciously
,
to
maintain
and
defend
the
Religion
derived
down
to
them
from
their
Ancestors
,
not
so
much
considering
what
they
are
,
as
concluding
them
to
be
right
and
good
,
because
the
Ancients
conveyed
them
to
them
;
nay
,
so
great
the
power
and
authority
of
antiquity
,
that
it
's
accounted
a
kind
of
impiety
to
question
it
,
or
enquire
into
it
.
Upon
these
accounts
the
Gentiles
bore
so
hard
upon
Christianity
,
beholding
it
as
a
Mushroom-Sect
,
sprung
up
of
a
sudden
,
and
as
an
incroaching
Inmate
,
undermining
the
established
Religions
of
the
world
.
Now
we
find
two
pleas
especially
,
which
the
Christians
made
to
this
Indictment
.
First
,
That
the
charge
was
not
wholly
and
universally
true
,
for
besides
that
many
principles
of
Christianity
were
the
same
with
those
of
the
Law
of
Nature
,
the
Christian
Religion
was
for
substance
the
same
with
that
of
the
ancient
Jewes
;
whose
Religion
claim'd
the
precedenncy
of
all
others
in
the
word
.
That
the
Religion
was
in
substance
and
effect
the
same
,
is
expresly
asserted
and
proved
by
Eusebius
;
touch
not
mine
anointed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
Christs
or
Christians
:
and
how
far
superiour
in
age
they
were
to
any
thing
that
's
recorded
of
the
most
ancient
Gentiles
,
to
their
oldest
Writers
,
Orpheus
,
Homer
,
Hesiord
,
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
600
years
;
nay
Cadmus
the
first
inventer
of
Letters
among
the
Graecians
was
some
Ages
junior
unto
Moses
.
Therefore
Origen
tells
Celsus
,
Secondly
,
Admit
the
Christian
Religion
,
in
a
more
limited
and
restrained
sense
,
to
be
of
a
far
later
standing
than
the
Religion
of
the
Gentiles
,
yet
they
pleaded
,
that
't
was
infinitely
reasonable
,
that
they
should
change
for
the
better
,
whenever
it
offered
it self
to
them
;
that
novel
truth
was
better
than
ancient
errour
,
and
that
they
ought
not
to
be
eternally
bound
up
in
old
inveterate
Customs
and
Principles
,
when
those
which
were
abundantly
more
reasonable
and
satisfactory
were
presented
to
them
.
You
tell
us
(
says
Clemens
Alex.
)
Mothers
milk
,
to
which
we
were
accustomed
,
when
we
first
came
into
the
world
:
why
do
we
encrease
or
impair
our
estates
,
and
not
rather
keep
them
at
the
same
pitch
,
just
as
we
received
them
from
our
Fathers
:
why
have
we
left
off
those
toys
and
sports
,
to
which
we
were
wonted
while
Infants
and
Children
,
but
only
because
years
and
discretion
(
although
we
had
no
other
Tutor
)
would
make
us
quit
those
childish
and
trifling
vanities
.
That
old
age
(
says
S.
Ambrose
)
has
true
cause
to
blush
,
(
says
Lactantius
to
the
Heathen
)
wilt
thou
follow
Reason
or
thy
Ancestors
?
If
Reason
,
then
thou
must
needs
relinquish
the
authority
and
institutions
of
thy
Forefathers
,
because
that
way
only
can
be
right
,
that
is
warranted
and
prescribed
by
Reason
:
but
if
piety
towards
thine
Ancestors
sway
with
thee
to
follow
them
,
thou
must
confess
,
both
that
they
were
Fools
in
devoting
themselves
to
a
Religion
contrary
to
Reason
,
and
that
thou
thy self
art
unwise
and
simple
,
in
worshipping
what
thou
art
convinced
to
be
false
:
besides
,
that
they
had
little
reason
to
boast
of
those
goodly
Ancestors
,
to
whom
they
adhered
so
close
,
and
upon
whose
authority
they
did
so
much
depend
,
as
he
goes
on
to
demonstrate
in
the
remaining
part
of
that
Chapter
.
That
you
object
to
us
the
novelty
of
our
Religion
(
so
Arnobius
)
may
we
not
charge
some
such
fault
upon
the
first
and
most
ancient
Ages
of
the
world
,
beasts
skins
into
more
comely
and
●
convenient
Garments
,
or
that
they
were
no
longer
fond
of
their
thatcht
Cottages
,
or
chose
to
dwell
like
wild
beasts
in
Rocks
and
Caverns
,
when
they
had
learnt
to
build
better
habitations
?
't
is
natural
to
all
mankind
to
prefer
better
before
what
is
worse
,
profitable
before
what
is
useless
,
and
to
seek
after
what
we
are
assur'd
is
more
grateful
and
excellent
:
therefore
when
you
charge
us
with
Apostasie
from
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
entertain'd
.
For
if
meerly
to
change
our
opinion
,
and
to
pass
from
ancient
Institutions
to
what
's
more
late
and
new
,
be
a
fault
and
crime
;
then
none
so
guilty
of
the
charge
as
your selves
,
who
have
so
oft
changed
your
manners
and
course
of
life
,
and
by
embracing
new
Rites
and
Customs
,
have
condemned
those
that
went
before
:
which
he
there
makes
good
by
particular
instances
:
and
the
same
answer
St.
Ambrose
gives
to
Symmachus
,
if
nothing
but
ancient
Rites
will
please
you
,
how
comes
it
to
pass
,
that
there
has
been
a
succession
of
new
and
foreign
Rites
even
in
Rome
it self
;
of
which
he
gives
him
many
particular
examples
:
In
short
,
Arnobius
wittily
argues
thus
,
Our
way
of
Religion
(
you
say
)
is
new
,
and
yours
ancient
:
and
what
does
this
either
hurt
our
cause
,
or
help
yours
?
If
ours
be
new
,
't
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
begun
,
as
what
it
is
we
Worship
.
It
may
not
be
impertinent
in
this
place
to
take
notice
of
what
the
Heathens
objected
as
a
branch
of
this
charge
:
Hercules
,
Aesculapius
,
Mercury
,
&c.
should
be
gods
,
why
were
they
born
and
deified
no
sooner
,
that
not
only
posterity
but
antiquity
might
have
reap'd
advantage
by
them
?
If
there
was
reason
in
one
case
,
then
there
was
also
in
the
other
;
but
to
assign
proper
and
particular
reasons
was
not
possible
;
it
not
being
within
the
power
of
such
a
short-sighted
Creature
as
man
is
,
to
fathom
the
depth
of
the
Divine
Councils
,
or
to
discover
by
what
ways
or
methods
he
disposes
his
affairs
;
these
things
being
known
only
to
him
who
is
the
grand
Parent
,
the
Soveraign
Lord
and
Governour
of
all
things
:
that
although
we
are
not
able
to
assign
the
cause
why
a
thing
comes
to
pass
in
this
or
that
particular
manner
,
yet
this
concludes
never
a
whit
the
more
,
that
the
thing
is
not
so
,
or
that
it
is
less
credible
,
when
it
has
otherwise
the
most
clear
and
unquestionable
evidence
and
demonstration
.
More
particularly
he
answers
,
that
our
Saviour
cannot
be
said
to
have
been
lately
sent
in
respect
of
God
,
because
in
respect
of
eternity
there
is
nothing
late
;
where
there
is
neither
beginning
nor
end
,
there
can
be
nothing
too
soon
,
nothing
too
late
:
Time
indeed
is
transacted
by
parts
and
terms
,
but
these
have
no
place
in
a
perpetual
and
uninterrupted
series
of
eternal
Ages
:
what
if
that
state
of
things
,
to
which
he
came
to
bring
relief
,
required
that
season
of
time
to
come
in
?
what
if
the
condition
of
ancient
and
modern
times
were
in
this
case
not
alike
?
or
call'd
for
somewhat
different
methods
of
cure
?
it
may
be
the
great
God
then
chose
to
send
Christ
,
when
the
state
of
mankind
was
more
broken
and
shatter'd
,
and
humane
nature
become
more
weak
and
unable
to
help
it self
:
this
we
are
sure
of
,
that
if
what
so
lately
came
to
pass
had
been
necessary
to
have
been
done
some
thousands
of
years
ago
,
the
supream
Creator
would
have
done
it
,
or
had
it
been
necessary
to
have
been
done
thousands
of
years
hence
,
nothing
could
have
forc'd
God
to
have
anticipated
the
setled
periods
of
time
one
moment
;
for
all
his
actions
are
managed
by
fix'd
and
eternal
reasons
,
and
what
he
has
once
determined
,
cannot
be
frustrated
by
any
change
or
alteration
.
And
thus
we
see
how
easily
,
and
yet
how
satisfactorily
,
the
primitive
Christians
wip'd
off
that
double
imputation
of
impiety
and
novelty
,
which
the
Gentiles
had
so
undeservedly
cast
upon
their
Religion
.
CHAP.
III.
Things
charged
upon
the
Christians
,
respecting
their
outward
condition
.
The
Christians
look'd
upon
and
despis'd
by
the
Heathens
,
as
a
company
of
rude
and
illiterate
persons
,
mechanicks
,
silly
women
and
children
.
This
Charge
considered
and
largly
answered
by
Origen
.
Christianity
provides
for
the
truest
and
best
knowledge
:
it
excludes
none
learned
or
unlearned
.
Christians
not
shy
of
communicating
the
knowledge
of
their
mysteries
to
men
sober
and
inquisitive
.
The
efficacy
of
Christianity
in
prevailing
upon
men
of
the
acutest
parts
and
greatest
learning
.
The
Christians
accused
for
being
poor
and
mean
.
This
charge
(
universally
)
false
.
Christianity
entertain'd
by
persons
of
all
sorts
,
of
the
highest
as
well
as
the
lowest
rank
.
Several
instances
of
such
:
Fl.
Clemens
and
Fl.
Domitilla
(
Domitian's
near
kindred
)
Christians
;
another
Domitilla
Domitian's
Neece
,
Acil.
Glabrio
the
Consul
,
Apollonius
the
Senator
,
and
others
.
Philip
the
Emperour
proved
to
be
no
Christian
:
the
rise
of
the
story
whence
.
Though
Christianity
had
had
no
such
persons
under
its
profession
,
this
had
been
no
just
reasonable
prejudice
.
External
pomp
and
grandeur
not
necessary
to
Religion
.
The
advantages
Christians
reaped
from
their
meanness
and
contempt
of
the
world
.
Of
their
being
charged
as
a
people
useless
and
unserviceable
to
the
publick
.
This
disowned
.
The
opinion
that
it
was
not
lawful
for
Christians
to
bear
Arms
,
or
Offices
,
particular
only
to
some
persons
and
in
some
cases
,
and
why
.
How
much
the
world
was
beholden
to
Christians
,
for
reclaiming
men
from
vice
and
wickedness
.
The
Gospel
greatly
instrumental
that
way
;
its
general
influence
upon
those
whom
it
did
not
convert
:
the
Writings
of
Philosophers
generally
better
after
Christianity
appeared
,
and
why
.
The
excellent
Prayer
of
Simplicius
.
Christians
very
useful
by
frequent
working
beneficial
miracles
,
curing
diseases
,
raising
the
dead
,
dispossessing
Devils
,
&c.
This
miraculous
power
continued
for
several
Ages
in
the
Church
.
Christians
further
traduced
as
pernicious
to
the
world
,
as
the
cause
of
all
publick
evils
and
calamities
.
This
objected
at
every
turn
.
The
occasion
of
S.
Augustine's
and
Orosius
his
writing
a
vindication
of
it
.
This
Charge
justly
retorted
upon
the
Heathens
,
and
they
sent
to
seek
the
cause
of
publick
calamities
nearer
home
.
Some
few
hinted
by
Tertullian
.
Christians
unjustly
charged
with
it
,
because
the
world
was
pestered
with
such
evils
before
Christianity
appeared
in
it
.
The
publick
State
better
and
more
prosperous
,
since
Christianity
than
before
.
It
s
prosperity
ebb'd
or
increas'd
,
according
to
the
entertainment
Christianity
found
in
the
world
.
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
in
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
an
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
.
Inconsiderable
they
were
accounted
in
respect
of
parts
and
learning
;
you
scorn
and
spit
us
out
as
rude
and
simple
,
and
think
that
the
treasury
of
all
divine
and
excellent
knowledge
is
open
only
to
your selves
,
as
Arnobius
tells
them
.
Thus
Celsus
objected
,
says
he
,
they
account
evil
and
unlawful
)
but
if
any
be
unlearned
,
an
infant
or
an
ideot
,
let
him
come
and
welcome
;
openly
declaring
,
that
none
but
Fools
,
and
such
as
are
devoid
of
sense
and
reason
,
Slaves
,
silly
Women
,
and
little
Children
are
fit
Disciples
for
the
God
they
worship
.
We
may
observe
(
says
he
)
these
trifling
and
Mountebank
Impostors
,
(
as
he
goes
on
in
this
charge
)
Weavers
,
Taylors
,
Fullers
,
and
the
most
rustick
and
illiterate
Fellowes
,
at
home
when
before
their
elders
and
betters
as
mute
as
Fishes
;
but
when
they
can
get
a
few
Children
and
silly
Women
by
themselves
,
then
who
so
wise
and
learned
,
who
so
full
of
talk
,
and
so
able
to
teach
and
instruct
as
they
?
Much
to
the
same
purpose
Cecilius
discourses
in
Minucius
Faelix
,
unlawful
faction
,
who
gathering
a
company
out
of
the
very
dregs
and
refuse
of
the
people
,
of
silly
,
easie
,
credulous
Women
,
who
by
reason
of
the
weakness
of
their
Sex
are
easily
imposed
and
wrought
upon
,
combine
them
into
a
wicked
confederation
,
a
people
mute
in
publick
,
but
in
corners
talkative
and
full
of
prattle
.
Now
to
this
part
of
the
accusation
Origen
answers
,
that
't
is
for
the
main
false
,
Christian
Doctrine
invites
and
calls
men
to
wisdom
,
as
appears
both
from
the
Writings
of
the
Jews
of
old
,
and
the
Scriptures
of
the
New
Testament
,
wherein
we
find
many
singularly
eminent
for
wisdom
and
learning
,
Moses
,
Solomon
,
Daniel
,
and
such
like
of
old
,
and
the
blessed
Jesus
made
choice
of
such
Disciples
as
whom
he
judged
fittest
to
communicate
the
secrets
of
his
Religion
to
,
and
privately
opened
and
explained
to
them
,
what
he
only
delivered
in
parables
and
similitudes
unto
others
;
that
he
promised
to
send
forth
Prophets
,
wise
men
,
and
Scribes
,
for
the
divulging
and
propagating
of
his
Doctrine
;
that
S.
Paul
reckons
wisdom
and
knowledge
in
the
first
rank
of
the
gifts
of
God
,
true
Bishop
,
or
Governour
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
:
wandring
impostors
,
who
by
our
reading
and
expounding
the
Divine
Oracles
,
do
only
exhort
the
people
to
piety
toward
the
great
God
,
and
to
the
rest
of
those
virtues
which
are
its
individual
companions
;
endeavouring
to
rescue
men
from
a
contempt
of
the
Deity
,
and
all
brutish
▪
and
irregular
passions
;
a
thing
which
the
very
best
Philosophers
of
them
all
could
wish
for
:
that
Christians
are
so
far
from
admitting
any
,
hand
over
head
,
that
they
first
pre-examine
the
minds
of
those
that
desire
to
become
their
auditors
;
and
having
privately
had
tryal
of
them
,
before
they
receive
them
into
the
Congregation
,
when
they
perceive
them
fully
resolved
to
lead
a
pious
and
religious
life
,
then
they
admit
them
in
their
distinct
orders
,
some
that
are
newly
admitted
,
but
not
yet
baptized
,
others
that
have
given
some
evidence
and
demonstration
of
their
purpose
to
live
as
becomes
Christians
;
amongst
whom
there
are
Governours
appointed
to
inspect
and
enquire
into
the
life
and
manners
of
those
who
have
been
admitted
,
that
they
may
expel
and
turn
off
those
candidates
of
Religion
who
answer
not
their
profession
;
and
heartily
entertain
those
that
do
,
and
by
dayly
converses
build
them
up
and
make
them
better
:
that
,
it
's
false
to
say
that
we
apply
our selves
only
to
Women
and
Children
,
and
that
in
corners
,
when
we
endeavour
what
we
can
by
all
means
to
fill
our
Societies
with
wise
and
prudent
persons
,
and
to
such
we
open
the
more
sublime
and
recondite
principles
of
Religion
,
otherwise
accommodating
our
discourses
to
the
capacities
of
meaner
persons
,
who
stand
more
in
need
of
milk
than
strong
meat
:
that
,
we
desire
that
all
men
may
be
trained
up
in
the
Word
of
God
,
and
that
Servants
and
Children
may
have
such
instructions
given
them
,
as
are
sutable
and
convenient
no
them
,
the
Ministers
of
our
Religion
professing
themselves
to
be
debtors
both
to
the
Greeks
and
Barbarians
,
both
to
the
wise
and
to
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
to
seduce
and
circumvent
silly
Women
and
little
Children
,
and
to
draw
them
away
from
more
weighty
and
serious
counsels
;
let
him
produce
any
such
,
and
enquire
of
them
whether
ever
they
heard
better
Masters
than
ours
,
or
if
they
did
,
why
they
would
leave
so
grave
a
discipline
,
and
suffer
themselves
to
be
seduced
into
a
worse
▪
but
he
'll
find
no
such
thing
to
fasten
upon
us
;
but
that
on
the
contrary
we
reclaim
Women
from
immodesty
,
from
falling
out
with
their
Husbands
,
and
parting
from
them
,
from
the
wild
extravagancies
of
the
sports
and
Theaters
,
and
from
all
superstition
whatsoever
:
the
youth
who
are
prone
to
vice
and
luxury
,
we
restrain
,
by
telling
them
not
only
how
base
and
degenerous
a
thing
it
is
to
indulge
their
lust
,
but
into
how
much
danger
they
precipitate
their
souls
,
and
what
punishments
the
divine
vengeance
lays
up
for
such
profligate
offenders
:
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
,
endeavour
to
approve
themselves
to
him
:
and
is
this
the
discipline
,
these
the
doctrines
of
Weavers
,
Taylors
,
Fullers
,
and
the
most
rustick
and
illiterate
persons
?
surely
no
:
if
at
any
time
,
we
refuse
to
produce
our
instructions
and
counsels
before
Masters
of
Families
,
or
the
Doctors
of
Philosophy
:
know
,
that
if
they
be
studious
of
virtue
,
enemies
to
vice
,
and
such
as
breath
after
the
best
things
,
before
such
we
are
most
willing
and
ready
to
instruct
our
youth
,
being
well
assur'd
we
shall
find
them
favourable
Judges
:
but
if
they
be
enemies
to
goodness
and
virtue
,
and
opposers
of
sound
wholsom
Doctrine
,
then
if
we
hold
our
peace
,
no
fault
can
justly
be
laid
upon
us
:
for
in
such
circumstances
the
Philosophers
themselves
would
not
discover
the
dictates
and
mysteries
of
their
Philosophy
.
This
is
the
substance
of
the
several
answers
,
which
Origen
pursues
more
at
large
through
several
pages
:
which
though
very
rational
and
satisfactory
,
yet
we
find
something
pleaded
more
direct
and
positive
to
the
charge
;
viz.
that
although
amongst
the
Christians
(
as
't
is
in
any
Society
of
men
)
the
vulgar
and
more
common
sort
,
might
not
be
men
of
the
sharpest
understanding
,
or
vers'd
in
the
more
polite
arts
of
learning
,
yet
wanted
they
not
(
and
those
no
small
number
)
great
Scholars
,
men
of
acute
parts
and
raised
abilities
,
such
as
had
run
through
the
whole
circle
of
the
Sciences
,
who
daily
came
over
to
them
:
So
Arnobius
,
urging
the
triumphant
power
and
efficacy
which
the
Christian
Faith
had
over
the
minds
of
men
,
(
says
he
)
would
not
believe
it
,
when
he
sees
in
how
short
a
time
it
has
conquered
so
great
a
part
of
the
world
;
when
men
of
so
great
wit
and
parts
,
Orators
,
Grammarians
,
Rhetoricians
,
Lawyers
,
Physicians
,
and
Philosophers
,
have
thrown
up
those
former
sentimets
;
of
which
but
a
little
before
they
were
so
tenacious
,
and
have
embraced
the
Doctrines
of
the
Gospel
.
So
fast
did
the
Christian
Church
fill
with
the
most
eminent
professors
of
all
parts
of
Learning
,
that
were
then
known
to
the
world
.
Nor
were
the
Christians
of
those
times
more
despised
upon
the
account
of
their
weakness
and
ignorance
,
than
they
were
for
their
meanness
and
poverty
;
they
were
looked
upon
as
de
ultima
faece
,
as
the
scum
and
refuse
of
the
people
,
scarce
a
considerable
man
to
be
found
amongst
them
.
(
says
the
Heathen
in
Minucius
Faelix
)
the
most
and
best
of
all
your
party
are
a
poor
,
beggerly
,
hungerstarv'd
generation
,
that
have
neither
riches
,
nor
reputation
to
bear
them
out
.
This
Charge
(
however
impertinent
,
seeing
the
goodness
of
any
Religion
depends
not
upon
the
greatness
of
its
professors
)
was
yet
as
untrue
as
't
was
unreasonable
,
the
Christians
having
amongst
them
persons
of
the
chiefest
place
and
quality
,
and
after
some
years
the
Princes
and
Potentates
of
the
world
,
and
even
the
Emperors
themselves
struck
sail
to
the
Scepter
of
Christ
.
When
Scapula
the
President
of
Carthage
threatned
the
Christians
with
severe
and
cruel
usage
,
Tertullian
bids
him
bethink
himself
;
(
says
he
)
with
so
many
thousands
of
men
and
women
of
every
sex
,
age
,
and
dignity
,
as
will
freely
offer
themselves
?
What
fires
,
what
Swords
wilt
thou
stand
in
need
of
?
What
is
Carthage
it self
like
to
suffer
,
if
decimated
by
thee
;
when
every
one
shall
find
there
his
near
Kindred
and
Neighbours
,
and
shall
see
there
Matrons
,
and
men
perhaps
of
thy
own
rank
and
order
,
and
the
most
principal
persons
,
and
either
the
Kindred
or
Friends
of
those
who
are
thy
own
nearest
friends
.
Spare
them
therefore
for
your
own
sake
,
if
not
for
ours
.
And
if
there
were
persons
of
such
quality
in
Afric
(
so
remote
,
and
in
a
manner
so
barbarous
a
Province
)
what
may
we
suppose
there
were
in
Rome
it self
,
and
other
parts
of
the
Roman
Empire
.
(
says
he
)
we
be
men
of
quite
another
way
,
yet
have
we
fill'd
all
places
among
you
,
your
Cities
,
Islands
,
Castles
,
Corporations
,
Councils
,
nay
your
Armies
themselves
,
your
Tribes
,
Companies
,
yea
the
Palace
,
the
Senate
,
and
the
Courts
of
Justice
;
only
your
Temples
we
have
left
you
free
.
Sure
I
am
Pliny
in
his
Letter
to
the
Emperor
,
And
indeed
it
were
no
hard
matter
out
of
the
ancient
Histories
and
Martyrologies
of
the
Church
,
nay
from
the
Heathen
Writers
themselves
,
to
prove
that
persons
of
the
highest
rank
and
quality
,
even
in
those
times
,
embraced
Christianity
,
and
seal'd
it
with
their
blood
.
Of
which
it
may
suffice
to
give
an
account
only
of
some
few
.
Not
to
insist
upon
the
Saints
which
S.
Paul
tells
us
were
in
Nero's
Palace
,
we
find
many
considerable
persons
,
and
some
of
them
near
a
kin
to
the
Emperour
under
the
reign
of
Domitian
(
that
cruel
Prince
and
persecutor
of
Christians
)
entertaining
the
profession
of
the
Gospel
.
And
first
let
us
hear
the
account
which
Dion
Cassius
the
famous
Historian
gives
us
.
He
tells
us
that
about
the
latter
end
of
Domitian's
Reign
he
condemned
many
(
some
whereof
were
slain
,
Flavius
Clemens
the
Consul
,
his
own
Cousin-german
,
and
his
Wife
Flavia
Domitilla
,
near
akin
also
to
the
Emperour
,
upon
pretence
of
Atheism
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
for
that
they
had
embrac'd
the
Rites
and
Religion
of
the
Jews
.
His
Nephew
Clemens
he
put
to
death
,
his
Wife
Domitilla
he
banished
into
the
Island
Pandateria
.
Upon
the
same
account
also
he
put
to
death
Acilius
Glabrio
,
who
,
together
with
Trajan
had
been
Consul
the
year
before
.
That
the
persons
here
describ'd
were
Christians
,
is
plain
,
partly
from
the
Charge
of
Atheism
here
fastned
upon
them
(
the
common
and
familiar
accusation
,
and
the
title
given
to
Christianity
by
the
Heathens
,
as
we
observ'd
before
)
and
partly
because
they
are
said
to
have
passed
over
to
the
Rites
and
Customs
of
the
Jews
;
nothing
being
more
ordinary
in
the
Historians
of
those
times
,
than
to
mistake
Christians
for
Jews
,
and
to
call
them
so
,
because
both
proceeding
out
of
the
same
Country
,
Christ
himself
and
his
Apostles
being
Jews
born
,
and
his
Religion
first
published
and
planted
there
.
And
that
which
may
give
some
more
countenance
to
this
,
is
,
that
Suetonius
speaking
of
Domitian's
condemning
this
Fl.
Clemens
,
Fl.
Domitilla
,
the
Wife
of
Clemens
,
there
was
another
of
the
same
name
,
his
Neece
by
the
Sister's
side
(
unless
Dion
Cassius
mistook
,
and
put
down
Wife
for
Neece
,
which
there
's
no
reason
to
suppose
,
seeing
both
may
very
well
consist
together
)
who
(
as
Eusebius
informs
us
)
was
with
many
more
banished
by
Domitian
in
the
fifteenth
year
of
his
Reign
,
(
says
he
)
are
recorded
by
Heathen-writers
themselves
.
Amongst
whom
,
I
suppose
,
he
principally
intends
Brettius
or
Brutius
the
Historian
,
That
under
Domitian
many
of
the
Christians
suffered
martyrdom
,
amongst
whom
was
Fl.
Domitilla
,
Neece
by
the
Sister's
side
to
Fl.
Clemens
the
Consul
,
who
for
being
a
Christian
was
banished
into
the
Island
Pontia
.
She
is
said
after
a
great
deal
of
hard
and
tedious
usage
to
have
been
burnt
,
together
with
the
house
wherein
she
was
;
her
memory
celebrated
in
the
Roman
Kalendar
upon
the
seventh
of
May.
Besides
these
,
we
find
that
Christianity
getting
ground
under
the
quiet
Reign
of
the
Emperour
Commodus
,
many
of
the
greatest
birth
and
fortunes
in
Rome
,
Praefectus
Augustalis
;
and
how
easie
was
it
to
mistake
Philippus
Augustus
for
Philippus
Augustalis
?
But
enough
of
this
,
as
also
the
falseness
of
that
charge
,
that
the
Christians
were
such
a
sorry
inconsiderable
people
.
But
however
,
let
us
suppose
them
to
have
been
as
mean
and
poor
,
as
the
malice
and
cruelty
of
their
adversaries
did
endeavour
to
make
them
,
yet
this
was
no
real
prejudice
to
their
cause
,
nor
any
great
hurt
to
them
.
That
the
most
part
of
us
are
accused
to
be
poor
(
says
Octavius
in
answer
to
Caecilius
his
charge
)
't
is
not
our
dishonour
,
but
our
glory
;
the
mind
as
't
is
dissolv'd
by
plenty
and
luxury
,
so
't
is
strengthened
and
girt
close
by
indigence
and
frugality
;
and
yet
how
can
that
man
be
poor
,
who
wants
not
,
who
is
not
greedy
of
what
's
another
mans
,
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
entail'd
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
:
and
yet
did
we
think
estates
so
useful
to
us
,
we
could
beg
them
of
God
,
who
being
Lord
of
all
,
might
well
afford
a
little
to
us
;
but
we
had
rather
despise
them
than
enjoy
them
,
and
rather
chuse
innocency
and
patience
,
desiring
more
to
be
good
than
to
be
great
and
prodigal
.
If
we
endure
outward
sufferings
and
tortures
,
't
is
not
so
much
pain
as
't
is
a
warfare
;
our
courage
is
encreased
by
infirmities
,
and
calamity
is
very
oft
the
discipline
of
virtue
;
the
nerves
both
of
body
and
mind
without
exercise
would
grow
loose
and
faint
;
and
therefore
God
is
neither
unable
to
help
us
,
not
yet
negligent
of
us
,
as
being
the
Governour
of
the
world
,
and
the
Father
of
his
Children
;
but
trys
and
examines
every
ones
temper
in
an
adverse
state
,
as
Gold
is
tryed
in
the
fire
.
Besides
it
must
needs
be
a
sight
very
pleasing
to
God
,
to
behold
a
Christian
conflicting
with
grief
and
misery
,
preparing
himself
to
encounter
threatenings
and
torments
,
pressing
in
upon
the
very
noise
of
death
,
and
the
horrour
of
the
Executioner
,
maintaining
his
liberty
against
Kings
and
Princes
,
and
only
yielding
to
God
,
whose
he
wholly
is
,
coming
off
from
all
the
attempts
of
adversity
with
victory
and
triumph
.
So
argues
that
excellent
person
(
and
who
ever
reads
him
in
his
native
language
must
confess
it
)
with
equal
strength
of
eloquence
and
reason
,
where
he
also
briefly
touches
that
objection
so
common
amongst
the
Heathens
,
that
if
Christians
were
so
dear
to
God
,
why
then
did
he
suffer
them
to
be
oppressed
with
so
many
miseries
▪
and
troubles
,
But
this
was
not
all
,
they
were
charged
as
a
very
useless
and
unserviceable
people
,
that
contributed
nothing
to
the
happiness
of
the
Common-wealth
;
nay
as
destructive
and
pernicious
to
humane
society
,
and
as
the
procuring
cause
of
all
those
mischiefs
and
calamities
that
befel
the
world
.
In
answer
to
the
first
,
their
being
useless
as
to
the
common
good
,
(
says
he
)
when
we
live
amongst
you
,
have
the
same
diet
,
habit
,
manner
,
and
way
of
life
?
we
are
no
Brachmans
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
,
Bathes
,
Taverns
,
Shops
,
Stables
,
your
Marts
,
and
other
ways
of
humane
commerce
:
we
go
to
Sea
with
you
,
bear
Arms
,
till
and
improve
the
ground
,
use
merchandize
,
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
,
(
says
he
)
if
any
have
cause
truly
to
complain
of
our
being
unprofitable
,
they
are
Bawds
,
Panders
,
Pimps
,
Hectors
and
Ruffians
,
sellers
of
poyson
,
Magicians
,
Southsayers
,
Wizards
,
and
Astrologers
:
and
to
be
unserviceable
to
these
,
is
the
greatest
serviceableness
.
But
besides
this
,
they
pleaded
for
themselves
,
that
their
Religion
was
highly
beneficial
to
the
world
,
and
in
its
own
nature
contributed
to
the
peace
and
happiness
of
mankind
;
it
cannot
be
denied
but
that
some
of
the
Primitive
Christians
were
shie
of
engaging
in
Wars
,
and
not
very
forward
to
undergo
publick
places
of
authority
and
power
;
but
(
besides
that
this
was
only
the
opinion
of
some
private
persons
,
and
not
the
common
and
current
practice
or
determination
of
the
Church
)
it
arose
partly
from
some
mistaken
passages
in
the
Gospel
,
turning
Evangelical
Counsels
into
positive
precepts
;
but
principally
because
such
Offices
and
Employments
were
usally
clogg'd
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
and
their
Conscience
,
they
shunn'd
it
not
,
but
frequently
bore
Arms
,
and
discharged
such
Publick
Offices
as
were
committed
to
them
,
as
cannot
be
unknown
to
any
that
are
never
so
little
vers'd
in
the
History
of
the
first
Ages
of
the
Church
:
never
were
there
better
,
more
faithful
and
resolute
Souldiers
,
more
obedient
to
the
Orders
of
their
Commanders
,
more
ready
to
attempt
the
most
hazardous
enterprises
,
never
boggling
at
any
thing
which
they
could
do
without
sin
:
of
which
,
amongst
many
others
I
shall
instance
only
in
that
of
the
Thebaean
Legion
,
who
being
commanded
upon
a
bloody
and
unlawful
butchery
,
Citizens
and
guiltless
;
we
remember
that
we
took
up
Arms
for
,
not
against
friends
and
fellow
Citizens
:
we
have
always
fought
for
justice
and
piety
,
and
for
the
safety
of
the
innocent
;
these
have
been
hitherto
the
price
of
those
dangers
that
we
have
run
upon
;
we
have
fought
for
fidelity
,
which
how
shall
we
be
able
to
keep
to
you
,
if
we
do
not
first
keep
it
to
our
God
.
So
far
were
the
Christians
of
those
times
from
refusing
to
engage
in
the
service
of
their
Prince
.
Nay
those
of
them
who
were
so
bound
up
by
their
private
sentiments
,
as
not
to
think
it
lawful
,
yet
reckoned
they
otherways
made
equivalent
compensation
:
thus
when
Celsus
press'd
the
Christians
to
undergo
publick
Offices
,
and
to
help
the
Emperours
in
their
Wars
;
(
says
he
)
we
fight
for
the
Emperour
,
while
we
train
our selves
in
exercises
of
piety
,
and
contend
by
prayers
for
him
.
But
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
really
sought
to
reclaim
men
from
vice
and
sin
,
to
a
good
and
a
virtuous
life
;
by
which
means
(
besides
that
they
provided
for
mens
highest
and
nearest
interest
,
the
interest
of
their
souls
,
and
their
eternal
happiness
in
another
life
)
they
greatly
consulted
the
peace
and
welfare
of
the
places
where
they
lived
;
for
vicious
and
wicked
men
are
the
pests
and
plagues
of
humane
society
,
that
taint
and
infect
others
by
their
bad
examples
or
perswasions
,
and
entail
vengeance
upon
the
places
of
their
residence
;
whilst
good
men
engage
the
favour
and
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
,
and
none
so
eminent
for
this
as
the
Christians
of
old
;
this
is
the
great
triumphant
argument
wherewith
Origen
at
every
turn
exalts
the
honour
of
Christianity
;
(
says
he
)
we
find
in
the
multitudes
of
those
that
believe
,
who
are
delivered
from
that
sink
of
vices
,
wherein
before
they
were
wont
to
wallow
:
enquire
into
the
lives
of
some
of
us
,
Christian
Doctrine
;
but
since
the
time
that
they
entred
into
it
,
how
gentle
and
moderate
,
how
grave
and
constant
are
they
become
,
(
says
he
)
to
bear
Offices
for
the
good
of
our
Country
;
let
him
know
that
the
Country
is
much
more
beholden
to
Christians
than
to
the
rest
of
men
,
while
they
teach
men
piety
towards
God
,
the
tutelar
Guardian
of
the
Country
,
and
shew
them
the
way
to
that
heavenly
City
that
is
above
,
which
they
that
live
well
may
attain
to
,
though
here
they
dwell
in
the
smallest
City
in
the
world
.
Nor
do
the
Christians
thus
employ
themselves
,
Theodoret
discoursing
against
the
Gentiles
,
Mothers
,
Sisters
,
and
Daughters
,
looking
upon
it
as
a
lawful
and
warrantable
practice
;
till
entertaining
Christianity
,
they
threw
off
those
abominable
Laws
,
and
submitted
to
that
temperance
and
chastity
which
the
Gospel
requires
of
us
.
And
whereas
before
they
were
wont
to
cast
out
the
bodies
of
their
dead
,
to
be
devoured
by
Beasts
and
Birds
of
prey
,
since
they
embraced
the
Christian
Religion
,
they
abstained
from
that
piece
of
inhumanity
,
and
decently
committed
them
to
the
earth
;
from
which
they
could
not
be
restrained
,
either
by
the
Laws
of
their
Country
,
or
the
bitterness
of
those
torments
which
they
underwent
.
The
Massagetes
who
thought
it
the
most
miserable
thing
in
the
world
to
dye
any
other
than
a
violent
death
,
and
therefore
made
a
Law
that
all
persons
arrived
to
old
age
should
be
offered
in
Sacrifice
and
eaten
,
no
sooner
submitted
to
Christianity
,
but
abhorred
those
barbarous
and
abominable
Customs
.
The
Tibarens
,
who
used
to
throw
aged
persons
down
the
steepest
Rocks
,
left
it
off
upon
their
embracing
of
the
Gospel
.
Upon
the
same
account
the
Hyrcani
and
the
Caspians
reformed
their
manners
,
who
were
formerly
wont
to
keep
Dogs
on
purpose
to
devour
the
bodies
of
the
dead
.
Nor
did
the
Scythians
any
longer
together
with
their
dead
bury
those
alive
who
had
been
their
nearest
friends
and
kindred
.
So
great
a
change
(
says
my
Author
)
did
the
Laws
of
Christ
make
in
the
manners
of
men
,
and
so
easily
were
the
most
barbarous
Nations
perswaded
to
entertain
them
,
a
thing
which
Plato
,
though
the
best
of
all
Philosophers
,
could
never
effect
amongst
the
Athenians
,
his
own
Fellow
Citizens
,
who
could
never
induce
them
to
govern
the
Common-wealth
,
according
to
those
Laws
and
Institutions
which
he
had
prescribed
them
.
Nay
where
the
Gospel
did
not
produce
this
effect
to
reclaim
men
from
their
vices
and
vanities
,
and
to
bring
them
over
to
the
Religion
of
the
crucified
Saviour
;
yet
had
it
this
excellent
influence
upon
the
world
,
that
it
generally
taught
them
better
lessons
,
refin'd
their
understandings
,
and
filled
their
minds
with
more
useful
and
practical
notions
about
Religion
than
they
had
before
.
To
which
purpose
it
's
mainly
observable
,
that
those
Philosophers
who
lived
in
the
time
of
Christianity
,
after
the
Gospel
publickly
appeared
in
the
world
,
wrote
in
a
much
more
divine
strain
,
entertained
more
honourable
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
.
Of
which
I
conceive
no
account
can
be
given
so
satisfactory
as
this
,
that
the
genius
and
spirit
of
the
Gospel
began
then
to
fly
abroad
,
and
to
breathe
in
a
freer
air
,
and
so
could
not
but
leave
some
tincture
and
savour
upon
the
spirits
of
men
,
though
its
most
inveterate
Enemies
.
Seneca
,
Epictetus
,
Antoninus
,
Arrian
,
Plutarch
,
Hierocles
,
Plotinus
,
and
the
rest
that
lived
in
those
first
Ages
of
the
Gospel
:
of
which
I
could
give
considerable
instances
,
were
it
necessary
to
my
purpose
.
I
shall
only
as
a
specimen
,
set
down
that
Prayer
wherewith
Simplicius
(
Enemy
enough
to
Christianity
)
concludes
his
Comment
upon
Epictetus
:
and
thus
he
makes
his
address
to
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
Beseech
thee
,
O
Lord
,
thou
that
art
the
Father
and
guide
of
our
rational
powers
,
grant
that
we
may
be
mindful
of
those
noble
and
generous
natures
with
which
thou
hast
invested
us
;
and
assist
us
,
that
as
persons
endued
with
self-moving
principles
,
we
may
cleanse
our selves
from
all
bodily
and
brutish
passions
,
that
we
may
subdue
and
govern
them
,
and
in
a
due
and
decent
manner
use
them
only
as
Organs
and
instruments
.
Help
us
through
the
light
of
the
truth
,
accurately
to
correct
our
reason
,
and
to
unite
it
to
those
things
that
have
a
real
existence
.
And
in
the
third
place
,
I
beseech
my
Saviour
,
that
he
would
perfectly
dispel
the
mist
that
is
before
the
eyes
of
our
minds
,
that
according
to
that
of
the
Poet
,
we
may
rightly
understand
what
belongs
either
to
God
or
man
.
Besides
the
matter
of
this
Prayer
,
which
is
very
sublime
and
spiritual
,
the
manner
of
its
composure
is
considerable
,
consisting
of
three
parts
,
and
those
addressed
as
it
were
to
three
persons
,
answerable
to
those
in
the
blessed
Trinity
,
the
Lord
(
or
Father
)
the
Saviour
(
or
Christ
)
and
the
light
of
truth
(
which
even
in
Scripture
is
a
common
Periphrasis
of
the
Holy
Spirit
:
)
whether
he
intended
this
,
I
will
not
say
,
sure
I
am
it
looks
very
like
it
.
But
enough
of
this
.
Secondly
,
That
they
ordinarily
wrought
such
miracles
as
were
incomparably
beneficial
to
the
world
,
in
curing
diseases
,
raising
the
dead
,
and
rescuing
possessed
persons
from
the
merciless
rage
and
cruelty
of
the
Devil
:
we
may
observe
,
that
in
those
primitive
times
there
were
innumerable
multitudes
of
possessed
persons
,
beyond
what
were
in
the
Ages
either
before
or
since
;
the
Divine
Providence
doubtless
permitting
it
to
be
so
,
that
by
this
means
there
might
be
a
fairer
occasion
of
commending
Christianity
to
the
world
;
and
there
is
nothing
which
we
more
commonly
meet
with
in
the
Writings
of
the
ancient
Fathers
,
than
testimonies
concerning
their
triumphant
power
over
evil
spirits
:
Justin
Martyr
discoursing
of
the
end
of
Christ's
coming
into
the
world
,
this
City
of
yours
,
whom
all
your
Inchanters
,
Sorcerers
,
and
Conjurers
were
not
able
to
cure
,
many
of
us
Christians
adjuring
them
by
the
name
of
Jesus
Christ
,
who
was
crucified
under
Pontius
Pilate
,
have
perfectly
cured
,
and
do
still
cure
,
disarming
and
driving
out
of
men
those
Daemons
that
had
seized
upon
them
;
and
the
same
he
affirms
more
than
once
and
again
in
his
discourse
with
Trypho
the
Jew
.
(
says
he
)
are
the
gifts
which
God
has
every
where
bestowed
upon
his
Church
,
whereby
in
the
name
of
the
crucified
Jesus
,
many
and
great
miracles
are
daily
done
to
the
great
advantage
of
the
world
.
Origen
,
Minucius
Faelix
,
Cyprian
,
Arnobius
,
Lactantius
,
Eusebius
,
Basil
,
Nazianzen
,
and
others
;
and
though
I
do
not
give
heed
to
all
the
miracles
which
are
reported
by
S.
Hierom
,
Hilarion
,
Paulus
,
and
some
others
;
or
by
Palladius
in
his
Historia
Lausiaca
;
yet
doubtless
many
of
them
were
very
true
and
real
;
And
yet
notwithstanding
the
case
was
thus
plain
and
evident
,
how
much
the
world
was
beholden
to
Christians
,
yet
were
they
looked
upon
as
the
pests
of
humane
society
,
counted
and
called
the
common
enemies
of
mankind
,
Roman
Empire
.
This
was
the
common
out-cry
;
if
the
City
be
besieged
(
says
Tertullian
)
if
any
thing
happen
ill
in
the
Fields
,
t
is
because
of
the
Christians
:
away
with
the
Christians
to
the
Lions
.
Thus
Demetrian
the
Proconsul
of
Afric
objected
to
S.
Cyprian
,
Roman
Empire
,
S.
Augustine
was
forced
to
write
those
excellent
Books
De
Civit.
Dei
,
old
age
of
time
,
the
world
daily
growing
more
feeble
and
decrepit
;
and
that
these
things
had
been
foretold
by
God
,
First
,
That
the
Gentiles
should
do
very
well
to
seek
the
true
causes
of
these
things
nearer
home
,
and
to
enquire
whether
't
was
not
for
their
own
sakes
,
that
the
Divine
Providence
was
thus
offended
with
them
;
there
being
very
just
reasons
to
think
so
.
Tertullian
points
them
to
such
causes
as
these
.
natural
notions
of
God
,
that
when
they
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankful
,
but
became
vain
in
their
imaginations
,
and
their
foolish
heart
was
darkned
,
and
they
changed
the
glory
of
the
uncorruptible
God
into
an
Image
made
like
to
corruptible
man
,
and
to
birds
,
and
four
footed
beasts
,
and
creeping
things
,
as
S.
Paul
had
told
them
long
before
:
and
that
therefore
't
was
reasonable
to
suppose
,
(
says
Cyprian
)
that
God
is
angry
,
as
if
in
living
ill
you
deserved
well
,
and
as
if
all
that
has
happened
to
you
were
not
less
and
lighter
than
your
sins
:
and
thou
,
Demetrian
,
who
art
a
Judge
of
others
,
but
in
this
a
Judge
of
thy
self
,
inspect
the
retirements
of
thy
conscience
,
and
behold
thy self
now
,
who
shalt
one
day
be
seen
naked
by
all
;
and
thou
wilt
find
thy self
enslav'd
and
led
captive
by
some
sins
or
other
;
and
why
then
shouldst
thou
wonder
that
the
flames
of
the
divine
anger
should
rise
higher
,
when
the
sins
of
men
do
daily
administer
more
fuel
to
it
:
an
answer
which
he
there
prosecutes
to
very
excellent
purpose
.
Thirdly
,
Their
prodigious
unthankfulness
to
God
for
all
the
former
blessings
they
had
received
from
him
:
so
far
as
they
were
ingrateful
,
they
were
highly
guilty
,
and
God
could
not
but
punish
them
;
had
they
sought
him
,
whom
in
part
they
could
not
but
know
,
and
been
observant
of
him
,
they
would
in
this
case
have
found
him
a
much
more
propitious
,
than
an
angry
Deity
,
as
Tertullian
tells
them
.
Upon
these
and
such
like
accounts
,
they
might
well
conclude
it
was
,
that
the
vengeance
of
God
did
press
so
hard
upon
them
,
and
that
therefore
they
had
no
true
reason
to
lay
the
fault
at
any
other
door
but
their
own
.
Secondly
,
As
to
the
thing
it self
,
as
't
was
charged
upon
them
,
they
point
blank
denied
it
to
be
true
,
and
that
for
two
reasons
especially
.
First
,
Because
the
world
had
been
sadly
and
frequently
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
,
Tiberius
,
i.
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
Afric
swallowed
up
by
the
Atlantic
Sea
?
an
Earthquake
drank
up
the
Corinthan
Sea
,
and
the
force
of
the
Ocean
rent
off
Sicilia
from
Italy
:
not
to
ask
where
were
the
Christians
,
the
great
contemners
of
your
gods
?
but
where
were
your
gods
themselves
,
when
the
Flood
over-ran
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
burnt
up
by
a
shower
of
fire
and
Brimstone
;
of
which
the
Country
smells
to
this
day
.
Nor
could
Tuscia
and
Campania
complain
of
the
Christians
,
when
a
fire
from
Heaven
destroyed
the
Vulsinii
and
the
Pompeii
.
None
as
yet
worshipped
the
true
God
at
Rome
,
when
Hannibal
at
Cannae
made
such
a
slaughter
of
the
Romans
,
that
the
very
Rings
that
he
took
(
which
were
the
honourable
Badges
of
none
but
Roman
Knights
)
were
measured
by
the
Bushel
:
they
were
all
your
gods
that
then
had
the
general
worship
,
when
the
Gauls
took
the
Capitol
it self
.
So
smartly
does
that
grave
man
retort
their
own
arguments
upon
themselves
.
Arnobius
fully
and
elegantly
pursues
this
,
in
this
respect
the
former
times
were
no
better
than
these
,
which
they
so
much
complained
of
,
and
bids
them
run
over
the
Annals
and
Records
that
were
written
in
all
languages
,
and
they
would
find
that
all
Nations
had
frequently
had
their
common
miseries
and
devastations
:
the
clearing
of
which
was
likewise
the
great
design
Orosius
proposed
to
himself
,
Secondly
,
Because
since
the
coming
of
Christianity
,
the
world
had
been
in
a
better
and
more
prosperous
state
than
it
was
before
,
especially
when
ever
the
Christian
Religion
met
with
any
favour
and
encouragement
;
the
reason
of
it
Tertullian
gives
:
Justin
Martyr
(
for
that
it
was
not
Justin
himself
,
I
think
no
man
can
doubt
,
that
reads
him
,
the
man
betraying
himself
openly
enough
to
have
liv'd
in
the
times
of
prevailing
Christianity
)
putting
this
question
,
whether
paganism
was
not
the
better
Religion
,
forasmuch
as
under
it
there
was
great
prosperity
and
abundance
,
whereas
't
was
quite
otherwise
since
Christianity
came
in
fashion
;
he
answers
,
among
other
things
,
that
(
besides
that
plenty
was
no
argument
of
the
goodness
of
any
Religion
,
Christians
being
to
be
judged
of
rather
by
the
holiness
than
the
prosperity
of
their
Religion
)
there
was
so
much
the
more
abundance
in
these
times
of
Christianity
,
by
how
much
there
were
fewer
Wars
,
than
was
while
Paganism
governed
the
world
.
Never
were
wars
more
succesfully
managed
,
never
was
prosperity
more
triumphant
,
than
when
Christians
met
with
kind
entertainment
.
Melito
▪
Bishop
of
Sardis
,
in
an
Oration
which
he
presented
to
the
Emperour
M.
Antoninus
in
behalf
of
the
Christians
(
part
whereof
is
yet
extant
in
Eusebius
)
tells
him
that
Christianity
commencing
under
the
Reign
of
Augustus
was
a
good
〈◊〉
of
the
prosperity
of
the
Empire
,
Roman
Empire
had
encreased
:
of
whom
he
being
the
Heir
and
Successor
,
he
could
not
better
assure
it
to
himself
and
his
Son
,
than
by
protecting
that
Religion
that
had
been
born
and
bred
up
together
with
the
Empire
,
and
for
which
his
Ancestors
amongst
other
Religions
had
had
an
esteem
and
honour
:
that
there
could
be
no
better
argument
,
that
this
Religion
contributed
to
the
happiness
of
the
Empire
(
with
which
it
began
and
had
grown
up
)
than
that
since
the
Reign
of
Augustus
no
misfortune
,
but
on
the
contrary
,
according
to
all
mens
wishes
every
thing
had
hapned
to
be
magnificent
and
prosperous
.
Hence
Eusebius
notes
once
and
again
,
that
the
affairs
of
the
Empire
commonly
flourished
,
CHAP.
IV.
The
Charges
brought
against
them
,
respecting
their
life
and
manners
.
The
Primitive
Christians
accused
of
the
grossest
sins
,
Sacriledge
,
Sedition
,
Treason
,
Incest
,
Murder
,
&c.
The
particular
consideration
of
these
referred
to
their
proper
places
.
What
they
offered
in
the
general
for
their
vindication
considered
.
They
openly
asserted
their
innocency
,
and
appealed
to
the
known
piety
of
their
lives
.
None
accounted
Christians
,
however
eminent
in
profession
,
unless
their
lives
answerable
.
Their
abstaining
from
appearance
of
evil
,
or
doing
any
thing
that
symbolized
with
the
idolatrous
Rites
of
the
Heathens
.
Their
being
willing
to
be
brought
to
the
strictest
tryal
,
and
to
be
severely
punished
,
if
found
guilty
of
those
crimes
.
Their
complaints
of
being
(
generally
)
condemned
,
meerly
for
bearing
the
name
of
Christians
.
They
greatly
gloried
in
that
title
.
This
name
prohibited
by
Julian
,
and
Christians
commanded
in
scorn
to
be
called
Galilaeans
.
The
Christians
appealed
for
their
vindication
to
the
Consciences
of
their
impartial
Enemies
,
and
by
them
acquitted
.
The
testimonies
of
Pliny
,
Ser.
Grannianus
,
Antoninus
Pius
,
M.
Antoninus
,
Trypho
the
Jew
,
and
Apollo's
Oracle
to
this
purpose
.
The
excellency
of
Christians
if
compared
with
the
best
of
Heathens
.
All
such
disowned
for
Christians
,
as
did
not
exactly
conform
to
the
rule
and
discipline
of
Christianity
.
ALL
the
attempts
that
had
been
hitherto
made
against
the
honour
and
reputation
of
Christians
,
seemed
but
like
the
first
skirmishings
of
an
Army
,
in
respect
of
the
main
Battalia
that
was
yet
behind
,
the
Charge
that
was
made
against
their
moral
carriage
and
behaviour
;
and
here
they
were
accused
at
every
turn
of
no
less
than
Sacriledge
,
Sedition
,
and
High-Treason
,
of
incest
and
promiscuous
mixtures
,
of
murder
,
and
eating
the
flesh
of
Infants
at
their
sacramental
Feasts
:
These
were
sad
and
horrid
crimes
,
and
had
they
been
true
,
would
justly
have
made
Christianity
stink
in
the
nostrils
of
all
sober
and
considering
men
:
but
they
were
as
false
as
they
were
black
and
hellish
:
the
particular
Answers
to
these
Charges
(
together
with
some
things
relating
to
matters
of
Worship
)
shall
be
considered
hereafter
,
according
as
they
fall
in
in
their
more
proper
places
;
I
shall
only
at
present
take
notice
of
the
general
vindication
which
the
Christians
made
of
themselves
,
from
these
Indictments
that
were
brought
in
against
them
;
and
the
sum
of
what
they
pleaded
lyes
especially
in
these
three
things
.
First
,
They
did
openly
assert
and
maintain
their
innocency
,
and
shew
by
their
lives
as
well
as
their
Apologies
,
that
they
were
men
of
quite
another
make
and
temper
,
than
their
Enemies
did
generally
represent
them
:
their
Religion
and
way
of
life
was
admired
by
all
:
who
(
says
S.
Clement
to
the
Corinthians
)
did
ever
dwell
amongst
you
,
talking
finely
,
but
in
living
well
.
(
says
Athenagoras
)
the
meanest
and
most
mechanick
persons
,
and
old
women
,
although
not
able
to
discourse
and
dispute
for
the
usefulness
of
their
profession
,
do
yet
demonstrate
it
in
their
lives
and
actions
;
they
don't
indeed
critically
weigh
their
words
,
and
recite
elegant
Orations
,
but
they
manifest
honest
and
virtuous
actions
;
while
being
buffeted
they
strike
not
again
,
nor
sue
them
at
Law
that
spoil
and
plunder
them
;
Liberally
give
to
them
that
ask
,
and
love
their
neighbours
as
themselves
.
And
this
we
do
,
because
we
are
assured
that
there
is
a
God
that
superintends
humane
affairs
,
who
made
both
us
and
the
whole
world
,
and
because
we
must
give
to
him
an
account
of
all
the
transactions
of
our
lives
,
therefore
we
chuse
the
most
moderate
,
humane
,
and
benign
,
and
,
to
many
,
the
most
contemptible
course
of
life
,
for
we
reckon
that
no
evil
in
this
life
can
be
so
great
,
though
we
should
be
called
to
lay
down
our
lives
,
which
ought
not
to
be
esteemed
little
and
of
no
value
,
in
comparison
of
that
happiness
which
we
hereafter
look
for
from
the
great
Judge
of
the
world
,
promised
to
those
who
are
of
an
humble
,
benign
,
and
moderate
conversation
.
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
a
bad
life
under
the
title
of
Christianity
.
Do
any
live
otherwise
than
Christ
hath
commanded
,
't
is
a
most
certain
argument
they
are
no
Christians
,
though
with
their
tongues
they
never
so
smoothly
profess
the
Christian
Doctrine
;
for
't
is
not
meer
Professors
,
but
those
who
live
according
to
their
profession
,
that
shall
be
saved
,
Justin
Martyr
declares
before
the
Emperours
.
Let
no
man
(
says
Basil
)
impose
upon
himself
with
inconsiderate
words
,
Nay
so
careful
were
they
to
avoid
all
sin
,
that
they
stood
at
a
wide
distance
from
any
thing
,
that
though
lawful
in
it self
,
ill
colour
with
it
;
this
Origen
tells
Celsus
was
the
reason
why
they
refused
to
do
any
honour
to
an
Image
,
lest
thereby
they
should
give
occasion
to
others
to
think
that
they
ascribed
divinity
to
them
:
for
this
reason
they
shunn'd
all
community
with
the
Rites
and
Customs
of
the
Heathens
,
abstaining
from
things
strangled
,
or
that
had
been
offered
to
Idols
,
from
frequenting
the
publick
Bathes
,
or
going
to
the
Sights
and
Shows
,
because
they
seemed
to
owe
their
original
to
idolatry
,
and
were
the
occasion
of
many
gross
enormities
;
they
refused
to
wear
Crowns
of
Laurel
,
lest
they
should
seem
to
patronize
the
Custom
of
the
Gentiles
,
who
were
wont
to
do
so
in
their
sacred
and
solemn
Rites
,
as
appeared
eminently
in
the
Solemnities
of
the
Emperours
Severus
and
Caracalla
,
when
the
Tribune
delivering
the
donative
to
the
Souldiers
,
and
all
came
to
receive
it
with
Crowns
upon
their
heads
,
one
of
them
brought
his
in
his
hand
,
and
being
demanded
the
reason
,
answered
that
he
was
a
Christian
,
and
could
not
do
it
;
which
was
the
occasion
of
Tertullian's
Book
de
Corona
Militis
,
wherein
he
sets
himself
to
defend
it
.
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
Emperours
;
says
he
)
that
those
things
that
are
charged
upon
the
Christians
may
be
enquired
into
,
and
if
they
be
found
to
be
so
,
let
them
have
their
deserved
punishment
,
nay
let
them
be
more
severely
punished
than
other
men
:
but
if
not
guilty
,
then
't
is
not
reasonable
,
that
innocent
persons
should
suffer
meerly
upon
report
and
clamour
.
And
speaking
of
those
that
only
took
sanctuary
at
the
name
of
Christians
,
he
adds
,
that
those
who
lived
not
according
to
the
Laws
of
Christ
,
and
were
only
called
by
his
name
,
they
begg'd
of
them
that
such
might
be
punished
.
To
the
same
purpose
Athenagoras
in
his
Embassy
,
wise
,
gracious
,
and
mighty
Princes
as
you
are
,
to
make
such
Laws
as
may
secure
us
from
those
wrongs
and
injuries
.
But
alas
,
so
clear
was
their
innocency
,
that
their
bitterest
adversaries
durst
not
suffer
them
to
come
to
a
fair
open
tryal
;
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
;
murderers
,
sacrilegious
,
or
incestuous
,
or
enemies
to
the
Publick
(
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
favour
is
shewn
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
.
This
one
would
think
strange
,
especially
amongst
a
people
so
renowned
for
justice
and
equity
as
the
Romans
were
,
and
yet
in
these
times
nothing
more
ordinary
;
therefore
when
Vrbicius
the
Prefect
of
Rome
had
condemned
Ptolomeus
meerly
upon
his
confessing
himself
a
Christian
,
What
strange
course
is
this
,
what
infamous
misdemeanour
is
this
man
guilty
of
;
that
when
he
's
no
adulterer
,
fornicator
,
no
murtherer
,
no
thief
,
or
robber
,
thou
shouldst
punish
him
only
because
he
calls
himself
a
Christian
?
certainly
,
Urbicius
,
such
justice
as
this
does
not
become
the
piety
of
the
Emperour
,
or
the
Philosophy
of
Caesar
his
Son
,
or
the
sacred
and
venerable
Senate
.
such
a
one
is
a
goodman
,
only
he
is
a
Christian
;
or
,
I
wonder
at
such
a
one
,
a
wise
man
,
but
lately
turned
Christian
.
be
not
,
French
Martyr
was
led
about
the
Amphitheatre
,
Justin
Martyr
presented
to
them
,
Thirdly
,
They
appealed
for
their
vindication
to
the
judgment
and
consciences
of
their
more
sober
and
impartial
Enemies
,
and
were
accordingly
acquitted
by
them
,
as
guiltless
of
any
hainous
crimes
.
Pliny
the
younger
being
commanded
by
the
Emperour
Trajan
,
to
give
him
an
account
of
the
Christians
,
sacred
obligations
;
to
commit
no
vice
or
wickedness
,
and
that
their
Religion
was
nothing
else
but
an
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
.
Ser●●us
Granianus
the
Proconsul
of
Asia
,
Adrian
(
Trajans
successor
)
to
represent
to
him
how
unjust
it
was
to
put
Christians
to
death
,
when
no
crime
was
duly
laid
to
their
charge
,
meerly
to
gratifie
the
tumultuous
clamours
of
the
people
,
to
whom
the
Emperour
answers
,
that
they
should
not
be
unjustly
troubled
,
that
if
any
thing
was
truly
prov'd
against
them
,
he
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
.
Adrian
,
Antoninus
Pius
(
if
he
be
not
mistaken
for
his
successor
Marcus
)
in
his
Epistle
to
the
Commons
of
Asia
,
M.
Antoninus
,
Christian
Legion
which
he
had
in
his
Army
,
and
therefore
commands
that
none
be
molested
for
being
Christians
,
and
that
if
any
accuse
a
Christian
for
being
such
,
without
a
sufficient
crime
proved
against
him
,
he
shall
be
burnt
alive
for
his
accusation
,
that
a
Christian
confessing
himself
to
be
one
shall
be
safe
and
secure
,
and
that
the
Governour
of
the
Province
shall
not
drive
him
to
renounce
his
profession
,
and
this
he
commands
to
be
confirmed
by
the
Decree
of
the
Senate
.
So
clear
did
the
Christians
appear
to
their
greatest
Enemies
,
especially
in
their
more
calm
and
sober
intervals
.
Nay
Trypho
the
Jew
(
and
that
very
notion
speaks
him
enemy
enough
,
Heathen
Oracle
it self
pronounced
in
favour
of
the
Christians
;
for
Apollo
giving
forth
his
Oracles
,
just
men
that
lived
upon
the
earth
;
and
when
Dioclesian
enquired
who
those
just
men
were
,
one
of
the
Heathen
Priests
that
stood
by
answered
,
that
they
were
the
Christians
.
This
Constantine
the
Great
tells
he
himself
heard
,
being
then
a
young
man
,
and
in
company
at
that
time
with
the
Emperour
Dioclesian
,
and
he
there
solemnly
calls
God
to
witness
for
the
truth
of
the
story
.
From
all
which
it
appears
how
innocent
the
Christians
were
of
those
things
which
the
Gentiles
charged
upon
them
,
how
infinitely
strict
and
unblameable
in
their
lives
,
and
therefore
triumphed
over
the
Heathens
in
the
purity
and
innocency
of
their
conversations
.
were
amongst
them
like
lights
in
the
world
.
For
who
(
says
he
)
is
there
,
but
he
must
needs
confess
that
the
worser
part
of
our
Church
is
much
better
than
the
popular
assemblies
;
as
for
instance
,
the
Church
of
God
at
Athens
is
meek
and
quiet
,
as
endeavouring
to
approve
it self
to
the
great
God
;
whereas
now
the
popular
assembly
of
Athens
is
seditious
and
tumultuous
,
and
no
ways
to
be
compared
with
the
Church
of
God
in
that
City
;
and
the
same
may
be
said
of
the
Churches
of
God
,
and
the
vulgar
assemblies
which
are
at
Corinth
,
Minucius
Foelix
,
should
we
Christians
be
compared
with
you
,
although
our
Discipline
may
seem
somewhat
inferiour
,
yet
we
should
be
found
infinitely
to
transcend
you
:
you
forbid
adultely
,
and
then
practise
it
;
we
keep
entirery
to
our
own
Wives
;
you
punish
wickedness
when
committed
,
with
us
even
a
wicked
thought
is
sin
;
you
stand
in
awe
of
those
who
are
conscious
of
your
crimes
,
we
of
nothing
but
our
consciences
,
without
which
we
cannot
be
;
and
last
of
all
't
is
with
your
party
that
the
Prison
is
filled
and
crowded
,
no
Christian
is
there
,
unless
such
a
one
as
is
either
a
shame
to
his
Religion
,
or
an
Apostate
from
it
:
and
a
little
after
he
tells
his
adversary
,
(
says
he
)
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
,
(
says
Arnobius
)
can
be
truer
,
more
useful
,
powerful
,
just
than
this
?
which
(
as
he
elsewhere
notes
)
renders
men
meek
,
CHAP.
V.
Of
the
positive
parts
of
their
Religion
:
and
first
of
their
piety
towards
God
.
The
Religion
of
the
ancient
Christians
considered
,
with
respect
to
God
,
themselves
,
and
other
men
.
Their
piety
seen
in
two
things
,
their
detestation
of
Idolatry
,
and
great
care
about
the
matters
of
divine
Worship
.
What
notion
they
had
of
Idolatry
;
their
abhorrency
of
it
.
Their
refusing
to
give
divine
honour
to
Angels
and
created
Spirits
;
this
condemned
by
the
Laodicean
Council
.
Their
denying
any
thing
of
divine
honour
to
Martyrs
and
departed
Saints
.
The
famous
instance
of
the
Church
of
Smyrna
concerning
S.
Polycarp
.
S.
Augustine's
testimonies
to
this
purpose
.
Their
mighty
abhorrence
of
the
Heathen
Idolatry
.
The
very
making
an
Idol
accounted
unlawful
.
Hatred
of
Idolatry
one
of
the
first
principles
instilled
into
new
Converts
.
Their
affectionate
bewailing
any
that
lapsed
into
this
sin
.
Several
severe
penalties
imposed
by
the
ancient
Council
of
Illiberis
upon
persons
guilty
of
Idolatry
.
They
were
willing
to
hazard
any
thing
rather
than
sacrifice
to
the
Gods
.
Constantius
his
plot
to
try
the
integrity
of
his
Courtiers
.
A
double
instance
of
the
Christian
Souldiers
in
Julian's
Army
.
Their
active
zeal
in
breaking
the
Images
of
the
Heathen
gods
,
and
assaulting
persons
while
doing
sacrifice
to
them
;
this
whether
justifiable
.
Notwithstanding
all
this
,
the
Christians
accused
by
the
Heathens
of
Idolatry
;
of
worshipping
the
Sun
:
whence
that
charge
arose
.
Of
adoring
a
Cross
.
Of
worshipping
an
Asses
head
.
Christians
called
Asinarii
.
The
absurd
and
monstrous
Picture
of
Christ
mentioned
by
Tertullian
.
The
occasion
of
this
ridiculous
fiction
whence
.
HAving
thus
seen
with
how
much
clearness
the
ancient
Christians
vindicated
themselves
from
those
unjust
aspersions
,
which
their
spightful
and
malicious
adversaries
had
cast
upon
them
;
we
come
now
to
take
a
more
direct
and
positive
view
of
their
Religion
;
which
according
to
S.
Pauls
division
,
we
shall
consider
as
to
their
piety
towards
God
;
Divine
Worship
.
Idolatry
in
those
times
was
the
prevailing
sin
of
the
world
;
the
principal
crime
of
mankind
,
the
great
guilt
of
the
Age
,
and
the
almost
sole
cause
of
mens
being
brought
into
judgment
,
as
what
in
a
manner
contains
all
sins
under
it
,
as
Tertullian
begins
his
Book
upon
that
subject
;
a
crime
of
the
first
rank
,
and
one
of
the
highest
sorts
of
wickedness
,
as
't
is
called
by
the
most
ancient
Council
in
Spain
.
divine
adoration
to
any
thing
that
was
not
God
,
not
only
when
he
worshipped
a
material
Idol
,
but
when
he
vested
any
creature
with
that
religious
respect
and
veneration
that
was
only
due
to
God
:
Idolatry
(
says
Tertullian
)
robs
God
,
civil
Worship
,
in
imitation
of
the
divine
excellency
,
is
directly
made
an
Idol
:
thus
S.
Gregory
,
for
his
solid
and
excellent
learning
call'd
the
Divine
(
a
title
never
given
to
any
besides
him
but
to
St.
John
the
Apostle
)
defines
Idolatry
(
which
,
says
he
,
is
the
greatest
evil
in
the
world
)
to
be
the
translation
of
that
worship
that
is
due
to
the
Creator
upon
the
Creature
.
Accordingly
we
find
them
infinitely
zealous
to
assert
divine
adoration
,
as
the
proper
and
incommunicable
prerogative
of
God
alone
,
and
absolutely
refusing
to
impart
religious
Worship
to
any
though
the
best
of
Creatures
;
surely
if
any
,
one
would
think
Angels
,
the
first
rank
of
created
beings
,
creatures
of
such
sublime
excellencies
and
perfections
,
might
have
challenged
it
at
their
hands
;
but
hear
what
Origen
says
to
this
;
(
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
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
;
which
is
the
reason
why
we
refuse
to
give
honours
to
those
spirits
that
preside
over
humane
affairs
,
because
we
cannot
serve
two
Masters
,
to
wit
,
God
and
Mammon
:
as
for
these
Daemons
,
we
know
that
they
have
no
administration
of
the
conveniencies
of
mans
life
:
yea
,
though
we
know
that
they
are
not
Daemons
,
but
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
intrusted
by
God
to
manage
the
conveniencies
of
mans
life
;
but
yet
do
not
give
them
that
honour
that
is
only
due
to
God
;
for
this
neither
does
God
allow
of
,
neither
do
they
desire
it
;
but
equally
love
and
regard
us
when
we
do
not
,
as
if
we
did
sacrifice
to
them
.
And
when
Celsus
a
little
before
had
smartly
pressed
him
to
do
honour
to
Daemons
,
he
rejects
the
motion
with
great
contempt
,
(
says
he
)
with
this
counsel
of
Celsus
,
who
in
this
is
not
in
the
least
to
be
hearkned
to
;
for
the
great
God
only
is
to
be
adored
,
and
prayers
to
be
delivered
up
to
none
but
his
only
begotten
Son
,
the
first
born
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
.
'T
is
true
that
the
Worship
of
Angels
did
(
and
that
very
early
,
as
appears
from
the
Apostles
caveat
against
it
in
his
Epistle
to
the
Colossians
)
creep
into
some
parts
of
the
Christian
Church
,
but
was
always
disowned
and
cryed
out
against
,
and
at
last
publickly
and
solemnly
condemned
by
the
whole
Laodicean
Council
:
it
is
not
lawful
(
says
the
thirty
fifth
Canon
of
that
Council
)
for
Christians
to
leave
the
Church
of
God
,
and
to
go
and
invocate
Angels
,
and
to
make
prohibited
assemblies
:
if
therefore
any
one
shall
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
down-right
Idolatry
,
but
a
plain
apostasie
from
the
Christian
Faith
.
Nor
were
they
more
peremptory
in
denying
divine
honour
to
Angels
,
than
they
were
to
Martyrs
and
departed
Saints
:
for
though
they
had
a
mighty
honour
and
respect
for
Martyrs
(
as
we
shall
take
notice
afterwards
)
as
those
that
had
maintained
the
truth
of
their
Religion
,
and
seal'd
it
with
their
blood
,
and
therefore
did
what
they
could
to
do
praise
and
honour
to
their
memories
,
yet
were
they
far
from
placing
any
thing
of
Religion
or
divine
adoration
in
it
;
whereof
't
will
be
enough
to
quote
one
famous
instance
.
The
Church
of
Smyrna
writing
to
the
Churches
of
Pontus
,
this
they
did
(
say
they
)
not
considering
how
impossible
't
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
Followes
of
our
Lord
,
we
deservedly
love
for
their
eminent
kindness
to
their
own
Prince
and
Master
;
whose
Companions
and
Fellow-Disciples
we
also
by
all
means
desire
to
be
.
This
instance
is
so
much
the
more
valuable
in
this
case
,
not
only
because
so
plain
and
pertinent
but
because
so
ancient
,
and
from
persons
of
so
great
authority
in
the
Church
:
For
this
is
not
the
testimony
of
any
one
private
person
,
but
of
the
whole
Church
of
Smyrna
,
according
as
it
had
been
trained
up
under
the
Doctrine
and
Discipline
of
Polycarpus
,
the
immediate
Disciple
of
S.
John
.
This
was
the
Doctrine
and
practice
of
Christians
then
,
and
it
held
so
for
some
Ages
after
,
even
down
to
the
times
of
S.
Augustine
,
when
yet
in
many
other
things
the
simplicity
of
the
Christian
Religion
began
to
decline
apace
:
we
set
apart
(
says
he
)
no
Temples
,
divine
services
,
nor
sacrifices
to
Martyrs
;
because
they
are
not
God
,
but
the
same
who
is
theirs
,
is
our
God
:
indeed
we
honour
their
memories
,
as
of
holy
men
,
who
have
stood
for
the
truth
,
even
unto
death
,
that
so
the
true
Religion
might
appear
,
and
those
which
are
false
be
convinc'd
to
be
so
:
but
who
ever
heard
a
Priest
standing
at
the
Altar
,
built
for
the
honour
and
worship
of
God
over
the
body
of
the
holy
Martyr
,
to
say
in
his
Prayers
,
I
offer
sacrifice
to
thee
Peter
,
or
Paul
,
or
Cyprian
;
for
in
such
commemorations
we
offer
to
that
God
,
who
made
them
both
men
and
Martyrs
,
and
has
made
them
partners
with
holy
Angels
in
the
heavenly
glory
;
and
by
these
solemnities
we
both
give
thanks
to
the
true
God
for
the
victories
which
they
have
gain'd
,
and
also
stir
up
our selves
by
begging
his
assistance
,
to
contend
for
such
crowns
and
rewards
as
they
are
possessed
of
;
so
that
whatever
offices
religious
men
perform
in
the
places
of
the
Martyrs
,
they
are
only
ornaments
to
their
memories
,
not
sacrifices
or
divine
services
done
to
the
departed
,
as
if
they
were
Deities
.
More
to
the
same
purpose
we
may
find
in
that
place
,
as
also
in
infinite
other
places
of
his
Works
,
where
(
were
it
worth
the
while
)
I
could
easily
shew
that
he
does
no
less
frequently
than
expresly
assert
,
that
though
the
honour
of
love
,
respect
,
and
imitation
,
yet
no
religious
adoration
is
due
either
to
Angels
,
Martyrs
,
or
departed
Saints
.
But
the
great
instance
,
wherein
the
primitive
Christians
manifested
their
detestation
of
Idolatry
was
in
respect
of
the
idolatrous
Worship
of
the
Heathen
world
,
the
denying
and
abhorring
any
thing
of
divine
honour
that
was
done
to
their
gods
.
They
looked
upon
the
very
making
of
Idols
(
though
with
no
intention
to
worship
them
)
as
an
unlawful
trade
,
and
as
inconsistent
with
Christianity
:
how
have
we
renounced
the
Devil
and
his
Angels
(
says
Tertullian
,
solemn
renunciation
in
baptism
)
if
we
make
Idols
,
nor
is
it
enough
to
say
,
though
I
make
them
,
I
do
not
worship
them
;
there
being
the
same
cause
not
to
make
them
,
that
there
is
not
to
worship
them
;
viz.
the
offence
that
in
both
is
done
to
God
:
yet
thou
dost
so
far
worship
them
,
as
thou
makest
them
that
others
may
worship
them
:
and
therefore
he
roundly
pronounces
,
that
no
Art
,
Heathen
friends
upon
their
solemn
Festivals
in
their
Idol-Temples
,
although
they
brought
their
own
Provisions
along
with
them
,
and
touched
not
one
bit
of
what
had
been
offered
to
the
Idol
.
Their
first
care
in
instructing
new
Converts
,
was
to
leaven
them
with
the
hatred
of
Idolatry
:
those
that
are
to
be
initiated
into
our
Religion
(
says
Origen
)
we
do
before
all
things
instil
into
them
a
dislike
and
contempt
of
all
Idols
and
Images
,
and
lift
up
their
minds
from
worshipping
Creatures
instead
of
God
,
to
him
who
is
the
great
Creator
of
the
world
.
If
any
through
weakness
chanced
at
any
time
to
lapse
into
this
sin
,
how
pathetically
did
they
bewail
it
?
So
Celerinus
in
his
Epistle
to
Lucian
,
giving
him
an
account
of
a
woman
that
to
avoid
persecution
had
done
sacrifice
,
two
years
together
.
ten
years
repentance
.
Every
Master
of
a
Family
was
commanded
to
suffer
no
little
Idols
or
Images
to
be
kept
in
his
house
,
to
be
worshipped
by
his
Children
or
Servants
;
but
if
this
could
not
be
done
without
danger
of
being
betrayed
and
accused
by
his
Servants
(
a
thing
not
unusual
in
those
times
)
that
then
at
least
he
himself
should
abstain
from
them
;
otherwise
to
be
thrown
out
of
the
Church
.
Being
imbued
with
such
principles
,
and
train'd
up
under
such
a
discipline
as
this
,
't
is
no
wonder
if
they
would
do
or
suffer
any
thing
rather
than
comply
with
the
least
symptom
of
Idolatry
;
they
willingly
underwent
banishment
and
confiscation
,
amongst
several
of
which
sort
Caldonius
tells
Cyprian
of
one
Bona
,
die
.
Phileas
Bishop
of
Thmuis
in
a
Letter
to
his
people
,
that
whoever
sacrifices
to
strange
gods
shall
be
cut
off
;
and
again
,
thou
shalt
have
no
other
gods
but
me
.
And
in
the
next
Chapter
Eusebius
tells
us
of
a
whole
City
of
Christians
in
Phrygia
,
which
together
with
all
the
men
,
women
and
children
was
burnt
to
ashes
,
for
no
other
reason
,
but
because
they
universally
confessed
themselves
to
be
Christians
,
and
refused
to
obey
those
that
commanded
them
to
worship
Idols
:
instances
of
which
kind
there
are
enough
to
be
met
with
in
the
Histories
of
the
Church
.
And
so
fix'd
and
unmoveable
were
they
in
this
,
that
no
promises
or
hopes
of
reward
,
no
fears
or
threatnings
could
either
tempt
or
startle
them
;
memorable
a
passage
or
two
that
we
meet
withal
to
this
purpose
:
it
was
a
custom
amongst
the
Romans
to
show
some
respect
and
honour
not
only
to
the
Emperours
themselves
,
but
even
to
their
Statues
and
Images
,
by
bowing
the
body
,
or
some
other
act
of
external
veneration
.
Sign
of
the
Cross
,
as
oft
as
they
took
the
Cup
into
their
hands
;
one
at
the
Table
told
them
,
he
wondred
how
they
could
call
upon
Christ
,
whom
they
had
so
lately
abjur'd
.
Amazed
at
this
,
and
asking
how
they
had
abjured
him
,
they
were
told
,
that
they
had
sacrificed
,
which
was
all
one
as
to
deny
Christ
.
Whereupon
starting
up
from
the
Table
,
they
ran
up
and
down
the
Market-place
in
a
furious
and
frantick
manner
,
crying
out
,
we
are
Christians
,
we
are
Christians
in
heart
and
truth
;
and
let
all
the
world
take
notice
,
that
there
is
but
one
God
,
to
whom
we
live
,
and
for
whom
we
'll
dye
;
we
have
not
broken
the
faith
which
we
swore
to
thee
,
O
blessed
Saviour
,
nor
renounced
our
profession
;
if
our
hands
be
guilty
,
our
hearts
are
innocent
,
't
is
not
the
Gold
that
has
corrupted
us
,
but
the
Emperours
craftiness
that
deceived
us
:
and
with
that
running
to
the
Emperour
,
they
threw
down
their
Gold
before
him
,
with
this
address
,
we
have
not
,
Sir
,
received
a
donative
,
but
are
condemned
to
dye
;
instead
of
being
honoured
we
are
vilified
and
disgraced
;
take
this
Largess
and
give
it
to
your
Souldiers
;
as
for
us
,
kill
us
and
sacrifice
us
to
Christ
,
whom
alone
we
owne
as
our
highest
Prince
;
return
us
fire
for
fire
,
and
for
the
ashes
of
the
sacrifice
,
reduce
us
to
ashes
.
Cut
off
those
hands
,
which
we
so
wickedly
stretched
out
;
those
feet
that
carried
us
to
so
great
a
mischief
;
give
others
the
Gold
,
who
may
have
no
cause
to
repent
on
't
;
for
our
part
Christ
is
enough
for
us
,
whom
we
value
instead
of
all
things
.
With
this
noble
and
generous
resolution
though
the
Emperour
was
highly
enraged
,
yet
because
he
envied
them
the
honour
of
martyrdom
,
he
would
not
put
them
to
death
,
but
banished
them
,
and
inflicted
other
penalties
which
might
sufficiently
evidence
his
rage
against
them
.
Nay
with
so
warm
a
zeal
were
they
acted
against
Idolatry
,
that
many
of
them
could
not
contain
themselves
from
falling
foul
upon
it
,
where-ever
they
met
it
,
though
with
the
immediate
hazard
of
their
lives
.
Clearly
shewing
(
says
the
Historian
)
that
true
Christians
are
so
far
from
being
drawn
from
the
Worship
of
the
true
God
,
that
by
threatnings
and
torments
they
are
rather
heightened
into
a
greater
and
more
ingenuous
freedom
and
boldness
in
the
profession
of
the
Truth
.
For
this
fact
the
young
man
was
almost
torn
in
pieces
by
the
Souldiers
,
whose
rage
and
fierceness
could
scarce
suffer
him
to
be
repriev'd
for
acuter
tortures
,
which
were
exerised
towards
him
with
all
possible
cruelty
;
and
when
all
could
do
no
good
upon
him
,
he
was
thrown
half
dead
into
the
Sea
.
Iron
Grate
;
retaining
their
courage
to
the
last
,
and
took
their
leave
of
the
Governour
with
this
sarcasm
,
If
thou
hast
a
mind
,
Amachius
,
to
eat
rost
meat
,
turn
us
on
the
other
side
,
lest
we
be
but
half
rosted
,
and
so
prove
ungrateful
to
thy
taste
.
So
mightily
did
a
restless
passion
for
the
divine
honour
possess
the
minds
of
those
primitive
Christians
.
And
though
't
is
true
such
transports
of
zeal
are
not
ordinarily
warrantable
(
for
which
reason
the
Council
of
Illiberis
justly
prohibited
By
all
this
we
may
see
how
unjustly
the
Christians
were
traduced
and
accused
for
Idolaters
;
three
things
were
commonly
charged
upon
them
,
that
they
worshipped
the
Sun
,
the
Cross
,
and
an
Asses
head
.
For
the
first
,
their
worshipping
the
Sun
,
Tertullian
answers
,
Ensigns
,
Banners
,
and
Colours
,
with
which
you
go
out
to
war
,
but
golden
and
painted
Crosses
;
the
very
Trophies
of
your
Victory
do
not
only
resemble
the
fashion
of
a
simple
Cross
,
but
of
a
man
that
's
fastned
to
it
;
to
glory
in
the
Cross
of
our
Lord
Jesus
Christ
,
and
to
count
it
the
matter
of
their
highest
joy
and
triumph
.
But
the
absurdest
part
of
the
Charge
was
,
that
they
worshipped
the
head
of
an
Ass
.
I
hear
(
says
the
Heathen
in
Minucius
Faelix
)
that
being
seduced
by
I
know
not
what
fond
perswasion
they
worship
the
consecrated
head
of
an
Ass
,
Asses
ears
,
one
of
his
feet
hoof'd
,
holding
a
Book
in
his
hand
,
and
having
a
Gown
over
him
,
with
this
Inscription
DEVS
CHRISTIANORVM
ONONYCHITES
The
Asse-hoof'd
God
of
the
Christians
.
when
I
saw
it
(
says
he
)
I
laughed
both
at
the
title
and
the
fashion
.
This
Octavius
tells
his
Adversary
was
the
result
and
spawn
of
lying
same
,
begot
and
nourished
by
the
Father
of
lyes
:
for
who
(
says
he
)
can
be
so
silly
as
to
worship
this
?
or
who
can
be
so
much
more
silly
as
to
believe
that
it
should
be
worshipped
?
unless
it
be
that
you
your selves
do
consecrate
whole
Asses
in
the
Stable
with
your
Goddess
Epona
,
and
religiously
adorn
them
in
the
Solemnities
of
Isis
,
and
both
sacrifice
and
adore
the
heads
of
Rams
and
Oxen
:
you
make
gods
of
a
mixture
of
a
Goat
and
a
Man
,
and
dedicate
them
with
the
faces
of
Dogs
and
Lions
.
More
he
has
there
to
the
same
purpose
,
as
Tertullian
also
had
answered
the
same
thing
before
him
.
The
true
ground
of
this
ridiculous
Charge
,
as
Tertullian
observes
,
was
a
fabulous
report
that
had
been
a
long
time
common
amongst
the
Heathens
,
Holy
of
Holies
,
whither
none
but
the
High-Priest
might
enter
,
out
of
a
curiosity
to
pry
into
the
most
hidden
secrets
and
arcana's
of
their
Religion
,
he
found
no
Image
at
all
there
;
whereas
(
says
Tertullian
)
had
they
worshipped
any
such
thing
,
there
had
been
no
likelier
place
to
have
met
with
it
,
and
therefore
brands
him
with
the
charge
of
the
most
lying
Historian
in
the
world
.
And
thus
we
see
how
the
ancient
Christians
manifested
and
maintained
their
love
and
piety
towards
God
,
by
a
most
vigorous
and
hearty
opposition
of
that
Idolatry
that
reigned
so
uncontroulably
in
the
Heathen
world
.
CHAP.
VI.
Of
Churches
,
and
places
of
Publick
Worship
in
the
primitive
times
.
Place
a
circumstance
necessary
to
every
action
.
The
piety
of
Christians
in
founding
places
for
the
Solemnities
of
Religion
.
They
had
distinct
and
separate
places
for
their
Publick
Assemblies
,
even
in
the
Apostles
times
.
Prov'd
out
of
the
New
Testament
,
as
also
in
the
succeeding
Ages
,
from
the
testimonies
of
the
Fathers
,
and
Heathen
Writers
.
The
common
objection
of
the
Gentiles
,
that
Christians
had
no
Temples
,
considered
and
answered
.
Churches
encreased
as
Christianity
met
with
favourable
entertainment
:
restored
and
repaired
by
Dioclesian
,
Maximinus
,
Constantine
.
The
fashion
of
theri
Churches
oblong
;
built
towards
the
East
:
The
form
of
their
Churches
described
.
The
Vestibulum
or
Porch
:
the
Narthex
,
and
what
in
it
.
The
Nave
or
body
of
the
Church
;
the
Ambo
or
Reading-Pew
,
the
station
of
the
faithful
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Chancel
;
the
Altarium
or
Lords
Table
.
The
Bishops
Throne
and
Seats
of
the
Presbyters
.
The
Diaconicon
,
what
:
the
Prothesis
.
Christians
then
beautified
their
Churches
.
Whether
they
had
Altars
in
them
.
Decent
Tables
for
the
celebration
of
the
divine
offices
;
those
frequently
by
the
Fathers
stiled
Altars
,
and
in
what
sense
.
They
had
no
such
gaudy
Altars
as
the
Heathens
had
in
their
Temples
,
and
the
Papists
now
in
their
Churches
.
Altars
when
begun
to
be
fixed
and
made
of
Stone
.
Made
Asylum's
and
places
of
refuge
,
and
invested
with
many
priviledges
by
Christian
Emperours
.
No
Images
in
their
Churches
for
above
four
hundred
years
,
prov'd
out
of
the
Fathers
.
Pictures
in
Churches
condemned
by
the
Council
of
Illiberis
.
An
account
of
Epiphanius
his
tearing
the
Picture
of
Christ
in
the
Church
of
Anablatha
;
and
the
great
force
of
the
argumemt
thence
against
Image-Worship
.
Christian
Churches
when
first
formally
consecrated
:
the
Encoenia
of
the
ancient
Church
.
Our
Wakes
or
Feasts
in
memory
of
the
dedication
of
particular
Churches
.
What
Incomes
or
Revenues
they
had
in
the
first
Ages
.
Particular
Churches
had
some
standing
Revenues
even
under
the
Heathen
Emperours
.
These
much
increased
by
the
piety
of
Constantine
and
the
first
Christian
Princes
,
their
Laws
noted
to
that
purpose
.
The
reverence
shewed
at
their
going
in
t
Churches
,
and
during
their
stay
there
,
even
by
the
Emperours
themselves
.
THE
Primitive
Christians
were
not
more
heartily
zealous
against
the
idolatrous
Worship
of
the
Heathen-gods
,
than
they
were
religiously
observant
of
whatever
concerned
the
honour
and
Worship
of
the
true
,
as
to
all
the
material
parts
and
circumstances
of
it
;
as
will
easily
appear
,
if
we
consider
what
care
they
had
about
the
place
,
time
,
persons
,
and
both
the
matter
and
manner
of
that
Worship
that
they
performed
to
God
,
under
each
of
which
we
shall
take
notice
of
what
is
most
considerable
,
and
does
most
properly
relate
to
it
,
so
far
as
the
Records
of
those
times
give
us
an
account
of
it
.
Place
is
an
inseparable
circumstance
of
Religious
Worship
;
for
every
body
by
the
natural
necessity
of
its
being
requires
some
determinate
place
either
for
rest
or
motion
:
now
the
Worship
of
God
being
in
a
great
part
an
external
action
,
especially
when
performed
by
the
joint
concurrence
of
several
persons
,
does
not
only
necessarily
require
a
place
,
but
a
place
conveniently
capacious
of
all
that
join
together
in
the
same
publick
actions
of
Religion
.
This
reason
put
all
Nations
even
by
the
light
of
Nature
upon
erecting
publick
places
for
the
honour
of
their
gods
,
and
for
their
own
conveniency
in
meeting
together
to
pay
their
religious
services
and
devotions
.
But
my
present
enquiry
reaches
no
farther
than
the
Primitive
Christians
,
not
whether
they
met
together
for
the
discharge
of
their
common
duties
;
(
which
I
suppose
none
can
doubt
of
)
but
whether
they
had
Churches
,
fixed
and
appropriate
places
for
the
joint
performance
of
their
publick
offices
.
And
that
they
had
even
in
those
early
times
,
will
I
think
be
beyond
all
dispute
,
if
we
take
but
a
short
survey
of
those
first
Ages
of
Christianity
:
in
the
sacred
Story
we
find
some
more
than
probable
footsteps
of
some
determinate
places
for
their
solemn
conventions
,
and
peculiar
only
to
that
use
.
Of
this
nature
was
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
or
Vpper
Room
into
which
the
Apostles
and
Disciples
,
same
room
wherein
our
Saviour
the
night
before
his
death
celebrated
the
Passover
with
his
Disciples
,
and
instituted
the
Lords
Supper
.
Such
a
one
,
if
not
(
which
I
rather
think
)
the
same
,
one
place
,
wherein
they
were
all
assembled
with
one
accord
upon
the
day
of
Pentecost
,
when
the
Holy
Ghost
visibly
came
down
upon
them
;
and
this
the
rather
because
the
multitude
(
and
they
too
strangers
of
every
Nation
under
heaven
)
came
so
readily
to
the
place
upon
the
first
rumour
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
Act.
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
't
is
in
the
margin
,
or
in
the
house
,
they
ate
their
meat
with
gladness
and
singleness
of
heart
,
i.e.
when
they
had
performed
their
daily
devotions
at
the
Temple
at
the
accustomed
hours
of
prayer
,
they
used
to
return
home
to
this
Vpper
Room
,
there
to
celebrate
the
holy
Eucharist
,
and
then
go
to
their
ordinary
meals
:
this
seems
to
be
a
clear
and
unforc'd
interpretation
;
and
to
me
the
more
probable
,
because
it
immediately
follows
upon
their
assembling
together
in
that
one
place
at
the
day
of
Pentecost
,
which
Room
is
also
called
by
the
same
name
of
house
,
at
the
second
Verse
of
that
Chapter
;
and
't
is
no
ways
unlikely
(
as
M.
Mede
conjectures
)
but
that
when
the
first
Believers
sold
their
Houses
and
Lands
,
and
laid
the
money
at
the
Apostles
feet
to
supply
the
necessities
of
the
Church
,
some
of
them
might
give
their
houses
(
at
least
some
eminent
Room
in
them
)
for
the
Church
to
meet
,
and
perform
their
sacred
duties
:
which
also
may
be
the
reason
why
the
Apostles
writing
to
particular
Christians
,
speaks
so
often
of
the
Church
that
was
in
their
house
;
which
seems
clearly
to
intimate
not
so
much
the
particular
persons
of
any
private
Family
living
together
under
the
same
band
of
Christian
discipline
,
as
that
in
such
or
such
a
house
(
and
more
especially
in
this
or
that
room
of
it
)
there
was
the
constant
and
solemn
convention
of
the
Christians
of
that
place
,
for
their
joynt
celebration
of
divine
Worship
.
And
this
will
be
farther
cleared
by
that
famous
passage
of
S.
Paul
,
where
taxing
the
Corinthians
,
for
their
irreverence
and
abuse
of
the
Lords
Supper
,
one
greedily
eating
before
another
,
and
some
of
them
to
great
excess
,
have
you
not
houses
to
eat
and
to
drink
in
,
or
despise
ye
the
Church
of
God
.
Where
that
by
Church
is
not
meant
the
Assembly
meeting
,
but
the
place
in
which
they
used
to
assemble
,
is
evident
partly
from
what
went
before
,
for
their
coming
together
in
the
Church
,
verse
18.
is
expounded
by
their
coming
together
into
one
place
,
verse
20.
plainly
arguing
that
the
Apostle
meant
not
the
persons
but
the
place
;
partly
from
the
opposition
which
he
makes
between
the
Church
and
their
own
private
houses
;
if
they
must
have
such
irregular
Banquets
,
they
had
houses
of
their
own
,
where
't
was
much
fitter
to
do
it
,
and
to
have
their
ordinary
repast
,
than
in
that
place
which
was
set
apart
for
the
common
exercises
of
Religion
,
and
therefore
ought
not
to
be
dishonoured
by
such
extravagant
and
intemperate
feastings
;
for
which
cause
he
enjoins
them
in
the
close
of
that
Chapter
,
that
if
any
man
hunger
he
should
eat
at
home
.
And
that
this
place
was
always
thus
understood
by
the
Fathers
of
old
,
were
no
hard
matter
to
make
out
,
as
also
by
most
learned
men
of
later
times
,
of
which
it
shall
suffice
to
intimate
two
of
our
own
,
Thus
stood
the
case
during
the
Apostles
times
;
for
the
Ages
after
them
we
find
that
the
Christians
had
their
fixed
and
definite
places
of
Worship
;
especially
in
the
second
Century
,
as
had
we
no
other
evidence
,
might
be
made
good
from
the
testimony
of
the
Authour
of
that
Dialogue
in
Lucian
(
if
not
Lucian
himself
,
Justin
Martyr
expresly
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
setled
:
House
of
our
Dove
,
i.e.
our
innocent
and
Dove-like
Religion
,
and
there
describes
the
very
form
and
fashion
of
it
;
and
in
another
place
speaking
of
their
going
into
the
water
to
be
baptized
,
Alexander
Severus
the
Emperour
(
who
began
his
Reign
about
the
year
222.
)
the
Heathen
Historian
tells
us
,
that
when
there
was
a
contest
between
the
Christians
and
the
Vintners
about
a
certain
publick
place
,
t
was
much
better
that
God
should
be
worshipped
there
any
ways
,
than
that
the
Vintners
should
possess
it
.
If
it
shall
be
said
that
the
Heathens
of
those
times
generally
accused
the
Christians
for
having
no
Temples
,
and
charged
it
upon
them
as
a
piece
of
atheism
and
impiety
,
dwell
in
Temples
made
with
hands
,
nor
either
needed
nor
could
possibly
be
honoured
by
them
:
and
therefore
they
purposely
abstained
from
the
word
Temple
,
and
I
do
not
remember
that
't
is
used
by
any
Christian
Writer
for
the
place
of
the
Christian
Assemblies
,
for
the
best
part
of
the
first
three
hundred
years
:
and
yet
those
very
Writers
who
deny
Christians
to
have
had
any
Temples
,
do
at
the
same
time
acknowledge
,
that
they
had
their
meeting
places
for
divine
Worship
,
most
learned
man
of
our
own
Nation
,
Afterwards
their
Churches
began
to
rise
apace
,
according
as
they
met
with
more
quiet
and
favourable
times
;
especially
under
Valerian
,
Gallienus
,
Claudius
,
ancient
date
.
This
indeed
was
a
very
serene
and
Sun-shiny
season
,
but
alas
it
begun
to
darken
again
,
and
the
clouds
returned
after
rain
;
for
in
the
very
next
Chapter
he
tells
us
that
in
the
Reign
of
Dioclesian
,
there
came
out
Imperial
Edicts
,
commanding
all
Christians
to
be
persecuted
,
the
Bishops
to
be
imprisoned
,
the
holy
Bible
to
be
burnt
,
and
their
Churches
to
be
demolished
and
laid
level
with
the
ground
:
Solomons
Temple
,
Pagan
Worship
,
the
other
commanding
Churches
to
be
built
of
a
nobler
size
and
capacity
than
before
;
to
which
purpose
he
directed
his
Letters
to
Eusebius
and
the
rest
of
the
Bishops
to
see
it
done
within
their
several
jurisdictions
,
charging
also
the
Governours
of
Provinces
to
be
assisting
to
them
,
and
to
furnish
them
with
whatever
was
necessary
and
convenient
:
Lords
Houses
,
because
erected
not
to
men
,
but
to
the
honour
of
our
Lord
and
Saviour
.
'T
were
needless
to
insist
any
longer
upon
the
piety
of
Christians
in
building
Churches
in
and
after
the
times
of
Constantine
,
the
instances
being
so
vastly
numerous
;
only
I
cannot
omit
what
Nazianzen
reports
of
his
own
Father
,
small
▪
and
inconsiderable
Diocess
,
yet
built
a
famous
Church
almost
wholly
at
his
own
charge
.
Thus
we
have
seen
that
from
the
very
infancy
of
the
Gospel
,
the
Christians
always
had
their
setled
and
determinate
places
of
divine
Worship
;
for
the
form
and
fashion
of
their
Churches
it
was
for
the
most
part
oblong
,
towards
the
East
(
towards
which
also
they
performed
the
more
solemn
parts
of
their
Worship
,
the
reasons
whereof
we
shall
see
afterwards
in
its
due
place
)
following
herein
the
Custom
of
the
Gentiles
,
though
upon
far
other
grounds
than
they
did
,
and
this
seems
to
have
obtained
from
the
first
Ages
of
Christianity
;
skulking
and
clancular
Conventicles
of
the
Hereticks
,
who
Serpent-like
crept
about
in
holes
and
corners
;
says
he
,
the
house
of
our
Dove-like
Religion
is
simple
,
built
on
high
and
in
open
view
,
and
respects
the
light
as
the
figure
of
the
Holy
Spirit
,
and
the
East
as
the
representation
of
Christ
.
It
cannot
be
thought
that
in
the
first
Ages
,
while
the
flames
of
persecution
raged
about
their
ears
,
the
Christian
Churches
should
be
very
stately
and
magnificent
,
but
such
as
the
condition
of
those
times
would
bear
,
their
splendour
encreasing
according
to
the
entertainment
that
Christianity
met
withal
in
the
world
,
till
the
Empire
becoming
Christian
,
their
Temples
rose
up
into
grandeur
and
gallantry
,
as
amongst
others
may
appear
by
the
particular
description
which
Eusebius
makes
of
the
Church
at
Tyre
,
mentioned
before
,
and
that
which
Constantine
built
at
Constantinople
in
honour
of
the
Apostles
,
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
(
especially
after
they
began
to
arrive
at
more
perfection
)
was
the
Vestibulum
(
called
also
Atrium
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Porch
,
in
greater
Churches
of
somewhat
larger
capacity
,
adorned
many
times
with
goodly
Cloysters
,
marble
Columns
,
Fountains
,
and
Cisterns
of
water
,
and
covered
over
for
the
conveniency
of
those
that
stood
or
walked
there
.
Here
stood
the
lowest
order
of
Penitents
,
beging
the
prayers
of
the
faithful
as
they
went
in
.
For
the
Church
it self
,
it
usually
consisted
of
three
parts
;
the
first
was
the
Narthex
(
which
we
have
no
proper
word
to
render
by
)
it
was
that
part
of
the
Church
that
lay
next
to
the
great
door
by
which
they
entred
in
:
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
,
or
place
of
baptismal
initiation
;
and
towards
the
upper
end
was
the
place
of
the
Hearers
,
who
were
one
of
the
ranks
of
Penitents
.
The
second
part
contained
the
middle
,
or
main
body
of
the
Church
(
called
by
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
Vatican
Coemetery
at
Rome
;
such
a
one
buried
,
SINISTRA
PARTE
VIRORUM
,
on
that
side
of
the
Church
where
the
men
sat
.
In
this
part
of
the
Church
next
to
the
entring
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
Ambo
,
the
Pulpit
or
rather
reading-desk
,
whence
the
Scriptures
were
read
and
preached
to
the
people
.
Above
that
were
the
Faithful
,
the
highest
rank
and
order
of
the
people
,
and
who
alone
communicated
at
the
Lords
Table
.
The
third
part
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
separated
from
the
rest
of
the
Church
by
neat
Rails
,
called
Cancelli
,
whence
our
English
word
Chancel
,
to
denote
the
part
of
the
Church
to
this
day
:
into
this
part
none
might
come
but
such
as
were
in
holy
orders
,
unless
it
were
the
Greek
Emperours
,
who
were
allowed
to
come
up
to
the
Table
to
make
their
Offerings
,
and
so
back
again
;
within
this
division
the
most
considerable
thing
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Altar
(
as
they
metaphorically
called
it
,
because
there
they
offered
the
commemorative
Sacrifice
of
Christs
Body
and
Blood
)
o●
the
Communion-Table
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
't
is
frequently
styled
by
the
Greek
Fathers
)
behind
which
at
the
very
upper
end
of
the
Chancel
was
the
Chair
or
Throne
of
the
Bishop
(
for
so
was
it
almost
constantly
called
)
on
both
sides
whereof
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Seats
of
the
Presbyters
(
for
the
Deacons
might
not
here
sit
down
:
)
the
Bishops
Throne
was
raised
up
somewhat
higher
from
the
ground
,
and
from
hence
I
suppose
it
was
that
he
usually
delivered
his
Sermons
to
the
people
:
upon
the
Pulpit
(
he
means
that
in
the
body
of
the
Church
,
for
so
Sozomon
tells
us
that
he
sat
in
the
Reading
Desk
in
the
middle
of
the
Church
)
that
by
reason
of
his
low
voice
he
might
be
better
heard
of
the
people
.
Leo
Allatius
will
have
another
thing
to
be
meant
in
that
place
)
as
also
in
a
Law
of
Arcadius
and
Honorius
against
Hereticks
;
But
though
the
Christians
of
those
times
spared
no
convenient
cost
in
founding
and
adorning
publick
places
for
the
Worship
of
God
,
yet
were
they
careful
to
keep
a
decent
mean
between
a
sordid
slovenliness
,
and
a
too
curious
and
over
nice
superstition
.
In
the
more
early
times
,
even
while
the
fury
and
fierceness
of
their
Enemies
kept
them
low
and
mean
,
yet
they
beautified
their
Oratories
and
places
of
Worship
;
especially
if
we
may
believe
the
Authour
of
the
Dialogue
in
Lucian
(
whom
we
mentioned
before
,
and
who
lived
within
the
first
Age
)
who
bringing
in
one
Critias
that
was
perswaded
by
the
Christians
,
to
go
to
the
place
of
their
Assembly
(
which
by
his
description
seems
to
have
been
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Vpper-Room
)
tells
us
that
after
they
had
gone
up
several
stairs
,
they
came
at
last
into
an
House
or
Room
that
was
overlaid
with
Gold
,
where
he
beheld
nothing
but
a
company
of
persons
with
their
bodies
bow'd
down
,
and
pale
faces
.
I
know
the
design
of
that
Dialogue
in
part
is
to
abuse
and
deride
the
Christians
,
but
there
's
no
reason
to
suppose
he
feigned
those
circumstances
which
made
nothing
to
his
purpose
.
As
the
times
grew
better
,
they
added
more
and
greater
ornaments
to
them
;
concerning
two
whereof
there
has
been
some
contest
in
the
Christian
world
,
Altars
and
Images
.
As
for
Altars
,
the
first
Christians
had
no
other
in
their
Churches
than
decent
Tables
of
wood
,
upon
which
they
celebrated
the
holy
Eucharist
;
these
't
is
true
in
allusion
to
those
in
the
Jewish
Temple
,
the
Fathers
generally
called
Altars
,
and
truly
enough
might
do
so
,
by
reason
of
those
Sacrifices
they
offered
upon
them
,
viz.
the
commemoration
of
Christs
Sacrifice
in
the
blessed
Sacrament
,
the
Sacrifice
of
prayer
and
thanksgiving
,
and
the
oblation
of
Alms
and
Charity
for
the
poor
(
usually
laid
upon
those
Tables
)
which
the
Apostle
expresly
styles
a
Sacrifice
.
These
were
the
only
Sacrifices
(
for
no
other
had
the
Christian
world
for
many
hundreds
of
years
)
which
they
then
offered
upon
their
Altars
,
which
were
much
of
the
same
kind
with
our
Communion-Tables
at
this
day
▪
For
that
they
had
not
any
such
fixed
and
gaudy
Altars
(
as
the
Heathens
then
had
in
their
Temples
,
and
Papists
still
have
in
their
Churches
)
is
most
evident
,
sacred
Altar
was
a
pure
and
a
holy
mind
,
pious
heart
,
are
our
oblations
,
these
the
sacrifices
we
give
to
God
.
This
was
the
state
of
Altars
in
the
Christian
Churches
for
near
upon
the
first
three
hundred
years
;
till
Constantine
coming
in
,
and
with
him
peace
and
plenty
,
the
Churches
began
to
excel
in
costliness
and
bravery
every
day
,
and
then
their
wooden
and
moveable
Altars
began
to
be
turned
into
fixed
Altars
of
Stone
or
Marble
,
though
used
to
no
other
purpose
than
before
,
and
yet
this
too
did
not
so
universally
obtain
(
though
severely
urged
by
Sylvester
Bishop
of
Rome
)
but
that
in
very
many
places
Tables
or
moveable
Altars
of
wood
continued
in
use
a
long
time
after
,
as
might
easily
be
made
appear
from
several
passages
in
Athanasius
and
others
,
Christian
Emperours
,
concerning
the
particular
cases
whereof
,
together
with
the
extent
and
limitation
of
these
immunities
,
there
are
no
less
than
six
several
Laws
of
the
Emperours
Theodosius
,
Theodosius
junior
,
yet
extant
in
the
Theodosian
Code
.
But
how
far
those
Asyla's
and
Sanctuaries
were
good
and
useful
,
and
to
what
evil
and
pernicious
purposes
they
were
improv'd
in
after-times
,
is
without
the
limits
of
my
present
task
to
enquire
.
But
if
in
those
times
there
was
so
little
ground
for
Altars
(
as
us'd
in
the
present
sense
of
the
Church
of
Rome
)
there
was
yet
far
less
for
Images
;
and
certainly
might
things
be
carried
by
a
fair
and
impartial
tryal
of
Antiquity
,
the
dispute
would
soon
be
at
an
end
;
there
not
being
any
one
just
and
good
authority
to
prove
that
Images
were
either
worshipped
,
or
us'd
in
Churches
,
for
near
upon
four
hundred
years
after
Christ
;
and
I
doubt
not
but
it
might
be
carried
much
farther
,
but
that
my
business
lyes
mainly
within
those
first
Ages
of
Christianity
.
Nothing
can
be
more
clear
than
that
the
Christians
were
frequently
challenged
by
the
Heathens
,
as
for
having
no
Altars
and
Temples
,
so
that
they
had
no
Images
or
Statues
in
them
,
and
that
the
Christian
Apologists
never
denied
it
,
but
industriously
defended
themselves
against
the
charge
,
and
rejected
the
very
thoughts
of
any
such
thing
with
contempt
and
scorn
,
as
might
be
abundantly
made
good
from
Tertullian
,
Clem.
Alexandrinus
,
Origen
,
Minucius
Faelix
,
Arnobius
and
Lactantius
,
many
of
whose
testimonies
have
been
formerly
pointed
to
.
Amongst
other
things
Origen
plainly
tells
his
Adversary
(
who
had
objected
this
to
the
Christians
)
that
the
Images
that
were
to
be
dedicated
to
God
were
not
to
be
careed
by
the
hand
of
Artists
;
Word
of
God
,
viz.
the
virtues
of
justice
and
temperance
,
of
wisdom
and
piety
,
&c.
that
conform
us
to
the
Image
of
his
only
Son
:
These
(
says
he
)
are
the
only
Statues
formed
in
our
minds
,
and
by
which
alone
we
are
perswaded
't
is
fit
to
do
honour
to
him
who
is
the
Image
of
the
invisible
God
,
the
prototype
and
architypal
pattern
of
all
such
Images
.
Had
Christians
then
given
adoration
to
them
,
or
but
set
them
up
in
their
places
of
Worship
,
with
what
face
can
we
suppose
they
should
have
told
the
world
,
that
they
so
much
slighted
and
abhorred
them
;
and
indeed
what
a
hearty
detestation
they
universally
shew'd
to
any
thing
that
had
but
the
least
shadow
of
Idolatry
,
no
Pictures
ought
to
be
in
the
Church
,
nor
that
any
thing
that
is
worshipped
and
adored
should
be
painted
upon
the
walls
:
words
so
clear
and
positive
,
as
not
to
be
evaded
by
all
the
little
shifts
and
glosses
which
the
Expositors
of
that
Canon
would
put
upon
it
.
The
first
use
of
Statues
and
Pictures
in
publick
Churches
was
meerly
historical
,
or
to
add
some
beauty
and
ornament
to
the
place
,
which
after
Ages
improved
into
Superstition
and
Idolatry
.
The
first
that
we
meet
with
upon
good
authority
(
for
all
the
instances
brought
for
the
first
Ages
are
either
false
and
spurious
,
or
impertinent
and
to
no
purpose
)
is
no
elder
than
the
times
of
Epiphanius
,
and
then
too
met
with
no
very
welcome
entertainment
,
as
may
appear
from
Epiphanius
his
own
Epistle
translated
by
S.
Hierom
;
where
the
story
in
short
is
this
.
(
says
he
)
to
Anablatha
a
Village
in
Palestine
,
and
going
into
a
Church
to
pray
,
I
espied
a
Curtain
hanging
over
the
door
,
whereon
was
painted
the
Image
of
Christ
or
of
some
Saint
;
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
advis'd
the
Guardians
of
the
Church
rather
to
make
usd
of
it
as
a
Winding-sheet
for
some
poor
mans
burying
:
whereat
when
they
were
a
little
troubled
,
and
said
't
was
but
just
,
that
since
I
had
rent
that
Curtain
,
I
should
change
it
,
and
give
them
another
;
I
promis'd
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
to
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
Diocess
the
thing
had
been
done
;
and
the
case
is
so
much
the
more
pressing
and
weighty
,
by
how
the
greater
esteem
and
value
Epiphanius
(
then
Bishop
of
Salamine
in
Cyprus
)
for
his
great
age
and
excellent
learning
,
had
in
the
Church
of
God
.
This
instance
is
so
home
and
pregnant
,
that
the
Patrons
of
Image-Worship
are
at
a
mighty
loss
what
to
say
to
it
,
and
after
all
are
forced
to
cry
out
against
it
as
supposititious
.
viz.
because
it
makes
so
much
against
them
.
More
might
be
produced
to
this
purpose
,
but
by
this
I
hope
't
is
clear
enough
,
that
the
honest
Christians
of
those
times
,
as
they
thought
it
sufficient
to
pray
to
God
without
making
their
addresses
to
Saints
and
Angels
,
so
they
accounted
their
Churches
fine
enough
without
Pictures
and
Images
to
adorn
them
.
Their
Churches
being
built
and
beautified
(
so
far
as
consisted
with
the
ability
and
simplicity
of
those
days
)
they
sought
to
derive
a
greater
value
and
esteem
upon
them
by
some
peculiar
consecration
;
for
the
wisdom
and
piety
of
those
times
thought
it
not
enough
barely
to
devote
them
to
the
publick
services
of
Religion
,
unless
they
also
set
them
apart
with
solemn
Rites
of
a
formal
dedication
.
This
had
been
an
ancient
Custom
both
amongst
Jews
and
Gentiles
,
as
old
as
Solomons
Temple
,
nay
as
Moses
and
the
Tabernacle
.
When
't
was
first
taken
up
by
Christians
is
not
easie
to
determine
;
only
I
do
not
remember
to
have
met
with
the
footsteps
of
any
such
thing
in
any
approved
Writer
(
for
the
Decretal
Epistles
every
one
knows
what
their
faith
is
)
till
the
Reign
of
Constantine
:
in
his
time
Christianity
being
become
more
prosperous
and
successful
,
Churches
were
every
where
erected
and
repaired
,
once
a
year
,
to
wit
,
on
the
14.
of
September
,
on
which
day
it
had
been
dedicated
,
was
solemnized
with
great
pomp
and
much
confluence
of
people
from
all
parts
,
the
Solemnity
usually
lasting
eight
days
together
,
which
doubtless
gave
birth
to
that
custom
of
keeping
anniversary
days
of
commemoration
of
the
dedication
of
Churches
,
which
from
this
time
forwards
we
frequently
meet
with
in
the
Histories
of
the
Church
,
and
much
prevailed
in
after
Ages
,
some
shadow
whereof
still
remains
amongst
us
at
this
day
,
in
the
Wakes
observed
in
several
Counties
,
which
in
correspondence
with
the
Encoenia
of
the
ancient
Church
,
are
annual
Festivals
kept
in
Country
Villages
,
in
memory
of
the
dedication
of
their
particular
Churches
.
And
because
it
was
a
custom
in
some
Ages
of
the
Church
,
that
no
Church
should
be
consecrated
till
it
was
endowed
,
it
may
give
us
occasion
to
enquire
what
Revenues
Churches
had
in
those
first
Ages
of
Christianity
.
'T
is
more
than
probable
that
for
a
great
while
they
had
no
other
publick
incomes
,
than
either
what
arose
out
of
those
common
contributions
which
they
made
at
their
usual
Assemblies
,
every
one
giving
or
offering
according
to
his
ability
or
devotion
,
which
was
put
into
a
common
stock
or
treasury
,
or
what
proceeded
from
the
offerings
which
they
made
out
of
the
improvement
of
their
Lands
,
Apostolick
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
Authour
of
the
fore-cited
Canons
,
riches
and
revenues
of
the
Church
,
than
he
who
is
intrusted
with
the
precious
souls
of
men
)
and
by
him
disposed
of
for
the
maintenance
of
the
Clergie
,
the
relief
of
the
poor
,
or
whatever
necessities
of
the
Church
.
As
Christianity
encreased
,
and
times
grew
better
,
they
obtained
more
proper
and
fixed
revenues
,
houses
and
lands
being
setled
upon
them
;
for
such
't
is
certain
they
had
even
during
the
times
of
persecution
;
for
so
we
find
in
a
Law
of
Constantine
and
Licinius
,
(
say
they
)
the
same
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
by
this
Law
we
command
to
be
immediately
restored
to
those
Christians
,
to
every
Society
and
Community
of
them
what
belonged
to
them
.
And
in
a
rescript
to
Anulinus
the
Proconsul
about
the
same
matter
,
I
shall
conclude
this
discourse
,
by
observing
what
respect
and
reverence
they
were
wont
in
those
days
to
shew
in
the
Church
,
as
the
solemn
place
of
Worship
,
and
where
God
did
more
peculiarly
manifest
his
presence
:
and
this
certainly
was
very
great
.
great
King
(
as
Chrysostom
calls
it
)
with
fear
and
trembling
,
upon
which
account
he
there
presses
the
highest
modesty
and
gravity
upon
them
:
before
their
going
into
the
Church
they
used
to
wash
at
least
their
hands
,
Theodosian
Code
.
But
of
this
we
may
probably
speak
more
,
CHAP.
VII
.
Of
the
Lords-Day
and
the
Fasts
and
Festivals
of
the
ancient
Church
.
Time
as
necessary
to
religious
actions
as
Place
.
Fixed
times
of
Publick
Worship
observed
by
all
Nations
.
The
Lords
Day
chiefly
observed
by
Christians
:
Stiled
Sunday
,
and
why
.
Peculiarly
consecrated
to
the
memory
of
Christs
Resurrection
.
All
kneeling
at
prayer
on
this
day
forbidden
,
and
why
.
Their
publick
Assemblies
constantly
held
upon
this
day
.
Forced
to
assemble
before
day
in
times
of
persecution
;
thence
jeered
by
the
Heathens
as
Latebrosa
&
Lucifugax
Natio
.
The
Lords
day
ever
kept
as
a
day
of
rejoycing
;
all
fasting
upon
it
forbidden
.
The
great
care
of
Constantine
,
and
the
first
Christian
Emperours
,
for
the
honour
and
observance
of
this
Day
.
Their
Laws
to
that
purpose
.
Their
constant
and
conscientious
attendance
upon
publick
Worship
on
the
Lords
Day
.
Canons
of
ancient
Councils
about
absenting
from
publick
Worship
.
Sabbatum
,
or
Saturday
,
kept
in
the
East
as
a
religious
day
,
with
all
the
publick
Solemnities
of
Divine
Worship
:
how
it
came
to
be
so
.
Otherwise
in
the
Western
Churches
,
observed
by
them
as
a
Fast
,
and
why
.
This
not
universal
.
S.
Ambrose
his
practice
at
Milain
,
and
counsel
to
S.
Augustine
in
the
case
.
Their
solemn
▪
Fasts
either
Weekly
or
Annual
;
Weekly
on
Wednesdays
and
Fridays
,
held
till
three
in
the
Afternoon
.
Annual
Fast
that
of
Lent
,
how
ancient
.
Vpon
what
account
called
Quadragesima
.
Observed
with
great
strictness
.
The
Hebdomada
Magna
,
or
the
Holy
Week
,
kept
with
singular
austerity
,
and
the
reason
of
it
.
Festivals
observed
by
the
Primitive
Christians
.
That
of
Easter
as
ancient
as
the
times
of
the
Apostles
.
An
account
of
the
famous
Controversie
between
the
eastern
and
Western
Churches
,
about
the
keeping
of
Easter
.
The
intemperate
spirit
of
Pope
Victor
.
Irenaeus
his
moderate
interposal
.
The
case
sinally
determined
by
the
Council
of
Nice
.
The
Vigils
of
this
Feast
observed
with
great
expressions
of
rejoycing
.
The
bounty
of
Christian
Emperours
upon
Easter-day
▪
The
Feast
of
Pentecost
how
ancient
.
Why
stiled
Whitsunday
.
Dominica
in
Albis
,
why
so
called
.
The
whole
space
between
Easter
and
Whitsuntide
kept
Festival
.
The
Acts
of
the
Apostles
why
publickly
read
during
that
time
.
The
Feast
of
Epiphany
anciently
what
.
Christmas-day
,
the
ancient
observation
of
it
.
Epiphany
in
a
strict
sense
what
,
and
why
so
called
.
The
Memoriae
Martyrum
what
.
When
probably
first
begun
.
The
great
reverence
they
had
for
Martyrs
.
Their
passions
stiled
their
Birth-day
,
and
why
.
These
anniversary
Solemnities
kept
at
the
Tombs
of
Martyrs
.
Over
these
magnificent
Churches
erected
afterwards
.
What
religious
exercises
performed
at
those
meetings
.
The
first
rise
of
Martyrologies
.
Oblations
for
Martyrs
,
how
understood
in
the
ancient
Writers
of
the
Church
.
These
Festivals
kept
with
great
rejoycing
,
mutual
love
and
charity
;
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
common
Feasts
.
Markets
held
for
that
purpose
in
those
places
.
The
ill
use
which
after-times
made
of
these
memorials
.
TIme
is
a
circumstance
no
less
inseparable
from
religious
actions
than
Place
,
for
man
consisting
of
a
soul
and
body
cannot
always
be
actually
engaged
in
the
service
of
God
,
that
's
the
priviledge
of
Angels
,
and
souls
freed
from
the
fetters
of
mortality
;
so
long
as
we
are
here
,
we
must
worship
God
with
respect
to
our
present
state
,
and
consequently
of
necessity
have
some
definite
and
particular
time
to
do
it
in
.
Now
that
man
might
not
be
left
to
a
floating
uncertainty
in
a
matter
of
so
great
importance
,
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
publick
offices
of
Religion
.
What
and
how
many
were
the
publick
Festivals
instituted
and
observed
either
amongst
Jews
or
Gentiles
,
I
am
not
concerned
to
take
notice
of
.
For
the
ancient
Christians
,
they
ever
had
their
peculiar
seasons
,
their
solemn
and
stated
times
of
meeting
together
to
perform
the
common
duties
of
Divine
Worship
;
of
which
because
the
Lords-Day
challenges
the
precedency
of
all
the
rest
,
we
shall
begin
first
with
that
.
And
being
unconcern'd
in
all
the
controversies
which
in
the
late
times
were
raised
about
it
;
I
shall
only
note
some
instances
of
the
piety
of
Christians
in
reference
to
this
day
,
which
I
have
observed
in
passing
through
the
Writers
of
those
times
.
For
the
name
of
this
day
of
Publick
Worship
,
it
is
sometimes
,
especially
by
Justin
Martyr
and
Tertullian
,
called
Sunday
,
because
it
hapned
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
Governours
.
This
title
continued
after
the
world
became
Christian
,
and
seldom
it
is
that
it
passes
under
any
other
name
in
the
Imperial
Edicts
of
the
first
Christian
Emperours
.
But
the
more
proper
and
prevailing
name
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Dies
Dominica
,
the
Lords-day
,
as
't
is
called
by
S.
John
himself
,
Justin
Martyr
assures
us
was
the
true
original
of
the
title
;
upon
Sunday
.
(
says
he
)
we
all
assemble
and
meet
together
,
as
being
the
first
day
wherein
God
,
parting
the
darkness
from
the
rude
chaos
,
created
the
world
,
and
the
same
day
whereon
Jesus
Christ
our
Saviour
rose
again
from
the
dead
;
for
he
was
crucified
the
day
before
Saturday
,
and
the
day
after
(
which
is
Sunday
)
he
appeared
to
his
Apostles
and
Disciples
:
by
this
means
observing
a
kind
of
analogy
and
proportion
with
the
Jewish
Sabbath
which
had
been
instituted
by
God
himself
.
For
as
that
day
was
kept
as
a
commemoration
of
Gods
Sabbath
,
or
resting
from
the
work
of
Creation
,
so
was
this
set
apart
to
religious
uses
,
as
the
solemn
memorial
of
Christs
resting
from
the
work
of
our
redemption
in
this
world
,
compleated
upon
the
day
of
his
resurrection
.
Which
brings
into
my
mind
that
custom
of
theirs
so
universally
common
in
those
days
,
that
whereas
at
other
times
they
kneeled
at
prayers
,
on
the
Lords
day
they
always
prayed
standing
,
as
is
expresly
affirmed
both
by
Justin
Martyr
and
Tertullian
;
J.
Martyr
:
(
says
he
)
that
by
this
means
we
may
be
put
in
mind
both
of
our
fall
by
sin
,
the
first
day
of
the
week
:
and
whatever
they
might
do
at
other
times
,
yet
there
are
many
passages
that
intimate
,
that
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
Saviour
first
appeared
to
them
,
and
so
again
the
next
week
after
:
on
this
day
they
were
assembled
when
the
Holy
Ghost
so
visibly
came
down
upon
them
,
when
Peter
preached
that
excellent
Sermon
,
converted
and
baptized
three
thousand
souls
.
Thus
when
S.
Paul
was
taking
his
leave
at
Troas
,
upon
the
first
day
of
the
week
,
when
the
Disciples
came
together
to
break
Bread
,
i.e.
as
almost
all
agree
,
to
celebrate
the
holy
Sacrament
,
he
preached
to
them
,
After
the
Apostles
,
the
Christians
constantly
observed
this
day
,
meeting
together
for
prayer
,
expounding
and
hearing
of
the
Scriptures
,
celebration
of
the
Sacraments
,
and
other
publick
duties
of
Religion
.
Vpon
the
day
called
Sunday
(
says
J.
Martyr
)
all
of
us
that
live
either
in
City
or
Country
meet
together
in
one
place
;
before
day-light
,
to
sing
their
morning
hymns
to
Christ
.
Whence
it
is
that
Tertullian
so
often
mentions
their
nocturnal
convocations
;
for
putting
the
case
that
his
Wife
after
his
decease
should
marry
with
a
Gentile-Husband
,
amongst
other
inconveniencies
he
asks
her
,
whether
she
thought
he
would
be
willing
to
let
her
rise
from
his
Bed
to
go
to
their
night-meetings
;
Dominica
solennia
,
their
Lords-Day
Solemnities
in
the
day
time
,
they
had
the
night
sufficiently
clear
with
the
light
of
Christ
.
This
gave
occasion
to
their
spightful
Adversaries
to
calumniate
and
asperse
them
:
obscure
and
skulking
Generation
;
They
looked
upon
the
Lords-Day
as
a
time
to
be
celebrated
with
great
expressions
of
joy
,
as
being
the
happy
memory
of
Christs
resurrection
,
and
accordingly
restrained
whatever
might
savour
of
sorrow
and
sadness
;
fasting
on
that
day
they
prohibited
with
the
greatest
severity
,
accounting
it
utterly
unlawful
,
as
Tertullian
informs
us
.
Theodosius
the
Great
,
I
shall
take
notice
but
of
one
instance
more
of
their
great
observance
of
this
day
,
and
that
was
their
constant
attendance
upon
the
Solemnities
of
publick
Worship
;
they
did
not
think
it
enough
to
read
and
pray
,
and
praise
God
at
home
,
but
made
conscience
of
appearing
in
the
publick
Assemblies
,
from
which
nothing
but
sickness
and
absolute
necessity
did
detain
them
:
and
if
sick
,
or
in
prison
,
or
under
banishment
,
nothing
troubled
them
more
,
than
that
they
could
not
come
to
Church
,
and
join
their
devotions
to
the
common
Services
.
If
persecution
at
any
time
forced
them
to
keep
a
little
close
,
yet
no
sooner
was
there
the
least
mitigation
,
but
they
presently
returned
to
their
open
duty
,
and
publickly
met
all
together
.
No
trivial
pretences
,
no
light
excuses
were
then
admitted
for
any
ones
absence
from
the
Congregation
,
but
according
to
the
merit
of
the
cause
severe
censures
were
passed
upon
them
.
The
Synod
of
Illiberis
provided
,
Lords
Days
absent
himself
from
the
Church
,
he
should
for
some
time
be
suspended
the
Communion
,
that
he
might
appear
to
be
corrected
for
his
fault
.
They
allowed
no
separate
Assemblies
,
no
Congregations
but
what
met
in
the
publick
Church
;
if
any
man
took
upon
him
to
make
a
breach
,
and
to
draw
people
into
corners
,
he
was
presently
condemned
,
and
a
sutable
penalty
put
upon
him
.
When
Eustathius
Bishop
of
Sebastia
(
a
man
petending
to
great
strictness
and
austerity
of
life
)
began
to
cast
off
the
Discipline
of
the
Church
,
and
to
introduce
many
odd
observations
of
his
own
,
amongst
others
,
to
contemn
Priests
that
were
married
,
to
fast
on
the
Lords
day
,
and
to
keep
meetings
in
private
houses
,
drawing
away
many
,
but
especially
women
,
If
any
one
shall
teach
that
the
House
of
God
is
to
be
despised
,
and
the
assemblies
that
are
held
in
it
,
let
him
be
accursed
:
If
any
shall
take
upon
him
out
of
the
Church
,
privately
to
preach
at
home
,
and
making
light
of
the
Church
shall
do
those
things
that
belong
only
to
the
Church
,
without
the
presence
of
the
Priest
,
and
the
leave
and
allowance
of
the
Bishop
,
let
him
be
accursed
.
Correspondent
to
which
,
Altar
(
i.
e.
says
Zonaras
,
keep
unlawful
Conventicles
,
preach
privately
,
and
administer
the
Sacrament
)
that
in
such
a
case
he
shall
be
deposed
,
as
ambitious
and
tyrannical
,
and
the
people
communicating
with
him
be
excommunicate
,
as
being
factious
and
schismatical
;
only
this
not
to
be
done
,
till
after
the
third
admonition
.
After
all
that
has
been
said
,
I
might
further
show
what
esteem
and
value
the
first
Christians
had
of
the
Lords
day
,
by
those
great
and
honourable
things
they
have
spoken
concerning
it
;
of
which
I
'll
produce
but
two
passages
;
the
one
is
that
in
the
Epistle
ad
Magnesios
,
which
if
not
Ignatius
,
must
yet
be
acknowledged
an
ancient
Authour
:
Let
every
one
(
says
he
)
that
loves
Christ
keep
the
Lords
day
Festival
,
the
resurrection
day
,
the
Queen
and
Empress
of
all
days
,
in
which
our
life
was
raised
again
,
and
death
conquered
by
our
Lord
and
Saviour
.
The
other
that
of
Theophilus
Bishop
of
Alexandria
,
that
both
custom
and
reason
challenge
from
us
,
that
we
should
honour
the
Lords
day
,
and
keep
it
Festival
,
seeing
on
that
day
it
was
that
our
Lord
Jesus
Christ
compleated
his
resurrection
from
the
dead
.
Next
to
the
Lords
day
,
the
Sabbath
,
or
Saturday
(
for
so
the
word
Sabbatum
is
constantly
used
in
the
Writings
of
the
Fathers
,
when
speaking
of
it
as
it
relates
to
Christians
)
was
held
by
them
in
great
veneration
,
and
especially
in
the
Eastern
parts
honoured
with
all
the
publick
Solemnities
of
Religion
.
For
which
we
are
to
know
,
that
the
Gospel
in
those
parts
mainly
prevailing
amongst
the
Jews
,
they
being
generally
the
first
Converts
to
the
Christian
Faith
,
they
still
retained
a
mighty
reverence
for
the
Mosaick
Institutions
,
and
especially
for
the
Sabbath
,
as
that
which
had
been
appointed
by
God
himself
(
as
the
memorial
of
his
rest
from
the
work
of
Creation
)
setled
by
their
great
Master
Moses
,
and
celebrated
by
their
Ancestors
for
so
many
Ages
,
as
the
solemn
day
of
their
publick
Worship
,
and
were
therefore
very
loth
that
it
should
be
wholly
antiquated
and
laid
aside
.
For
this
reason
it
seemed
good
to
the
prudence
of
those
times
(
as
in
others
of
the
Jewish
Rites
,
so
in
this
)
to
indulge
the
humour
of
that
people
,
and
to
keep
the
Sabbath
as
a
day
for
religious
offices
.
Hence
they
usually
had
most
parts
of
Divine
Service
performed
upon
that
day
,
they
met
together
for
publick
Prayers
,
for
reading
the
Scriptures
,
celebration
of
the
Sacraments
,
and
such
like
duties
.
This
is
plain
not
only
from
some
passages
in
Ignatius
and
Clemens
his
Constitutions
,
but
from
Writers
of
more
unquestionable
credit
and
authority
.
Jesus
Christ
the
Lord
of
the
Sabbath
:
Lords
day
,
and
upon
those
days
only
in
the
time
of
Lent
it
should
be
lawful
to
commemorate
and
rehearse
the
names
of
Martyrs
.
Upon
this
day
also
aswel
as
upon
Sunday
all
Fasts
were
severely
prohibited
(
an
infallible
argument
they
counted
it
a
Festival
day
)
one
Saturday
in
the
year
only
excepted
,
viz.
that
before
Easter-day
,
which
was
always
observed
as
a
solemn
Fast
.
Things
so
commonly
known
as
to
need
no
proof
.
But
though
the
Church
thought
fit
thus
far
to
correspond
with
Jewish
Converts
,
as
solemnly
to
observe
the
Sabbath
;
yet
to
take
away
all
offence
,
and
to
vindicate
themselves
from
compliance
with
Judaism
,
they
openly
declared
that
they
did
it
only
in
a
Christian
way
,
and
kept
it
not
as
a
Jewish
Sabbath
,
as
is
expresly
affirmed
by
Athanasius
,
that
Christians
should
not
judaize
,
and
rest
from
all
labour
on
the
Sabbath
,
but
follow
their
ordinary
works
(
i.
e.
so
far
as
consisted
with
their
attendance
upon
the
publick
Assemblies
)
and
should
not
entertain
such
thoughts
of
it
,
but
that
still
they
should
prefer
the
Lords
day
before
it
;
and
on
that
day
rest
as
Christians
;
but
if
any
were
found
to
judaize
they
should
be
accursed
.
Thus
stood
the
case
in
the
Eastern
Church
;
in
those
of
the
West
we
find
it
somewhat
different
,
amongst
them
it
was
not
observed
as
a
religious
Festival
,
but
kept
as
a
constant
Fast
,
the
reason
whereof
(
as
't
is
given
by
Pope
Innonocent
,
in
an
Epistle
to
the
Bishop
of
Eugubium
,
where
he
treats
of
this
very
case
)
seems
most
probable
;
if
(
says
he
)
we
commemorate
Christs
resurrection
not
only
at
Easter
,
but
every
Lords
day
,
and
fast
upon
Friday
because
't
was
the
day
of
his
passion
,
we
ought
not
to
pass
by
Saturday
,
which
is
the
middle-time
between
the
days
of
grief
and
joy
;
the
Apostles
themselves
spending
those
two
days
(
viz.
Friday
and
the
Sabbath
)
in
great
sorrow
and
heaviness
:
and
he
thinks
no
doubt
ought
to
be
made
but
that
the
Apostles
fasted
upon
those
two
days
,
whence
the
Church
had
a
Tradition
,
that
the
Sacraments
were
not
to
be
administred
on
those
days
,
and
therefore
concludes
,
that
every
Saturday
or
Sabbath
ought
to
be
kept
a
Fast
.
To
the
same
purpose
the
Council
of
Illiberis
ordained
,
When
I
come
to
Rome
(
said
he
)
I
fast
on
the
Saturday
as
they
do
at
Rome
,
when
I
am
here
I
do
not
fast
.
So
likewise
you
,
to
whatsoever
Church
you
come
,
observe
the
custom
of
that
place
,
if
you
mean
not
either
to
give
or
take
offence
.
With
this
answer
he
satisfied
his
Mother
,
and
ever
after
when
he
thought
of
it
,
looked
upon
it
as
an
Oracle
sent
from
Heaven
.
So
that
even
in
Italy
the
Saturday
Fast
was
not
universally
observed
.
Nay
a
very
learned
man
(
and
a
Bishop
of
the
Roman
Church
)
thinks
it
highly
probable
,
(
viz.
because
some
Latine
Churches
,
who
must
needs
follow
the
pattern
of
the
Church
of
Rome
,
did
not
keep
it
so
)
is
very
infirm
and
weak
;
and
needs
no
more
than
that
very
instance
of
the
Church
of
Millain
to
refute
it
,
which
though
under
the
Popes
nose
,
did
not
yet
keep
that
day
as
a
Fast
,
although
this
was
many
years
after
it
had
been
so
established
and
observed
at
Rome
.
And
now
that
I
am
got
into
this
business
,
I
shall
once
for
all
dispatch
the
matter
about
their
Fasts
,
before
I
proceed
to
their
other
Festivals
.
'T
is
certain
the
ancient
Christians
had
two
sorts
of
solemn
Fasts
,
weekly
and
annual
.
Their
weekly
Fasts
(
called
Jejunia
quartae
&
sextae
seriae
)
were
kept
upon
Wednesdays
and
Fridays
,
appointed
so
,
as
we
are
told
,
for
this
reason
,
because
on
Wednesday
our
Lord
was
betrayed
by
Judas
,
on
Friday
he
was
crucified
by
the
Jews
.
military
Stations
and
keeping
their
Guards
,
as
Tertullian
observes
,
till
the
ninth
hour
,
i.
e.
till
three
of
the
Clock
in
the
Afternoon
,
at
which
time
having
ended
their
Fast
devotions
,
they
received
the
Eucharist
,
and
then
broke
up
the
Station
,
and
went
home
;
whence
it
is
that
Tertullian
calls
them
stationum
semijejunia
,
half
Fasts
of
Stations
:
and
he
seems
to
censure
the
practice
of
some
who
having
privately
resolved
upon
an
entire
Fast
of
the
whole
day
,
primitive
Stations
are
yet
observed
in
our
Church
at
this
day
,
which
by
her
15.
Canon
has
ordained
,
That
though
Wednesdays
and
Fridays
be
not
holy
days
,
yet
that
weekly
upon
those
times
Minister
and
People
shall
resort
to
Church
at
the
accustomed
hours
of
prayer
.
Their
Annual
Fast
was
that
of
Lent
,
by
way
of
preparation
to
the
Feast
of
our
Saviours
Resurrection
,
this
(
though
not
in
the
modern
use
of
it
)
was
very
ancient
,
Apostolical
Canon
,
as
a
learned
Prelate
of
our
Church
has
fully
proved
.
From
the
very
first
Age
of
the
Christian
Church
't
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
on
each
week
;
forty
days
,
but
of
forty
hours
,
begun
about
twelve
on
Friday
(
the
time
of
our
Saviours
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
.
But
concerning
the
different
observations
of
it
in
several
places
,
let
them
who
desire
to
know
more
consult
Socrates
and
Sozomen
,
Theodosins
M.
and
his
Colleague
Emperours
passed
two
Laws
,
truly
great
and
ineffable
good
things
were
purchased
for
us
;
within
this
time
death
was
conquered
,
the
curse
destroyed
,
the
Devils
tyranny
dissolved
,
his
instruments
broken
,
Heaven
opened
,
Angels
rejoyced
,
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
honour
to
it
:
the
Emperours
themselves
,
to
shew
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
;
meaning
herein
those
Laws
of
Theodosius
,
Gratian
,
and
Valentinian
,
which
we
lately
mentioned
.
We
proceed
now
to
enquire
what
other
Festivals
there
were
in
those
first
Ages
of
the
Church
,
which
I
find
to
be
chiefly
these
;
Easter
,
Whitsuntide
,
and
Epiphany
,
which
comprehended
two
,
Christmass
and
Epiphany
properly
so
called
.
I
reckon
them
not
in
their
proper
order
,
but
as
I
suppose
them
to
have
taken
place
in
the
Church
.
Of
these
Easter
challenges
the
precedence
both
for
its
antiquity
,
and
the
great
stir
about
it
;
that
in
and
from
the
very
times
of
the
Apostles
(
besides
the
weekly
returns
of
the
Lords
day
)
there
has
been
always
observed
an
Anniversary
Festival
in
memory
of
Christs
Resurrection
,
no
man
can
doubt
,
that
has
any
insight
into
the
affairs
of
the
ancient
Church
;
all
the
dispute
was
about
the
particular
time
when
it
was
to
be
kept
,
which
became
a
matter
of
as
famous
a
Controversie
as
any
that
in
those
Ages
exercised
the
Christian
world
.
The
state
of
the
case
was
briefly
this
;
the
Churches
of
Asia
the
less
kept
their
Easter
upon
the
same
day
,
whereon
the
Jews
celebrated
their
Passover
,
viz.
upon
the
14.
day
of
the
first
Month
(
which
always
began
with
the
appearance
of
the
Moon
)
mostly
answering
to
our
March
,
and
this
they
did
,
upon
what
day
of
the
week
soever
it
fell
,
and
hence
were
stiled
Quartodecimans
,
because
keeping
Easter
quarta
decima
Luna
,
upon
the
14.
day
after
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
appearance
of
the
Moon
.
The
other
Churches
,
and
especially
those
of
the
West
did
not
follow
this
custom
,
but
kept
Easter
upon
the
Lords
day
following
the
day
of
the
Jewish
Passover
,
partly
the
more
to
honour
the
day
,
and
partly
to
distinguish
between
Jews
and
Christians
:
the
Asiaticks
pleaded
for
themselves
the
practice
of
the
Apostles
;
Polycarpus
Bishop
of
Smyrna
,
who
had
lived
and
conversed
with
them
,
having
kept
it
upon
that
day
,
together
with
S.
John
and
the
rest
of
the
Apostles
,
that
day
,
but
rather
that
they
did
it
by
way
of
condescension
,
accommodating
their
practice
in
a
matter
indifferent
to
the
humour
of
the
Jewish
Converts
(
whose
number
in
those
parts
was
very
great
)
as
they
had
done
before
in
several
other
cases
,
and
particularly
in
observing
the
Sabbath
or
Saturday
.
The
other
Churches
also
(
says
Eusebius
)
had
for
their
patronage
an
Apostolical
Tradition
,
Pope
Victor
renewed
the
quarrel
,
and
was
so
fierce
and
peremptory
in
the
case
,
that
he
either
actually
did
,
quiet
and
peaceable
)
who
gravely
reproved
him
for
renting
the
peace
of
the
Church
,
and
troubling
so
many
famous
Churches
for
observing
the
customs
derived
to
them
from
their
Ancestors
,
with
much
more
to
the
same
purpose
.
But
the
Asian
Bishops
little
regarded
what
was
either
said
or
done
at
Rome
,
and
still
went
on
in
their
old
course
,
though
by
the
diligent
practices
of
the
other
party
they
lost
ground
,
but
yet
still
made
shift
to
keep
the
cause
on
foot
till
the
time
of
Constantine
,
Lords
day
,
and
this
Decree
ratified
and
published
by
the
imperial
Letters
to
all
the
Churches
.
The
Eve
of
Vigils
or
this
Festival
were
wont
to
be
celebrated
with
more
than
ordinary
pomp
,
with
solemn
watchings
,
Sun
of
righteousness
,
which
the
next
day
arose
upon
the
world
.
The
next
Feast
considerable
in
those
primitive
times
,
was
that
of
Whitsunday
or
Pentecost
,
a
Feast
of
great
eminency
amongst
the
Jews
,
in
memory
of
the
Law
delivered
at
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
Ghosts
descending
upon
the
Apostles
and
other
Christians
,
in
the
visible
appearance
of
fiery
cloven
tongues
,
which
hapned
upon
that
day
,
and
those
miraculous
powers
then
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
S.
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
.
J.
Martyr
tells
us
;
white
Garments
,
in
token
of
that
pure
and
innocent
course
of
life
they
had
now
engaged
in
(
of
which
more
in
its
proper
place
:
)
this
white
Garment
they
wore
till
the
next
Sunday
after
,
and
then
laid
it
aside
;
whence
the
Octave
or
Sunday
after
Easter
came
to
be
stiled
Dominica
in
Albis
,
the
Sunday
in
white
,
it
being
then
that
the
new-baptized
put
off
their
white
Garments
.
We
may
observe
that
in
the
Writers
of
those
times
the
whole
space
of
fifty
days
between
Easter
and
Whitsunday
goes
often
under
the
name
of
Pentecost
,
and
was
in
a
manner
accounted
Festival
,
the
Acts
of
the
Apostles
,
wherein
their
sufferings
and
miracles
are
recorded
,
as
we
learn
from
a
Law
of
the
younger
Theodosius
,
Epiphany
succeeds
;
this
word
was
of
old
promiscuously
used
either
for
the
Feast
of
Christs
Nativity
,
or
for
that
which
we
now
properly
call
by
that
name
:
afterwards
the
Titles
became
distinct
;
that
of
Christs
Birth
(
or
as
we
now
term
it
Christmas-day
)
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Nativity
,
appearance
of
God
in
the
flesh
;
Pope
Telesphorus
,
who
lived
under
Antoninus
Pius
,
ordaining
Divine
Service
to
be
celebrated
,
and
an
angelical
Hymn
to
be
sung
the
night
before
the
Nativity
of
our
Saviour
.
However
that
it
was
kept
before
the
times
of
Constantine
,
we
have
this
sad
instance
.
Christs
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
.
I
shall
not
dispute
,
whether
it
was
always
observed
upon
the
same
day
that
we
keep
it
now
,
the
twenty
fifth
of
December
;
it
seems
probable
,
that
for
a
long
time
in
the
East
it
was
kept
in
January
,
under
the
name
,
and
at
the
general
time
of
the
Epiphania
,
till
receiving
more
light
in
the
case
from
the
Churches
of
the
West
,
they
changed
it
to
this
day
;
sure
I
am
S.
Chrysostom
in
an
Homily
on
purpose
about
this
very
thing
affirms
,
(
i.
e.
Antioch
)
it
began
first
to
be
observed
upon
that
day
,
The
Feast
of
Epiphany
,
properly
so
called
,
was
kept
on
the
sixth
of
January
,
and
had
that
name
from
a
threefold
apparition
or
manifestation
commemorated
upon
that
day
,
which
all
hapned
,
though
not
in
the
same
year
,
yet
upon
the
same
day
of
the
year
.
The
first
was
the
appearance
of
the
Star
,
which
guided
the
wise
men
to
Christ
.
The
second
was
the
famous
appearance
at
the
baptism
of
Christ
,
when
all
the
persons
in
the
holy
Trinity
did
sensibly
manifest
themselves
,
the
Father
in
the
voice
from
Heaven
,
the
Son
in
the
River
Jordan
,
and
the
Holy
Ghost
in
the
visible
shape
of
a
Dove
.
This
was
ever
accounted
a
famous
Festival
,
and
as
S.
Chrysostom
tells
us
,
going
into
the
River
Jordan
he
did
sanctifie
water
to
the
mystical
washing
away
of
sin
(
as
our
Church
expresses
it
)
in
memory
whereof
,
turning
water
into
Wine
;
therefore
't
was
called
Bethphania
,
because
it
was
done
in
the
house
at
that
famous
Marriage
in
Cana
of
Galilee
,
which
our
Saviour
honoured
with
his
own
presence
.
All
these
three
appearances
contributed
to
the
Solemnity
of
this
Festival
.
But
beside
these
,
there
was
another
sort
of
Festivals
in
the
primitive
Church
,
kept
in
commemoration
of
Martyrs
:
for
the
understanding
of
which
we
are
to
know
,
that
in
those
sad
and
bloody
times
when
the
Christian
Religion
triumphed
over
persecution
,
and
gained
upon
the
world
by
nothing
more
than
the
constant
and
resolute
sufferings
of
its
professors
,
whom
no
threatnings
or
torments
could
baffle
out
of
it
;
the
people
generally
had
a
vast
reverence
for
those
who
suffered
thus
deep
in
the
cause
of
Christianity
,
and
laid
down
their
lives
for
the
confirmation
of
it
.
They
looked
upon
Confessors
and
Martyrs
as
the
great
Champions
of
their
Religion
,
who
resisted
unto
blood
,
and
dyed
upon
the
spot
to
make
good
its
ground
,
and
to
maintain
its
honour
and
reputation
;
and
therefore
thought
it
very
reasonable
to
do
all
possible
honour
to
their
memories
,
partly
that
others
might
be
encouraged
to
the
like
patience
and
fortitude
,
and
partly
that
virtue
even
in
this
world
might
not
lose
its
reward
.
Hence
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
,
for
their
Palms
and
Crowns
.
These
anniversary
Solemnities
were
called
memoriae
martyrum
,
the
memories
of
the
Martyrs
,
a
title
mentioned
by
Cyprian
,
but
certainly
much
older
than
his
time
;
Eusebius
anno
168.
born
again
unto
the
joys
and
happiness
of
an
endless
life
.
The
same
account
Origen
gives
(
if
that
Book
be
his
,
a
very
ancient
Authour
however
)
we
keep
(
says
he
)
the
memories
of
the
Saints
,
sweet
smell
in
the
sight
of
God
.
Under
Constantine
these
days
were
commanded
to
be
observed
with
great
care
and
strictness
,
Enemies
to
the
gods
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
haunt
and
frequent
Tombs
and
Sepulchers
.
For
the
time
of
these
assemblies
it
was
commonly
once
a
year
,
viz.
upon
the
day
of
their
martyrdom
,
for
which
end
they
took
particular
care
to
keep
Registers
of
the
days
of
the
Martyrs
passions
.
So
Cyprian
expresly
charges
his
Clergie
to
note
down
the
days
of
their
decease
,
Paul
,
Thomas
,
Sergius
,
Marcellus
,
&c.
as
he
there
enumerates
them
.
For
the
places
,
these
Solemnities
were
kept
at
first
at
the
Tombs
where
the
Martyrs
had
been
buried
,
which
usually
were
in
the
Coemeteria
or
Church-yard
,
distinct
in
those
times
from
their
places
of
Publick
Worship
,
and
at
a
great
distance
from
them
,
as
being
commonly
without
the
Cities
.
Here
their
burying
places
where
in
large
Cryptae
or
Grots
under
ground
,
where
they
celebrated
these
memorials
,
and
whither
they
used
to
retire
for
their
common
devotions
in
times
of
great
persecution
,
when
their
Churches
were
destroyed
or
taken
from
them
.
And
therefore
when
Aemilian
the
Governour
of
Egypt
under
the
Reign
of
Valerian
would
screw
up
the
persecution
against
Christians
,
(
says
Theodoret
)
being
spacious
and
beautiful
,
acts
,
sayings
,
and
sufferings
of
Martyrs
,
which
were
after
compiled
into
particular
Treatises
,
and
were
recited
in
these
annual
meetings
,
and
this
was
the
first
original
of
Martyrologies
in
the
Christian
Church
.
From
this
custom
of
offering
up
prayers
,
praises
,
and
alms
at
those
times
,
it
is
that
the
Fathers
speak
so
often
of
oblations
and
sacrifices
at
the
Martyrs
Festivals
.
upon
an
anniversary
day
(
says
he
)
we
make
oblations
for
them
that
are
departed
,
in
memory
of
their
Natalitia
or
Birth
days
,
and
to
the
same
purpose
elsewhere
.
As
oft
(
says
Cyprian
)
as
by
an
anniversary
commemoration
we
celebrate
the
passion
days
of
the
Martyrs
,
we
always
offer
sacrifices
for
them
;
and
the
same
phrases
oft
occur
in
many
others
of
the
Fathers
.
By
which
't
is
evident
,
they
meant
no
more
than
their
publick
prayers
,
and
offering
up
praises
to
God
for
the
piety
and
constancy
,
and
the
excellent
examples
of
their
Martyrs
,
their
celebrating
the
Eucharist
at
these
times
,
as
the
commemoration
of
Christs
Sacrifice
,
their
oblation
of
alms
and
charity
for
the
poor
,
every
one
of
which
truly
may
,
and
often
is
stiled
a
sacrifice
or
oblation
;
and
are
so
understood
by
some
of
the
more
moderate
,
holy
men
,
and
friends
to
God
,
who
for
his
and
our
Saviours
honour
,
and
the
truth
of
Religion
,
These
Festivals
being
times
of
mirth
and
gladness
were
celebrated
with
great
expressions
of
love
and
charity
to
the
poor
,
and
mutual
rejoycings
with
one
another
.
Here
they
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Feasts
,
every
one
bringing
something
to
the
common
Banquet
,
out
of
which
the
poor
also
had
their
share
.
These
Feasts
at
first
were
very
sober
and
temperate
,
and
such
as
became
the
modesty
and
simplicity
of
Christians
,
Markets
held
at
the
memorials
and
Tombs
of
Martyrs
;
these
he
condemns
as
highly
unsuitable
to
those
Solemnities
,
which
were
only
instituted
for
prayer
,
and
a
commemoration
of
the
virtues
of
good
men
,
for
our
incouragement
and
imitation
,
and
that
they
ought
to
remember
the
severity
of
our
otherwise
meek
and
humble
Saviour
,
who
whipt
the
Buyers
and
Sellers
out
of
the
Temple
,
when
by
their
marketings
they
had
turned
the
house
of
prayer
into
a
den
of
thieves
.
And
the
truth
is
these
anniversary
commemorations
,
though
in
their
primitive
institution
they
are
highly
reasonable
and
commendable
,
yet
through
the
folly
and
dotage
of
men
they
were
after
made
to
minister
to
great
superstition
and
idolatry
;
so
plain
is
it
that
the
best
and
usefullest
things
may
be
corrupted
to
bad
purposes
.
For
hence
sprung
the
doctrine
and
practice
of
prayer
and
invocation
of
Saints
,
and
their
intercession
with
God
,
the
worshipping
of
Reliques
,
Pilgrimages
,
and
visiting
Churches
,
and
offering
at
the
Shrines
of
such
and
such
Saints
,
and
such
like
superstitious
practices
,
which
in
after
Ages
over-run
so
great
a
part
of
the
Christian
Church
;
things
utterly
unknown
to
the
simplicity
of
those
purer
and
better
times
.
CHAP.
VIII
.
Of
the
persons
constituting
the
body
of
the
Church
,
both
people
and
Ministers
.
The
people
distinguished
into
several
ranks
.
Catechumens
of
two
sorts
.
Gradually
instructed
in
the
principles
of
the
Christian
Faith
.
Accounted
only
Christians
at
large
.
The
more
recondite
mysteries
of
Christianity
concealed
from
persons
till
after
baptism
.
Three
reasons
assigned
of
it
.
How
long
they
remained
in
the
state
of
Catechumens
.
The
several
Classes
of
Penitents
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
faithful
.
Their
particular
stations
in
the
Church
.
Their
great
reverence
for
the
Lords
Supper
.
The
Clergie
why
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Of
two
sorts
:
the
highest
Bishops
,
Presbyters
,
and
Deacons
.
Bishops
as
superiour
to
Presbyters
how
ancient
by
the
most
learned
opposers
of
Episcopacy
.
Their
office
and
priviledge
,
what
.
Chorepiscopi
,
who
.
Their
power
and
priviledge
above
Presbyters
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Visiters
in
every
Diocess
.
Of
Metropolitans
,
what
their
power
and
authority
above
ordinary
Bishops
;
their
antiquity
.
Of
Patriarchs
,
and
in
what
respects
superiour
to
Metropolitans
and
Archbishops
.
An
account
of
conforming
the
external
jurisdiction
of
the
Church
to
the
Civil
Government
of
the
Roman
Empire
.
Presbyters
their
place
and
duty
.
Whether
they
preached
in
the
presence
of
the
Bishop
.
Deacons
,
their
Institution
,
office
,
number
.
The
Arch-Deacon
.
Of
inferiour
orders
.
The
Subdeacon
.
The
Acolythus
.
The
Exorcist
.
The
Reader
.
The
Door-keeper
.
What
the
nature
of
their
several
places
.
Ordination
to
these
Offices
how
managed
.
The
people
present
at
and
consenting
to
the
Ordination
.
Sacerdotes
praedicarii
,
what
.
The
Christian
discipline
in
this
case
imitated
by
the
Emperour
Severus
,
in
appointing
Civil
Officers
.
Great
tryals
and
testimonials
to
be
had
of
persons
to
be
ordained
.
Clergie-men
to
rise
by
degrees
.
The
age
usually
required
in
those
,
that
were
to
be
promoted
to
the
several
orders
.
Of
Deaconesses
,
their
antiquity
,
age
,
and
office
.
The
great
honour
and
respect
shewed
to
Bishops
and
Ministers
.
Looked
upon
as
common
Parents
.
Nothing
of
moment
done
without
their
leave
.
Their
welcome
,
and
the
honour
done
them
where-ever
they
came
:
this
made
good
by
several
instances
.
Bishops
invested
with
power
to
determine
civil
controversies
.
The
plentiful
provision
made
for
them
.
The
great
priviledges
and
immunities
granted
by
Constantine
,
and
his
Successors
to
the
Bishops
and
Clergie
,
noted
out
of
the
Theodosian
Code
.
FRom
the
consideration
of
time
and
place
,
we
proceed
to
consider
the
Persons
that
constituted
and
made
up
their
Religious
Assemblies
;
and
they
were
either
the
body
of
the
people
,
or
those
who
were
peculiarly
consecrated
and
set
apart
for
the
publick
ministrations
of
Religion
.
For
the
Body
of
the
people
,
we
may
observe
that
as
Christianity
at
first
generally
gain'd
admission
in
great
Towns
and
Cities
,
so
all
the
Believers
of
that
place
usually
assembled
and
met
together
:
the
Christians
also
of
the
Neighbour-Villages
resorting
thither
at
times
of
publick
Worship
.
But
Religion
encreasing
apace
,
the
publick
Assembly
especially
in
the
greater
Cities
quickly
began
to
be
too
vast
and
numerous
,
to
be
managed
with
any
order
and
conveniency
,
and
therefore
they
were
forced
to
divide
the
body
into
particular
Congregations
,
who
had
their
Pastors
and
spiritual
Guides
set
over
them
,
but
still
were
under
the
superintendency
and
care
of
him
that
was
the
President
or
Bishop
of
the
place
.
And
according
as
the
Church
could
form
and
establish
its
discipline
,
the
people
either
according
to
their
seniority
and
improvement
,
or
according
to
the
quality
of
the
present
condition
they
were
under
,
began
to
be
distinguished
into
several
ranks
and
Classes
,
which
had
their
distinct
places
in
the
Church
,
and
their
gradual
admission
to
the
several
parts
of
the
publick
Worship
.
says
he
,
a
Catechumen
shall
ask
thee
,
what
that
means
which
the
Preachers
say
,
tell
him
not
,
for
he
is
yet
without
;
and
these
mysteries
are
delivered
to
thee
only
.
The
weak
understanding
of
a
Catechumen
being
no
more
able
to
bear
such
sublime
mysteries
,
than
a
sick
mans
head
can
large
and
immoderate
draughts
of
Wine
.
And
at
the
end
of
his
Preface
he
has
this
note
,
These
Catechetical
discourses
may
be
read
by
those
that
are
to
be
baptized
,
or
the
faithful
already
baptized
:
but
to
Catechumens
or
such
as
are
no
Christians
thou
mayst
not
impart
them
;
for
if
thou
dost
,
expect
to
give
an
account
to
God
.
S.
Basil
discoursing
of
the
Rites
and
Institutions
of
Christianity
,
Hypostatick
Vnion
,
Sacraments
,
Baptism
and
the
Lords
Supper
.
For
though
they
acquainted
their
young
hearers
with
so
much
of
them
as
was
necessary
to
stir
up
their
desires
,
yet
as
to
the
main
of
the
things
themselves
,
the
sacramental
Symbols
,
the
manner
of
their
celebration
,
the
modus
of
the
divine
presence
at
the
holy
Eucharist
,
the
meaning
of
all
those
mystical
Rites
and
Ceremonies
that
were
used
about
them
,
these
were
carefully
concealed
both
from
Strangers
and
Catechumens
,
and
communicated
only
to
those
who
were
solemnly
initiated
and
baptized
.
Hence
that
ancient
form
so
common
in
the
Sermons
and
Writings
of
the
Fathers
,
whereby
when
accidentally
discoursing
before
the
people
of
any
of
these
mysterious
parts
of
Religion
,
they
used
to
fetch
themselves
off
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Those
that
are
initiated
know
what
is
said
.
Let
us
pray
that
the
most
gracious
and
merciful
God
would
hear
the
prayers
of
the
Catechumens
;
and
what
it
was
they
prayed
for
,
he
presently
add
,
viz.
that
they
might
no
longer
remain
in
that
state
.
Upon
these
accounts
initiation
by
Baptism
,
but
especially
admission
to
the
Lords
Supper
,
is
amongst
other
titles
in
the
Writers
of
those
times
called
Desiderata
,
because
so
earnestly
desired
and
sought
for
by
those
that
were
not
yet
taken
in
.
The
truth
is
,
(
says
he
)
cannot
properly
be
said
to
be
a
mystery
,
when
't
is
once
expos'd
to
every
vulgar
and
common
ear
.
But
of
this
enough
,
if
not
too
much
.
And
as
they
were
careful
to
keep
the
higher
parts
of
Christianity
within
the
cognizance
of
the
faithful
,
so
they
were
not
less
careful
to
teach
and
instruct
the
Catechumens
in
all
those
principles
they
were
capable
of
being
taught
.
This
at
their
first
coming
over
was
done
privately
and
at
home
,
by
persons
deputed
on
purpose
to
that
office
by
the
Bishop
,
(
as
Balsamon
clearly
intimates
)
till
they
were
sufficiently
instructed
in
the
first
and
more
intelligible
principles
of
the
faith
.
Apostolick
Constitutions
appoint
three
years
for
the
Catechumen
to
be
instructed
;
but
provide
withal
that
if
any
one
be
diligent
and
virtuous
,
and
have
a
ripeness
of
understanding
for
the
thing
,
he
may
be
admitted
to
Baptism
sooner
:
for
(
say
they
)
not
the
space
of
time
,
but
the
fitness
and
manners
of
men
,
are
to
be
regarded
in
this
matter
.
The
next
sort
were
the
Penitents
,
such
as
for
some
misdemeanours
were
under
the
censures
and
severity
of
the
Church
,
and
were
gradually
to
obtain
absolution
from
it
.
Of
these
there
were
several
degrees
,
five
especially
mentioned
by
S.
Gregory
of
Neo-Caesarea
,
wept
▪
and
lamented
,
and
were
rather
Candidates
to
be
received
into
the
order
of
Penitents
,
than
Penitents
properly
so
called
.
These
usually
stood
in
a
squalid
and
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
or
first
part
of
the
Church
,
and
were
to
depart
the
Congregation
at
the
same
time
with
the
Catechumens
.
The
third
Class
of
Penitents
was
that
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Prostrate
,
because
service
being
ended
,
fell
down
before
the
Bishop
,
Lords
Supper
;
which
being
the
highest
and
most
venerable
mystery
of
the
Christian
Religion
,
was
not
then
rashly
given
to
any
,
but
to
such
only
as
had
run
through
all
other
degrees
,
and
by
a
course
of
piety
evidenced
themselves
to
be
such
real
and
faithful
Christians
,
as
that
the
highest
mysteries
and
most
solemn
parts
of
Religion
might
be
committed
to
them
.
This
was
the
highest
order
,
and
looked
upon
with
great
regard
,
and
for
any
of
this
rank
to
lapse
and
be
overtaken
with
a
fault
,
cost
them
severer
penances
,
than
were
imposed
upon
the
inferiour
forms
of
Christians
.
This
in
short
was
the
state
of
the
people
.
But
because
't
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
enquire
what
persons
there
were
in
the
primitive
Church
,
that
were
peculiarly
set
apart
to
steer
its
affairs
,
and
to
attend
upon
the
publick
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
particular
lot
and
portion
,
comprehending
the
body
of
the
people
in
general
.
But
afterwards
this
title
was
confin'd
to
narrower
bounds
,
and
became
appropriate
to
that
Tribe
,
which
God
had
made
choice
of
to
stand
before
him
,
to
wait
at
his
Altar
,
and
to
minister
in
the
services
of
his
Worship
.
And
after
the
expiration
of
their
Oeconomy
,
was
accordingly
used
to
denote
the
ministry
of
the
Gospel
,
the
persons
peculiarly
consecrated
and
devoted
to
the
service
of
God
in
the
Christian
Church
:
the
Clergie
being
those
,
qui
divino
cultui
ministeria
religionis
impendunt
(
as
they
are
defin'd
in
a
Law
of
the
Emperour
Constantine
)
who
are
set
apart
for
the
ministeries
of
Religion
,
Divine
Worship
.
Now
the
whole
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
't
is
often
called
in
the
Apostles
Canons
)
the
roll
of
the
Clergie
▪
of
the
ancient
Church
(
taking
it
within
the
compass
of
its
first
four
hundred
years
)
consisted
of
two
sorts
of
persons
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
were
peculiarly
consecrated
to
the
more
proper
and
immediate
acts
of
the
Worship
of
God
:
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
were
set
apart
only
for
the
more
mean
and
common
services
of
the
Church
.
Of
the
first
sort
were
these
three
,
Bishops
,
Presbyters
,
and
Deacons
.
The
first
and
principal
Officer
of
the
Church
was
the
President
or
Bishop
,
usually
chosen
out
of
the
Presbyters
.
I
shall
not
here
concern
my self
in
the
disputes
,
whether
Episcopacy
as
a
superior
order
to
Presbytery
,
was
of
divine
institution
(
a
controversie
sufficiently
ventilated
in
the
late
times
)
it
being
enough
to
my
purpose
,
what
is
acknowledged
both
by
Blondel
and
Salmasius
,
the
most
learned
defenders
of
Presbytery
,
that
Bishops
were
distinct
from
,
and
superior
to
Presbyters
in
the
second
Century
,
or
the
next
Age
to
the
Apostles
.
The
main
work
and
office
of
a
Bishop
was
to
teach
and
instruct
the
people
,
to
administer
the
Sacraments
,
to
absolve
Penitents
,
to
eject
and
excommunicate
obstinate
and
incorrigible
offenders
,
to
preside
in
the
Assemblies
of
the
Clergy
,
to
ordain
inferiour
Officers
in
the
Church
,
to
call
them
to
account
and
to
suspend
or
deal
with
them
according
to
the
nature
of
the
offence
,
to
urge
the
observance
of
Ecclesiastical
Laws
,
and
to
appoint
and
institute
such
indifferent
Rites
,
as
were
for
the
decent
and
orderly
administration
of
his
Church
.
In
short
,
according
to
the
notation
of
his
name
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Watchman
and
Sentinal
,
and
therefore
oblig'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
diligently
and
carefully
to
inspect
and
observe
,
to
superintend
and
provide
for
those
that
were
under
his
charge
.
This
Zonaras
tells
us
was
implied
in
the
Bishops
Throne
,
Chorepiscopi
,
Country
or
(
as
amongst
us
they
have
been
called
)
suffragan
Bishops
,
whose
business
it
was
to
superintend
and
inspect
the
Churches
in
the
Country
,
that
lay
more
remote
from
the
City
,
where
the
Episcopal
See
was
,
and
which
the
Bishop
could
not
always
inspect
and
oversee
in
his
own
person
.
These
were
the
Vicarii
Episcoporum
(
as
they
are
called
in
Isidores
Version
of
the
thirteenth
Canon
,
both
of
the
Ancyran
and
Neocaesarean
Council
)
the
Bishops
Deputies
,
chosen
out
of
the
fittest
and
gravest
persons
.
In
the
Canon
of
the
last
mentioned
Council
they
are
said
to
be
chosen
in
imitation
of
the
seventy
,
not
the
seventy
Elders
which
Moses
took
in
to
bear
part
of
the
Government
,
(
as
some
have
glossed
the
words
of
that
Canon
)
but
of
the
seventy
Disciples
whom
our
Lord
made
choice
of
,
to
send
up
and
down
the
Countries
to
preach
the
Gospel
,
as
both
Zonaras
and
Balsamon
understand
it
:
and
thereupon
by
reason
of
their
great
care
and
pains
are
commanded
to
be
esteemed
very
honourable
.
Their
authority
was
much
greater
than
that
of
Presbyters
,
and
yet
much
inferior
to
the
Bishop
.
sub-Deacons
,
Readers
and
any
inferiour
Officers
under
them
.
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
,
i.
e.
such
Letters
,
rural
Presbyters
,
who
are
there
forbid
to
consecrate
the
Eucharist
in
the
City
Church
,
in
the
presence
of
the
Bishop
or
the
Presbyters
of
the
City
.
As
Christianity
encreased
and
overspread
all
parts
,
and
especially
the
Cities
of
the
Empire
,
it
was
found
necessary
yet
farther
to
enlarge
the
Episcopal
Office
,
and
as
there
was
commonly
a
Bishop
in
every
great
City
,
so
in
the
Metropolis
(
as
the
Romans
called
it
)
the
Mother
City
of
every
Province
(
wherein
they
had
Courts
of
Civil
Judicature
)
there
was
an
Archbishop
or
a
Metropolitan
,
who
had
Ecclesiastical
jurisdiction
over
all
the
Churches
within
that
Province
.
He
was
superior
to
all
the
Bishops
within
those
limits
;
to
him
it
belonged
either
to
ordain
,
or
to
ratifie
the
elections
and
ordinations
of
all
the
Bishops
within
his
Province
,
insomuch
that
without
his
confirmation
they
were
looked
upon
as
null
and
void
.
Once
at
least
every
year
he
was
to
summon
the
Bishops
under
him
to
a
Synod
,
to
enquire
into
and
direct
the
Ecclesiastical
affairs
within
that
Province
;
to
inspect
the
lives
and
manners
,
the
opinions
and
principles
of
his
Bishops
,
to
admonish
,
reprove
,
and
suspend
them
that
were
disorderly
and
irregular
;
if
any
controversies
or
contentions
happened
between
any
of
them
,
he
was
to
have
the
hearing
and
determination
of
them
;
and
indeed
no
matter
of
moment
was
done
within
the
whole
Province
without
first
consulting
him
in
the
case
.
Besides
this
Metropolitan
there
was
many
times
another
in
the
same
Province
,
who
enjoyed
nothing
but
that
name
and
title
,
his
Episcopal
See
being
by
the
Emperours
Pragmatic
erected
into
the
dignity
of
a
Metropolis
.
He
was
only
an
Honorary
Metropolitan
,
without
any
real
power
and
jurisdiction
,
and
had
no
other
priviledge
,
but
that
he
took
place
above
other
ordinary
Bishops
,
in
all
things
else
equally
subject
with
them
to
the
Metropolitan
of
the
Province
,
Metropolitan
Bishops
speaks
of
them
as
a
thing
of
ancient
date
,
ushering
in
the
Canon
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
ancient
customs
still
take
place
.
The
original
of
the
institution
seems
to
have
been
partly
to
comply
with
peoples
occasions
,
who
oft
resorted
to
the
Metropolis
for
dispatch
of
their
affairs
,
and
so
might
fitly
discharge
their
Civil
and
Ecclesiastical
concerns
both
at
once
;
and
partly
because
of
the
great
confluence
of
people
to
that
City
,
After
this
sprang
up
another
branch
of
the
Episcopal
Office
,
as
much
superiour
to
that
of
Metropolitans
,
as
theirs
was
to
ordinary
Bishops
,
these
were
called
Primates
and
Patriarchs
,
and
had
jurisdiction
over
many
Provinces
.
For
the
understanding
of
this
it
's
necessary
to
know
,
that
when
Christianity
came
to
be
fully
setled
in
the
world
,
they
contrived
to
model
the
external
Government
of
the
Church
,
as
near
as
might
be
to
the
Civil
Government
of
the
Roman
Empire
;
the
parallel
most
exactly
drawn
by
an
ingenious
person
of
our
own
Nation
:
Thirteen
Dioceces
(
so
they
called
those
divisions
)
these
contained
about
one
hundred
and
twenty
Provinses
,
and
every
Province
several
Cities
.
Now
as
in
every
City
there
was
a
temporal
Magistrate
for
the
executing
of
justice
,
and
keeping
peace
both
for
that
City
,
and
the
Towns
round
about
it
,
so
was
there
also
a
Bishop
for
spiritual
order
and
Government
,
whose
jurisdiction
was
of
like
extent
and
latitude
.
In
every
Province
there
was
a
Proconsul
or
President
,
whose
seat
was
usually
at
the
Metropolis
or
chief
City
of
the
Province
;
and
hither
all
inferiour
Cities
came
for
judgment
in
matters
of
importance
.
And
in
proportion
to
this
there
was
in
the
same
City
an
Archbishop
or
Metropolitan
for
matters
of
Ecclesiastical
concernment
.
Lastly
,
in
every
Diocess
the
Emperours
had
their
Vicarii
or
Lieutenants
,
who
dwelt
in
the
principal
City
of
the
Diocess
,
where
all
imperial
Edicts
were
published
,
and
from
whence
they
were
sent
abroad
into
the
several
Provinces
,
and
where
was
the
chief
Tribunal
,
where
all
Causes
not
determinable
elsewhere
were
decided
.
And
to
answer
this
,
there
was
in
the
same
City
a
Primate
,
to
whom
the
last
determination
of
all
appeals
from
all
the
Provinces
in
differences
of
the
Clergie
,
and
the
Soveraign
care
of
all
the
Diocess
for
sundry
points
of
spiritual
Government
did
belong
.
This
in
short
is
the
sum
of
the
account
which
that
learned
man
gives
of
this
matter
.
So
that
the
Patriarch
as
superiour
to
Metropolitans
,
was
to
have
under
his
jurisdiction
not
any
one
single
Province
,
but
a
whole
Diocess
(
in
the
old
Roman
notion
of
that
word
)
consisting
of
many
Provinces
.
To
him
belonged
the
ordination
of
all
the
Metropolitans
that
were
under
him
,
as
also
the
summoning
them
to
Councils
,
the
correcting
and
reforming
the
misdemeanours
they
were
guilty
of
,
and
from
his
judgment
and
sentence
in
things
properly
within
his
cognizance
there
lay
no
appeal
.
To
this
I
shall
only
add
what
Salmasius
has
noted
,
Rome
,
Constantinople
,
Alexandria
,
Antioch
,
and
Jerusalem
,
a
title
and
dignity
which
they
retain
to
this
day
.
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
assistent
to
the
Bishop
both
in
publick
ministrations
,
and
in
dispatching
the
affairs
of
the
Church
.
The
truth
is
,
the
Presbyters
of
every
great
City
were
a
kind
of
Ecclesiastical
Senate
,
under
the
care
and
presidency
of
the
Bishop
,
whose
counsel
and
assistance
he
made
use
of
in
ruling
those
Societies
of
Christians
that
were
under
his
charge
and
government
,
and
were
accordingly
reckoned
next
in
place
and
power
to
him
:
thus
described
by
S.
Gregory
in
his
Iambics
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
venerable
Senate
of
Presbyters
,
that
preside
over
the
people
,
and
possess
the
second
Throne
,
i.
e.
the
place
next
to
the
Bishop
:
Chorepiscopi
)
Antistites
in
secundo
ordine
;
After
these
came
Deacons
:
What
the
duty
of
their
place
was
appears
from
their
primitive
election
,
minister
to
the
Tables
,
i.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
Lords
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
Lords
Table
,
where
they
made
their
offerings
for
the
poor
,
and
when
poor
and
rich
had
their
meales
together
.
And
hence
it
was
ever
accounted
part
of
the
Deacons
Office
,
as
to
take
care
of
the
poor
,
and
to
distribute
the
monies
given
for
their
relief
and
maintenance
,
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
to
baptize
,
and
were
employed
in
many
parts
of
the
publick
Service
,
especially
in
guiding
and
directing
of
the
people
.
The
number
of
them
in
any
one
place
was
usually
restrained
to
seven
,
this
being
the
number
originally
instituted
by
the
Apostles
,
and
which
might
not
be
altered
,
although
the
City
was
never
so
great
and
numerous
,
as
't
is
in
the
last
Canon
of
the
Neocaesarean
Council
.
As
the
Presbyters
were
to
the
Bishop
,
so
the
Deacons
were
to
the
Presbyters
,
to
be
assistent
to
them
,
and
to
give
them
all
due
respect
and
reverence
.
And
therefore
when
some
of
them
began
to
take
too
much
upon
them
to
distribute
the
Sacrament
before
the
Bishop
or
Presbyter
,
and
to
take
place
amongst
the
Presbyters
,
the
Council
of
Nice
took
notice
of
it
as
a
piece
of
bold
and
saucy
usurpation
,
sit
down
before
the
Presbyters
,
unless
it
be
by
their
leave
and
command
,
as
't
is
expressed
by
the
Laodicean
Synod
.
Eye
of
the
Bishop
,
to
inspect
all
parts
and
places
of
his
Diocess
.
This
was
he
that
in
the
Church
of
Rome
was
called
the
Cardinal
Deacon
,
Subdeacons
,
who
were
to
be
assistent
to
the
Deacon
,
as
the
Deacon
to
the
Presbyter
,
Roman
Clergie
to
them
of
Carthage
about
S.
Cyprians
retirement
,
instruct
unbelievers
.
Next
to
the
Exorcist
was
the
Lector
or
Reader
(
mentioned
frequently
by
S.
Cyprian
)
whose
business
was
to
stand
near
the
Ambo
or
Pulpit
,
Hereticks
,
Jewes
,
and
Gentiles
from
entring
into
the
Christian
Assemblies
:
it
doubtless
took
its
rise
in
the
times
of
persecutions
,
Christians
then
being
forc'd
to
keep
their
meetings
as
private
and
clancular
as
they
could
,
and
to
guard
their
Assemblies
with
all
possible
diligence
,
lest
some
Jew
or
Infidel
stealing
in
,
should
have
gone
and
accused
them
before
the
Magistrate
.
What
other
Officers
there
were
(
or
whether
any
at
all
)
in
those
times
in
and
about
the
Church
,
will
not
be
worth
our
labour
to
enquire
.
To
these
Offices
they
were
set
apart
by
solemn
rites
of
prayer
and
imposition
of
hands
;
a
ceremony
(
so
far
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
strictly
taken
for
lifting
up
the
hand
in
suffrage
)
commonly
used
at
Athens
,
and
some
of
the
States
of
Greece
in
the
designing
and
electing
persons
to
be
publick
Magistrates
.
But
more
particularly
in
use
amongst
the
Jews
,
and
from
them
doubtless
(
as
many
other
of
the
Synagogue-rites
)
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
remembred
,
that
there
was
a
double
imposition
of
hands
,
in
setting
apart
Ecclesiastical
Officers
:
the
one
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
way
of
consecration
,
and
this
was
the
proper
way
of
ordaining
the
first
rank
of
Officers
,
Bishops
,
Presbyters
,
and
Deacons
:
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
blessing
,
hands
being
laid
upon
them
only
as
in
the
absolution
of
Penitents
by
way
of
solemn
benediction
,
and
thus
the
inferiour
Officers
,
Subdeacons
,
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
for
that
purpose
,
if
nearness
of
place
and
other
conveniencies
would
allow
;
Priests
,
Deacons
,
&c.
the
act
and
presence
of
one
Bishop
might
suffice
:
and
as
no
more
than
one
was
required
,
so
one
at
least
was
necessary
,
the
power
of
conferring
order
,
being
even
by
those
who
otherwise
have
had
no
mighty
kindness
for
Episcopacy
,
acknowledged
an
unquestionable
right
of
the
Episcopal
Office
.
Insomuch
that
in
the
case
of
Athanasius
it
was
a
just
exception
against
Ischyras
,
At
all
ordinations
,
especially
of
superiour
Officers
,
the
people
of
the
place
were
always
present
,
and
ratified
the
action
with
their
approbation
and
consent
.
And
indeed
it
cannot
be
denied
but
that
the
people
in
some
places
especially
,
were
very
much
considered
in
this
affair
,
affirming
it
to
be
unfit
(
says
his
own
Historian
)
that
when
the
Christians
and
Jews
did
it
in
publishing
those
who
were
to
be
ordained
their
Priests
and
Ministers
,
the
same
should
not
be
observed
in
the
election
of
Governours
of
Provinces
,
who
had
the
lives
and
fortunes
of
men
committed
to
them
.
When
the
case
so
hapned
that
the
ordination
was
more
remote
or
private
,
they
were
then
required
to
bring
sufficient
testimonials
;
says
he
,
whether
the
Testimonials
agreed
to
them
,
which
they
ought
to
have
,
who
are
admitted
into
the
Clergy
.
And
indeed
they
proceeded
in
this
affair
with
all
imaginable
care
and
prudence
;
that
none
should
be
ordained
Presbyter
without
previous
examination
,
especially
a
strict
enquiry
into
his
life
and
manners
.
For
the
Apostolick
Church
(
says
Joseph
the
Egyptian
in
his
Arabick
Paraphrase
of
that
Canon
)
admits
none
in
this
case
,
but
him
that
is
of
great
innocency
and
an
unspotted
life
,
free
from
those
crimes
and
enormities
,
which
he
there
particularly
reckons
up
.
They
suffered
not
men
in
those
days
to
leap
into
Ecclesiastical
Orders
,
but
by
the
usual
steps
,
and
staying
the
appointed
times
.
Reader
,
Subdeacon
,
Deacon
,
and
Presbyter
,
that
having
been
found
fit
in
each
of
these
,
he
might
step
by
step
ascend
up
to
the
Episcopal
Chair
:
and
that
he
should
spend
some
considerable
time
in
each
of
these
degrees
,
that
so
his
faith
,
and
the
innocency
and
excellency
of
his
life
,
his
constancy
and
moderation
might
be
made
known
to
all
,
and
his
fitness
for
that
sacred
function
being
made
apparent
might
procure
him
the
greater
honour
and
reverence
from
others
.
Men
were
then
forced
to
stay
their
full
time
before
they
could
be
promoted
to
any
higher
Order
;
they
did
not
commence
Divines
and
Bishops
in
a
day
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Nazianzen
elegantly
calls
them
)
like
some
he
complains
of
in
his
time
,
all
at
once
;
whom
therefore
he
wittily
compares
to
the
Dragons
teeth
,
which
the
Fable
tells
us
Cadmus
sowed
at
Thebes
,
which
immediately
sprung
up
Giants
out
of
the
earth
,
arm'd
Cap-a-pe
,
perfect
men
and
perfect
Warriours
in
one
day
:
and
just
such
,
says
he
,
were
some
Prelates
,
consecrated
,
made
wise
and
learned
in
one
day
,
who
yet
understood
nothing
before
,
nor
brought
any
thing
to
the
Order
,
but
only
a
good
will
to
be
there
.
For
the
Age
of
the
persons
that
were
to
be
ordained
,
they
usually
observed
the
Apostolick
Canon
,
not
to
chuse
a
Novice
,
but
of
an
age
competent
to
that
Office
,
that
he
was
chosen
to
;
though
it
varied
according
to
times
and
persons
,
and
the
occasions
of
the
Church
.
For
that
of
Bishops
,
I
find
not
any
certain
age
positively
set
down
.
Photius
in
his
Nomo-Canon
speaks
of
an
Imperial
constitution
that
requires
a
Bishop
not
to
be
under
thirty
five
:
Apostolical
Constitutions
allow
not
a
man
to
be
made
a
Bishop
under
fifty
years
of
age
,
say
they
,
he
comes
to
the
age
of
a
perfect
man
.
Deacons
were
made
at
twenty
five
,
and
the
like
distance
and
proportion
observed
for
the
inferiour
Officers
under
them
.
I
take
no
notice
in
this
place
of
Monks
,
Hermits
,
&c.
partly
because
,
although
they
were
under
a
kind
of
Ecclesiastical
relation
,
by
reason
of
their
more
than
ordinarily
strict
and
severe
profession
of
Religion
,
yet
were
they
not
usually
in
holy
Orders
;
and
partly
because
Monachism
was
of
no
very
early
standing
in
the
Church
,
begining
probably
about
the
times
of
the
later
persecutions
;
and
even
then
too
Monks
were
quite
another
thing
,
both
in
profession
,
habit
,
and
way
of
life
,
from
what
they
are
at
this
day
,
as
will
abundantly
appear
to
him
that
will
take
the
pains
to
compare
the
account
which
S.
Hierom
,
Augustine
,
Palladius
,
Cassian
,
and
others
give
of
those
primitive
Monks
,
with
the
several
Orders
in
the
Church
of
Rome
at
this
day
.
I
shall
only
add
,
that
out
of
the
Monks
persons
were
usually
made
choice
of
to
be
advanced
into
the
Clergie
,
as
is
evident
not
only
from
multitudes
of
instances
in
the
Writers
of
the
fourth
,
and
following
Centuries
,
but
from
an
express
Law
of
the
Emperour
Arcadius
to
that
purpose
:
(
Serapion
,
Apollonius
,
Agatho
,
Aristo
,
and
some
others
)
Athanasius
reckons
up
in
his
Epistle
to
Dracontius
,
Matthew
Blastares
seems
to
render
a
little
doubtful
,
yet
certainly
it
principally
consisted
in
such
offices
as
these
;
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
;
that
the
Ministers
of
Religion
should
be
peculiarly
honoured
and
regarded
,
seems
to
have
been
accounted
a
piece
of
natural
justice
by
the
common
sentiments
of
mankind
;
the
most
barbarous
and
unpolished
Nations
that
ever
had
a
value
for
any
thing
of
Religion
,
have
always
had
a
proportionable
regard
to
them
,
to
whom
the
care
and
administration
of
it
did
belong
.
Julian
the
Emperour
expresly
pleads
for
it
as
the
most
reasonable
thing
in
the
world
,
plucking
out
their
eyes
would
have
done
him
any
good
,
they
were
ready
to
have
done
it
for
his
sake
;
and
S.
Clement
testifies
of
the
Corinthians
,
rule
over
them
;
yielding
also
due
honour
to
the
seniors
or
elder
persons
that
were
amongst
them
.
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
he
should
mean
Civil
Magistrates
(
as
some
have
told
us
)
I
can
hardly
be
perswaded
,
both
because
't
is
the
same
word
that
's
used
by
the
Author
to
the
Hebrews
obey
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
them
that
have
the
rule
over
you
,
and
submit
your selves
(
and
indeed
both
Eusebius
and
S.
Hierom
of
old
observed
such
a
mighty
affinity
in
the
phrase
between
this
and
the
Epistle
to
the
Hebrews
,
as
certainly
to
conclude
S.
Clemens
to
have
been
,
if
not
the
Author
,
at
least
the
Translator
of
that
Epistle
)
and
also
because
the
sole
occasion
of
S.
Clements
writing
this
Epistle
was
a
mutiny
which
they
had
made
against
their
spiritual
Guides
and
Governours
,
and
therefore
according
to
the
right
art
of
Orators
,
he
first
commends
them
for
their
eminent
subjection
to
them
,
that
he
might
with
the
more
advantage
reprove
and
censure
them
for
their
schism
afterwards
,
which
he
does
severely
in
the
latter
part
of
the
Epistle
,
and
towards
the
end
of
it
exhorts
those
who
had
laid
the
foundation
of
the
Sedition
,
to
become
subject
to
their
Presbyters
;
and
being
instructed
to
repentance
,
to
bow
the
knees
of
their
hearts
,
to
lay
aside
the
arrogant
and
insolent
boldness
of
their
tongues
,
and
to
learn
to
subject
and
submit
themselves
.
imperial
Robe
,
rather
than
others
should
take
notice
of
it
,
to
the
scandal
of
his
place
and
person
.
And
because
their
spiritual
authority
and
relation
might
not
be
sufficient
to
secure
them
from
the
contempt
of
rude
and
prophane
persons
,
therefore
the
first
Christian
Emperours
invested
them
with
power
even
in
Civil
cases
,
as
the
way
to
beget
them
respect
and
authority
amongst
the
people
.
A
pious
Bishop
,
and
a
faithful
Minister
was
in
those
days
dearer
to
them
than
the
most
valuable
blessings
upon
earth
,
and
they
could
want
any
thing
rather
than
be
without
them
;
t
was
better
the
Sun
should
not
shine
,
than
that
John
Chrysostom
should
not
preach
;
and
when
through
the
importunity
of
the
people
he
was
recalled
from
his
former
banishment
and
diverted
into
the
Suburbs
till
he
might
have
an
opportunity
to
make
a
publick
vindication
of
his
innocency
,
six
miles
to
meet
him
.
Of
Nazianzen
(
who
sat
in
the
same
Chair
of
Constantinople
before
him
)
I
find
,
common
Father
.
Nazianzen
reports
,
laid
hands
upon
his
soul
,
and
by
force
detained
it
in
his
body
;
they
were
(
says
he
)
even
distracted
with
the
thoughts
of
so
great
a
loss
,
nor
was
there
any
who
would
not
have
been
willing
to
have
been
deprived
of
part
of
his
own
life
,
might
it
have
added
unto
his
.
His
Funeral
was
solemnized
with
all
possible
testimonies
of
love
and
honourable
attendance
,
and
with
the
abundant
tears
not
only
of
Christians
,
but
of
Jews
and
Heathens
;
the
confluence
so
vast
,
that
many
were
pressed
to
death
in
the
crowd
,
and
sent
to
bear
him
company
to
his
long
home
.
And
that
we
may
see
that
their
respect
did
not
lye
meerly
in
a
few
kind
words
,
or
external
protestations
,
they
made
it
good
in
more
real
and
evident
demonstrations
,
by
providing
liberal
maintenance
for
them
,
parting
at
first
with
their
own
estates
to
supply
the
uses
of
the
Church
,
and
after
that
making
no
less
large
than
frequent
contributions
,
which
could
not
but
amount
to
very
considerable
sums
,
the
piety
of
Christians
daily
adding
to
their
liberality
;
of
which
we
may
make
some
estimate
,
against
those
that
envied
the
wealth
of
the
Clergie
.
It
was
also
the
great
care
of
those
times
,
to
free
them
from
what
might
be
either
scandalous
or
burthensom
to
their
calling
.
(
says
the
Law
)
that
as
guilt
should
be
punished
,
and
offenders
reckoned
as
spots
and
blemishes
to
the
Church
,
so
that
injured
innocency
should
be
righted
and
maintained
.
How
infinitely
tender
the
first
general
Council
of
Constantinople
was
in
this
case
,
to
secure
the
honour
and
good
name
of
Bishops
and
Clergie-men
,
against
the
malicious
insinuations
and
charges
of
false
accusers
,
may
appear
by
the
large
provision
which
they
make
about
it
in
the
sixth
Canon
of
that
Council
;
and
because
it
sometimes
so
happens
,
that
a
mans
enemies
are
those
of
his
own
house
,
therefore
the
Apostolical
Canons
ordain
,
thou
mayest
not
(
says
the
Canon
)
speak
evil
of
the
Ruler
of
thy
people
;
but
if
it
be
a
Presbyter
or
Deacon
,
whom
he
thus
reproaches
,
he
shall
be
suspended
from
the
execution
of
his
Office
.
So
sacred
and
venerable
did
they
then
account
the
persons
and
concernments
of
those
who
ministred
in
the
affairs
of
Divine
Worship
.
CHAP.
IX
.
Of
their
usual
Worship
,
both
private
and
publick
.
The
Christians
worship
of
God
in
their
Families
discovered
.
Their
usual
times
of
prayer
.
Praying
before
and
after
meals
.
Singing
of
Psalms
,
and
reading
the
Scriptures
at
the
same
time
.
Frequency
in
prayer
noted
in
divers
instances
.
Their
great
reverence
for
the
holy
Scriptures
,
in
reading
,
expounding
,
committing
them
to
memory
.
Several
instances
of
it
.
Their
care
in
instructing
their
Families
in
divine
things
.
Singing
of
Psalms
mixed
with
their
usual
labours
.
An
account
of
their
publick
Worship
.
The
order
of
the
Service
in
their
Assemblies
.
Prayer
:
Reading
the
Scriptures
:
Two
Lessons
out
of
each
Testament
.
Clemens
his
Epistle
,
and
the
Writings
of
other
pious
men
read
in
the
Church
.
Singing
a
part
of
the
publick
Service
.
How
ancient
:
What
those
Hymns
were
.
The
Sermon
or
discourse
,
upon
what
subject
usually
.
Such
discourses
called
Tractatus
;
and
why
.
More
Sermons
than
one
at
the
same
time
.
Sermons
preached
in
the
afternoon
as
well
as
in
the
morning
.
The
mighty
concourse
and
confluence
of
people
to
these
publick
Solemnities
.
The
departure
of
the
Catechumens
,
Penitents
,
&c.
The
Missa
Catechumenorum
,
what
.
The
Missa
Fidelium
.
The
word
missa
or
masse
,
whence
,
and
how
used
in
the
Writers
of
those
times
.
The
singular
reverence
they
shewed
in
these
Duties
.
Great
modesty
and
humility
.
Praying
with
hands
lift
up
in
the
form
of
a
Cross
,
why
.
They
prayed
either
kneeling
or
standing
.
Sitting
in
prayer
noted
as
a
posture
of
great
irreverence
.
Praying
towards
the
East
.
The
universality
of
this
Custom
.
The
reasons
of
it
enquired
into
.
Their
reverence
in
hearing
Gods
Word
.
The
people
generally
stood
.
Standing
up
at
the
Gospels
.
The
remarkable
piety
and
devotion
of
Constantine
the
Great
.
No
departing
the
Congregation
till
the
blessing
was
given
.
THus
far
we
have
discovered
the
piety
of
those
ancient
times
,
as
to
those
necessary
circumstances
that
relate
to
the
Worship
of
God
,
we
are
next
to
see
wherein
their
Worship
it self
did
consist
,
which
we
shall
consider
both
as
private
and
publick
,
that
which
they
performed
at
home
,
and
that
which
was
done
in
their
solemn
and
Church-Assemblies
,
only
let
it
be
remembred
,
that
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
concerned
the
whole
Family
,
or
such
as
persons
discharged
alone
,
or
at
least
did
not
tye
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
(
as
is
plainly
implied
in
Chrysostoms
exhortation
)
to
praise
God
for
the
protection
and
refreshment
of
the
night
,
set
hours
for
prayer
,
the
third
,
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
,
three
last
whereof
were
stated
hours
of
prayer
;
the
first
hour
began
at
six
in
the
morning
,
and
held
till
nine
;
the
third
from
nine
till
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
till
three
in
the
afternoon
,
and
at
this
time
Peter
went
up
to
the
house
top
to
pray
;
the
ninth
was
from
three
till
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
Family
devotions
I
am
not
able
to
affirm
.
Theodosius
junior
,
that
he
would
never
taste
any
meat
,
no
not
so
much
as
a
Fig
,
or
any
other
Fruit
,
before
he
had
first
given
thanks
to
the
great
Soveraign
Creator
)
and
both
meat
and
drink
set
apart
with
the
sign
of
the
Cross
(
a
custom
they
used
in
the
most
common
actions
of
life
)
as
is
expresly
affirmed
both
by
Tertullian
and
Origen
,
Thou
that
givest
food
to
all
flesh
,
grant
that
we
may
receive
this
food
with
thy
blessing
;
thou
Lord
hast
said
,
that
if
we
drink
any
thing
that
is
deadly
,
if
we
call
upon
thy
name
it
shall
not
hurt
us
,
thou
therefore
who
art
Lord
of
all
power
and
glory
,
turn
away
all
evil
and
malignant
quality
from
our
food
,
and
what
ever
pernicious
influence
it
may
have
upon
us
;
when
they
were
at
dinner
,
they
sung
Hymns
and
Psalms
;
a
practice
which
Clem.
Alexandrinus
commends
as
very
suitable
to
Christians
,
(
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
fortifie
our selves
with
Psalms
,
nay
and
when
we
rise
from
the
Table
with
our
Wives
and
Children
,
we
should
again
sing
Hymns
to
God
.
But
besides
these
stated
and
ordinary
devotions
,
performed
by
a
joint
concurrence
of
the
Family
,
the
Christians
of
those
days
were
careful
to
spend
all
the
time
they
could
even
when
alone
in
actions
of
peity
and
religion
:
prayer
;
Eusebius
reports
of
S.
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
and
brawny
as
a
Camels
;
the
same
which
Nazianzen
also
tells
us
of
his
good
Sister
Gorgonia
,
person
praying
,
with
his
hands
spread
abroad
,
and
his
eyes
lift
up
to
Heaven
.
Their
next
care
was
diligently
and
seriously
to
read
the
Scripture
,
to
be
mighty
in
the
Divine
Oracles
,
as
indeed
they
had
an
invaluable
esteem
of
and
reverence
for
the
Word
of
God
,
Gregory
Nyssen
,
that
having
laid
aside
the
holy
Scriptures
(
the
most
excellent
Writings
in
the
world
)
which
he
was
wont
to
read
both
privately
to
himself
,
and
publickly
to
the
people
,
he
had
given
up
himself
to
the
study
of
foreign
and
prophane
Authors
,
desirous
rather
to
be
accounted
an
Orator
than
a
Christian
.
S.
Austine
tells
us
,
(
say
he
)
to
have
been
reading
in
a
Book
,
till
coming
near
,
and
finding
how
it
was
,
I
was
struck
with
great
admiration
at
it
.
Certainly
Christians
then
had
no
mean
esteem
of
,
took
no
small
delight
in
these
sacred
Volumes
:
for
the
sake
of
this
Book
(
which
he
had
chosen
to
be
the
companion
and
counsellor
of
his
life
)
Nazianzen
professes
he
had
willingly
undervalued
and
relinquished
all
other
things
;
Nor
did
they
covetously
hoard
up
,
and
reserve
this
excellent
knowledge
to
themselves
,
but
freely
communicated
it
to
others
,
especially
were
careful
to
catechise
and
instruct
their
Children
and
Servants
in
the
principles
of
Religion
.
(
Songs
of
the
Devils
composure
)
used
nothing
but
spiritual
and
divine
Hymns
,
so
that
(
as
Hierom
relates
of
the
place
where
he
lived
)
you
could
not
go
into
the
field
,
Davids
Psalms
.
Thus
they
carried
themselves
at
home
,
what
they
did
in
publick
in
their
Church-Assemblies
,
on
the
Lords-day
especially
,
is
next
to
be
considered
;
the
manner
whereof
I
shall
briefly
represent
,
as
it
generally
and
for
the
most
part
obtained
in
those
Ages
,
for
it
could
not
but
vary
something
according
to
time
and
place
.
And
here
I
should
save
my self
the
trouble
of
any
further
search
,
by
setting
down
the
account
which
Justin
Martyr
and
Tertullian
give
of
their
publick
Worship
in
their
Apologies
for
the
Christians
,
but
that
I
am
satisfied
they
did
not
design
to
give
a
perfect
and
punctual
account
of
what
was
done
at
their
religious
Assemblies
,
as
might
sufficiently
appear
from
this
one
thing
,
that
the
first
of
them
in
those
places
speaks
not
any
thing
of
their
Hymns
and
Psalms
,
which
yet
that
they
were
(
even
in
the
times
wherein
they
lived
)
a
constant
part
of
the
Divine
Service
,
no
man
that
is
not
wholly
a
stranger
in
Church-Antiquity
can
be
ignorant
of
.
I
shall
therefore
out
of
them
and
others
pick
up
and
put
together
what
seems
to
have
constituted
the
main
body
of
their
publick
duties
,
and
represent
them
in
that
order
wherein
they
were
performed
,
which
usually
was
in
this
manner
.
At
their
first
coming
together
into
the
Congregation
,
they
began
with
Prayer
,
as
Tertullian
at
least
probably
intimates
(
for
I
do
not
find
it
in
any
besides
him
)
we
come
together
(
says
he
)
unto
God
,
new
Testament
,
both
the
Commentaries
of
the
Apostles
and
the
Writings
of
the
Prophets
,
J.
Martyr
informs
us
.
How
much
of
each
was
read
at
one
meeting
,
in
the
first
time
,
is
not
known
,
it
being
then
unfixed
and
arbitrary
;
because
their
meetings
,
by
the
sudden
interruption
of
the
Heathens
,
were
oft
disturbed
and
broken
up
,
and
therefore
both
Justin
and
Tertullian
confess
that
they
only
read
as
much
as
occasion
served
,
and
the
condition
of
the
present
times
did
require
:
but
afterwards
there
were
set
portions
assigned
,
both
out
of
the
Old
and
New
Testament
,
Apostolical
Constitutions
.
Nay
not
only
the
Canonical
Scriptures
,
but
many
of
the
Writings
of
Apostolical
men
(
such
as
were
eminent
for
place
and
piety
)
were
in
those
days
publickly
read
in
the
Church
,
to
day
(
says
he
)
we
kept
holy
the
Lords-day
,
wherein
we
read
your
Epistle
,
which
we
shall
constantly
read
for
our
instruction
,
as
we
also
do
the
first
Epistle
which
Clemens
wrote
to
us
.
that
they
met
together
before
day
to
join
in
singing
Hymns
to
Christ
as
God
:
Greek
Scholiasts
will
have
certain
Psalms
ascribed
to
Solomon
and
others
to
be
understood
,
yet
it
's
much
more
reasonable
to
understand
it
of
private
constitutions
,
usual
a
long
time
in
the
Church
,
and
here
for
good
reason
prohibited
.
By
this
Council
it
was
likewise
appointed
,
Alexius
Aristenus
tell
us
)
to
take
off
the
weariness
of
the
people
,
whose
minds
might
be
apt
to
tire
in
passing
through
those
prolix
offices
all
together
,
especially
the
Lessons
being
so
large
and
many
.
In
this
duty
the
whole
Congregation
bore
a
part
,
joining
all
together
in
a
common
celebration
of
the
praises
of
God
;
afterwards
the
custom
was
to
sing
alternatim
course
by
course
,
answering
one
another
,
holy
Trinity
with
alternate
Hymns
,
thereupon
introduced
the
use
of
it
in
that
Church
,
which
from
thence
spread
it self
into
all
other
Churches
;
and
whether
Pliny
(
who
lived
about
that
time
)
might
not
mean
some
such
thing
by
his
secum
invicem
canere
,
that
the
Christians
sung
Hymns
one
with
another
,
or
in
their
courses
,
may
be
considered
by
those
who
think
it
worth
their
labour
to
enquire
.
In
the
mean
time
we
proceed
;
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
peoples
memory
,
was
most
proper
to
be
treated
of
,
Apostolical
Constitutions
,
Gospel
)
let
the
Presbyters
exhort
the
people
one
by
one
,
not
all
at
once
,
and
after
all
the
Bishop
,
as
it
is
fitting
for
the
Master
to
do
.
And
thus
Gregory
Nyssen
excuses
himself
for
not
introducing
his
Sermons
with
a
tedious
Preface
,
This
course
they
held
not
in
the
morning
only
,
but
likewise
in
the
afternoon
(
at
some
times
at
least
)
when
they
had
their
publick
Prayers
and
Sermons
to
the
people
.
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
to
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
put
them
in
mind
of
,
not
that
it
was
a
reproach
to
eat
and
to
drink
,
but
that
having
done
so
,
it
was
a
shame
to
stay
at
home
,
and
deprive
themse●ves
of
those
religious
Solemnities
.
The
same
't
were
easie
to
make
good
from
several
passages
in
S.
Basil
,
S.
Augustine
,
and
others
,
who
frequently
refer
to
those
Sermons
which
they
had
preached
in
the
morning
.
But
how
many
soever
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
commands
.
poor
,
honourable
and
ignoble
,
learned
and
simple
,
Governours
and
People
,
Souldiers
and
Tradesmen
,
all
here
unanimously
conspiring
together
,
and
greedily
desirous
to
learn
the
knowledge
of
divine
things
.
The
like
Chrysostom
reports
of
the
Church
at
Antioch
,
that
they
would
set
aside
all
affairs
at
home
,
Well
,
Sermon
being
ended
,
prayers
were
made
with
and
for
the
Catechumens
,
Penitents
,
Possessed
,
and
the
like
,
according
to
their
respective
capacities
and
qualifications
,
the
persons
that
were
in
every
rank
departing
as
soon
as
the
prayer
that
particularly
concerned
them
was
done
:
first
the
Catechumens
,
and
then
the
Penitents
,
as
is
prescribed
in
the
nineteenth
Canon
of
the
Laodicean
Council
:
for
no
sooner
was
the
service
thus
far
performed
,
but
all
that
were
under
baptism
,
or
under
the
discipline
of
penance
,
i.
e.
all
that
might
not
communicate
at
the
Lords
Table
,
were
commanded
to
depart
,
the
Deacon
crying
aloud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Those
that
are
Catechumens
go
out
;
in
the
Latine
Church
the
form
was
ITE
,
MISSA
EST
,
depart
,
there
is
a
dismission
of
you
,
missa
being
the
same
with
missio
,
as
remissa
oft
used
in
some
Writers
for
remissio
(
and
so
the
word
missa
is
used
by
Cassian
even
in
his
time
,
Lords
Supper
,
and
accordingly
was
made
use
of
by
the
Church
of
Rome
,
to
denote
that
which
they
peculiarly
call
the
Mass
or
the
propitiatory
Sacrifice
of
the
Altar
at
this
day
:
and
the
more
plausibly
to
impose
this
delusion
upon
the
people
,
they
do
with
a
great
deal
of
confidence
muster
up
all
those
places
of
the
Fathers
where
the
word
missa
is
to
be
found
,
and
apply
it
to
their
Mass
;
though
it
would
puzle
them
to
produce
but
one
place
,
where
the
word
is
used
in
the
same
sense
as
they
use
it
now
,
out
of
any
genuine
and
approved
Writer
of
the
Church
for
at
least
the
first
four
hundred
years
.
But
to
return
,
the
Catechumens
,
&c.
being
departed
,
and
the
Church
doors
shut
,
they
proceeded
to
the
Lords
Supper
,
at
which
the
Faithful
only
might
be
present
,
wherein
they
prayed
for
all
states
and
ranks
of
men
,
gave
the
the
Kiss
of
charity
,
prayed
for
consecration
of
the
Eucharist
,
then
received
the
sacramental
Elements
,
made
their
Offerings
,
and
such
like
;
of
which
I
do
not
now
speak
particularly
,
because
I
intend
to
treat
distinctly
of
the
Sacraments
afterwards
:
for
the
same
reason
I
say
nothing
concerning
their
admonitions
,
Church-censures
,
absolutions
,
&c.
because
these
will
come
under
consideration
in
another
place
,
as
also
because
though
managed
at
their
publick
Assemblies
,
were
yet
only
accidental
to
them
,
and
no
setled
parts
of
the
Divine
Service
.
This
in
short
was
the
general
form
of
publick
Worship
in
those
ancient
times
,
which
although
it
might
vary
somewhat
according
to
times
and
places
,
did
yet
for
the
main
and
the
substance
of
it
hold
in
all
.
That
which
remains
,
is
a
little
to
remarque
how
the
Christians
carried
themselves
in
the
discharge
of
these
solemn
duties
,
which
certainly
was
with
singular
reverence
and
devotion
,
such
gestures
and
actions
as
they
conceived
might
express
the
greatest
piety
and
humility
.
heads
bare
,
as
not
ashamed
to
look
up
to
heaven
for
what
they
begged
of
God
;
the
women
covered
,
as
a
sign
of
the
modesty
of
that
Sex
,
and
therefore
Tertullian
severely
checks
the
practice
of
some
women
in
his
time
,
who
in
time
of
worship
had
no
covering
on
their
heads
,
or
what
was
as
good
as
none
;
what
reproof
(
says
he
)
do
they
deserve
,
heads
,
viz.
by
a
modest
carriage
and
covering
of
them
in
their
addresses
to
him
.
Their
hands
they
did
not
only
lift
up
to
heaven
(
a
posture
in
prayer
common
both
among
Jews
and
Gentiles
)
but
they
did
expan
and
spread
them
abroad
,
that
so
by
this
means
they
might
shadow
out
an
image
of
the
Cross
,
or
rather
a
resemblance
of
him
that
hung
upon
it
,
(
says
another
)
is
a
conversing
with
God
,
Christ
crucified
;
Lords
day
,
for
a
reason
which
we
have
spoken
of
before
;
fitting
was
ever
held
a
posture
of
great
rudeness
and
irreverence
;
nay
Tertullian
falls
heavy
upon
some
that
used
presently
to
clap
themselves
down
upon
their
seats
,
living
God
,
while
the
Angel
is
yet
standing
by
thee
to
carry
up
the
prayer
to
heaven
,
unless
we
have
a
mind
to
reproach
God
to
his
face
,
and
tell
him
that
we
are
weary
of
the
duty
.
Another
custom
which
they
had
in
prayer
was
,
that
they
constantly
prayed
towards
the
East
;
this
was
so
universally
common
,
that
there
's
scarce
any
ancient
Ecclesiastical
Writer
but
speaks
of
it
;
though
not
many
of
them
agree
in
assigning
the
reason
of
it
;
the
custom
doubtless
begun
very
early
,
and
is
generally
ascribed
to
the
Apostles
;
so
the
Author
of
the
Questions
and
Answers
assures
us
,
(
says
he
)
as
in
making
the
sign
of
the
Cross
in
the
name
of
Christ
,
Clemens
Alex.
tells
us
that
herein
they
had
respect
to
Christ
,
for
as
the
East
is
the
birth
and
womb
of
the
natural
day
,
from
whence
the
Sun
(
the
Fountain
of
all
sensible
light
)
does
arise
and
spring
;
so
Christ
the
true
Sun
of
righteousness
,
who
arose
upon
the
world
with
the
light
of
truth
,
when
it
sat
in
the
darkness
of
errour
and
ignorance
,
is
in
Scripture
stiled
the
East
,
and
therefore
our
prayers
are
directed
thither
.
we
do
not
(
says
he
)
worship
towards
the
East
,
as
if
we
thought
God
any
ways
shut
up
in
those
parts
of
the
world
,
but
because
God
is
in
himself
,
and
is
so
stiled
in
Scripture
,
the
true
light
;
in
turning
therefore
towards
that
created
light
,
we
do
not
worship
it
,
but
the
great
.
Creator
of
it
;
taking
occasion
from
that
most
excellent
element
,
to
adore
that
God
who
was
before
all
elements
and
ages
of
the
world
.
This
was
their
carriage
for
prayer
;
nor
were
they
less
humble
and
reverent
in
other
parts
of
Worship
,
they
heard
the
Scriptures
read
and
preached
with
all
possible
gravity
and
attention
,
which
that
they
might
the
better
do
,
they
were
wont
to
stand
all
the
while
the
Sermon
continued
,
none
sitting
then
but
the
Bishop
and
Presbyters
that
were
about
him
;
sit
down
in
the
Church
:
though
whether
the
custom
was
universally
so
in
all
places
,
the
Western
)
Churches
it
was
otherwise
,
the
people
having
seats
placed
for
them
as
well
as
the
Ministers
.
But
generally
the
people
stood
,
partly
to
express
the
reverence
,
partly
to
keep
their
attentions
awake
and
lively
.
Greek
Liturgies
)
to
call
upon
the
people
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
us
duly
stand
upright
,
respecting
the
decent
posture
of
their
bodies
,
though
withal
principally
intending
the
elevation
of
their
minds
,
the
lifting
up
their
thoughts
from
low
sordid
objects
to
those
spiritual
and
divine
things
,
they
were
then
conversant
about
.
But
what
ever
they
did
in
other
parts
of
the
publick
Service
,
they
constantly
stood
up
at
the
reading
of
the
Gospel
;
a
custom
generally
embraced
in
all
parts
of
the
Christian
world
.
(
says
he
)
which
I
never
saw
nor
heard
of
in
any
other
place
:
affirming
it
to
be
unfit
to
attend
upon
any
discourse
concerning
God
,
and
much
more
at
this
time
,
with
ease
and
softness
;
and
that
it
was
very
consonant
to
piety
and
religion
that
discourses
about
divine
things
should
be
heard
standing
.
So
great
a
reverence
had
that
excellent
Prince
for
the
solemnities
of
divine
Worship
.
In
the
discharge
of
these
holy
Exercises
as
they
carried
themselves
with
all
seriousness
and
gravity
,
so
they
continued
in
them
till
they
were
compleatly
finished
;
there
was
then
no
such
airiness
and
levity
as
now
possesses
the
minds
of
men
,
no
snatching
at
some
pieces
of
the
Worship
,
tanquam
Canis
ad
Nilum
,
and
gone
again
,
no
rude
disorderly
departing
the
Congregation
,
till
the
whole
Worship
and
Service
of
God
was
over
.
And
therefore
when
this
warmth
and
vigour
of
the
first
Ages
was
a
little
abated
,
the
Council
of
Orleans
thought
good
to
re-establish
the
primitive
devotion
by
this
Canon
,
That
when
the
people
came
together
for
the
celebration
of
divine
Service
,
they
should
not
depart
till
the
whole
Solemnity
was
over
,
and
the
Bishop
or
Presbyter
had
given
the
blessing
.
CHAP.
X.
Of
Baptism
,
and
the
administration
of
it
in
the
Primitive
Church
.
Four
circumstances
considered
.
Baptism
by
whom
administred
.
By
none
usually
without
the
leave
of
the
Bishop
.
The
great
controversie
about
re-baptizing
those
that
had
been
baptized
by
Hereticks
.
An
account
of
it
out
of
Cyprian
.
Laymen
how
suffered
to
baptize
.
The
opinion
of
the
absolute
necessity
of
Baptism
.
The
case
of
Athanasius
his
baptizing
when
but
a
Child
.
Women
never
permitted
to
baptize
.
Persons
to
be
baptized
,
who
.
Infants
.
Sufficient
evidence
for
Infant-baptism
in
the
ancient
Writers
of
the
Church
.
Some
passages
out
of
Cyprian
noted
.
The
baptized
most-what
adult
persons
.
The
stated
times
of
Baptism
,
Easter
and
Whitsuntide
,
and
why
.
Especially
upon
Easter
Eve
,
and
why
.
In
cases
of
necessity
at
any
other
time
.
Clinici
,
who
.
Clinic-baptism
accounted
less
perfect
,
why
.
Vsual
to
defer
Baptism
till
a
death-bed
:
and
the
reason
of
it
:
noted
in
Constantine
and
others
.
Being
baptized
for
the
dead
,
what
(
probably
.
)
The
usual
place
of
Baptism
in
or
near
the
Church
;
always
before
the
Congregation
.
The
Baptisterium
or
Font
where
it
stood
,
and
how
large
.
It
s
distinct
apartments
for
men
and
women
.
A
curiosity
in
many
in
those
times
of
being
baptized
in
Jordan
,
and
why
.
The
manner
of
the
Administration
.
The
person
baptized
looked
towards
the
West
,
and
why
.
Their
answering
as
to
the
profession
of
their
faith
.
Their
solemn
abrenunciation
made
twice
;
and
the
form
of
it
.
Sureties
in
Baptism
.
Persons
baptized
exorcised
;
what
meant
by
it
.
Vnction
upon
what
account
used
;
several
reasons
of
it
assigned
by
the
Fathers
.
The
sign
of
the
Cross
made
in
Baptism
,
evident
out
of
the
ancient
Fathers
.
Of
immersion
,
or
putting
the
person
under
water
:
what
it
shadowed
out
.
Generally
in
use
in
those
Countries
,
not
absolutely
necessary
in
others
.
Trine
immersion
:
different
reasons
of
it
assigned
by
the
Fathers
.
It
obtained
not
in
Spain
,
and
why
.
A
second
Vnction
.
Persons
after
Baptism
clothed
in
white
garments
,
and
why
.
These
kept
in
the
Church
as
a
testimony
of
their
solemn
engagement
:
a
memorable
instance
out
of
Victor
Uticensis
.
A
brief
account
of
confirmation
:
the
neglect
of
it
bewailed
.
OUR
Lord
having
instituted
Baptism
and
the
Lords
Supper
as
the
two
great
Sacraments
of
the
Christian
Law
,
they
have
accordingly
been
ever
accounted
principal
parts
of
publick
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
enquired
into
;
the
persons
by
and
upon
whom
;
the
time
when
,
the
place
where
,
the
manner
how
this
Sacrament
was
administred
in
the
ancient
Church
.
For
the
persons
by
whom
this
Sacrament
was
administred
,
they
were
the
Ministers
of
the
Gospel
,
the
Stewards
of
the
mysteries
of
Christ
,
baptizing
and
preaching
the
Gospel
being
joined
together
by
our
Saviour
in
the
same
Commission
;
usually
't
was
done
by
the
Bishop
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
J.
Martyr
,
the
Antistes
in
Tertullian
,
the
President
or
chief
Minister
of
the
Congregation
,
the
summus
sacerdos
,
qui
est
Episcopus
,
as
he
calls
him
,
without
whose
leave
and
authority
neither
Presbyters
nor
Deacons
might
take
upon
them
to
baptize
,
African
Bishops
,
who
all
concluded
for
his
opinion
.
How
truly
Cyprian
maintained
this
,
I
am
not
concerned
to
enquire
;
only
I
take
notice
of
two
things
which
he
and
his
Followers
pleaded
by
way
of
abatement
to
the
rigour
of
their
opinion
.
(
lawfully
)
they
had
not
before
.
in
the
Church
of
God
,
and
accordingly
censured
in
the
Apostolical
Constitutions
,
From
the
persons
ministring
we
proceed
to
the
persons
upon
whom
it
was
conferred
,
and
they
were
of
two
sorts
,
Infants
and
adult
persons
:
how
far
the
baptizing
of
Infants
is
included
in
our
Saviours
institution
is
not
my
work
to
dispute
;
but
certainly
if
in
controverted
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
one
would
think
should
be
at
an
end
:
for
that
it
always
was
the
custom
to
receive
the
Children
of
Christian
Parents
into
the
Church
by
Baptism
,
we
have
sufficient
evidence
from
the
greatest
part
of
the
most
early
Writers
,
Irenaeus
,
Tertullian
,
Origen
,
Cyprian
,
&c.
whose
testimonies
I
do
not
produce
,
because
I
find
them
collected
by
others
,
Infant
Baptism
know
not
how
to
evade
it
;
the
testimonies
being
so
clear
,
much
more
towards
Infants
and
new-born
Children
;
had
lost
that
which
they
had
obtained
at
their
first
coming
into
the
world
(
which
whether
he
means
it
of
their
right
to
Baptism
,
or
their
having
been
actually
baptized
,
and
losing
the
fruit
and
benefit
of
their
Baptism
,
is
all
one
to
my
purpose
)
and
therefore
he
brings
them
in
thus
elegantly
pleading
against
their
Parents
at
the
great
day
.
'
T
was
no
fault
of
ours
,
we
did
not
of
our selves
forsake
the
Sacraments
of
our
Lord
,
and
run
over
to
join
with
prophane
impieties
;
the
unfaithfulness
of
others
has
undone
us
,
we
have
found
our
Parents
to
be
murderers
;
they
denied
us
God
for
our
Father
,
and
the
Church
for
our
Mother
;
for
while
we
alas
were
little
,
unable
to
take
any
care
of
our selves
,
and
ignorant
of
so
great
a
wickedness
,
we
were
ensnared
by
the
treachery
of
others
,
and
by
them
betrayed
into
a
partnership
of
their
impieties
.
This
was
the
case
of
Infants
,
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
,
The
Time
when
Baptism
was
wont
to
be
administred
:
at
first
all
times
were
alike
,
and
persons
were
baptized
as
opportunity
and
occasion
served
;
but
the
discipline
of
the
Church
being
a
little
setled
,
it
began
to
be
restrained
to
two
solemn
and
stated
times
of
the
year
,
viz.
Easter
and
Whitsontide
.
holy
Sabbath
,
and
the
mid-time
between
the
day
whereon
Christ
was
buried
,
and
that
whereon
he
rose
again
,
did
fitliest
correspond
with
the
mystery
of
Baptism
,
as
it
is
the
type
and
representation
both
of
our
Lords
burial
and
resurrection
.
At
Whitsontide
;
in
memory
of
the
Holy
Ghosts
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
strictly
mean
it
of
the
precise
days
of
Easter
and
Whitsontide
,
but
also
of
the
whole
intermediate
space
of
fifty
days
that
is
between
them
,
which
was
in
a
manner
accounted
Festival
,
and
Baptism
administred
during
the
whole
time
,
as
I
have
formerly
noted
.
lay
along
in
their
beds
.
This
was
accounted
a
less
solemn
and
perfect
kind
of
Baptism
,
partly
because
't
was
done
not
by
immersion
,
but
by
sprinkling
;
partly
because
persons
were
supposed
at
such
a
time
to
desire
it
,
chiefly
out
of
a
fear
of
death
,
and
many
times
when
not
throughly
Masters
of
their
understandings
.
For
which
reason
persons
so
baptized
(
if
they
recovered
)
are
by
the
Fathers
of
the
Neocaesarean
Council
rendred
ordinarily
incapable
of
being
admitted
to
the
degree
of
Presbyters
in
the
Church
.
if
they
who
have
been
once
enlightened
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Ancients
generally
understand
of
Baptism
)
fall
away
,
't
is
impossible
to
renew
them
again
unto
repentance
.
Clinic
Baptism
some
not
improbably
think
the
Apostle
has
reference
in
that
famous
place
,
baptized
for
the
dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
expound
with
reference
to
the
state
of
the
dead
,
and
that
't
is
meant
of
such
who
in
danger
of
death
would
be
baptized
,
over
the
Graves
or
Sepulchres
of
the
dead
,
it
being
an
ancient
and
general
custom
to
have
their
religious
meetings
,
and
to
perform
their
publick
exercises
at
the
Tombs
of
Martyrs
;
vicarious
Baptism
;
For
the
Place
where
this
solemn
action
was
performed
it
was
at
first
unlimited
,
any
place
where
there
was
water
,
as
Justin
Martyr
tells
us
,
in
Ponds
,
or
Lakes
,
at
Springs
,
Bethabara
beyond
Jordan
where
John
baptized
,
there
was
a
place
whither
very
many
even
in
his
time
used
to
resort
,
earnestly
desiring
to
obtain
their
Baptism
in
that
place
.
This
doubtless
proceeded
from
a
very
devout
and
pious
mind
,
though
otherwise
one
place
can
contribute
nothing
more
than
another
,
nothing
being
truer
than
what
Tertullian
has
observed
in
this
case
,
that
it
's
no
matter
whether
we
be
haptized
amongst
those
whom
John
baptized
in
Jordan
,
or
whom
Peter
baptized
in
Tyber
.
The
last
circumstance
I
propounded
concerns
the
manner
of
the
celebration
of
this
Sacrament
,
and
for
this
we
may
observe
,
that
in
the
Apostles
Age
Baptism
was
administred
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
,
keeping
as
near
as
I
can
to
the
order
which
they
observed
in
the
administration
,
which
usually
was
thus
.
Persons
having
past
through
the
state
of
the
Catech●mens
,
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
,
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
,
I
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
,
Dost
thou
believe
in
God
the
Father
almighty
,
&c.
in
Jesus
Christ
his
only
Son
,
who
,
&c.
dost
thou
believe
in
the
Holy
Ghost
;
the
holy
Catholick
Church
,
and
in
one
Baptism
of
repentance
for
the
remission
of
sins
,
and
life
everlasting
?
to
all
which
the
person
answered
,
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
stiles
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
sponsores
,
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
Symbolick
Rites
,
but
wholly
upon
the
Churches
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
stript
of
their
garments
(
intimating
thereby
their
putting
off
the
old
man
which
is
corrupt
with
his
deceitful
lusts
)
and
that
all
occasions
of
scandal
and
immodesty
might
be
prevented
in
so
sacred
an
action
,
the
men
and
women
(
as
I
observed
before
)
were
baptized
in
their
distinct
apartments
,
wild
Olive
,
and
were
ingraffed
into
Christ
,
the
true
Olive-tree
,
chosen
generation
,
royal
Priesthood
,
an
noly
nation
(
as
the
Apostle
stiles
Christians
)
Offices
of
which
anointing
was
an
ancient
Symbol
,
both
of
being
designed
to
them
,
and
invested
in
them
;
and
this
account
Tertullian
favours
,
i.
e.
Jewish
Discipline
,
where
the
Priests
were
wont
to
be
anointed
for
the
Priesthood
:
for
some
such
purpose
they
thought
it
fit
that
a
Christian
(
who
carries
unction
in
his
very
name
)
should
be
anointed
as
a
spiritual
King
and
Priest
,
and
that
no
time
was
more
proper
for
it
,
than
at
his
Baptism
,
when
the
name
of
Christian
was
conferred
upon
him
.
that
upon
every
motion
,
at
their
going
out
and
coming
in
,
at
their
going
to
bath
,
or
to
bed
,
or
to
meals
,
or
whatever
their
employment
or
occasions
called
them
to
,
they
were
wont
frontem
signaculo
terere
,
to
make
the
sign
of
the
Cross
upon
their
forehead
;
and
this
they
did
(
as
he
there
tells
us
)
not
that
it
was
imposed
upon
them
by
any
Law
of
Christ
,
but
brought
in
by
a
pious
custom
,
as
that
which
did
very
much
tend
to
strengthen
and
increase
their
faith
.
By
this
they
shewed
,
that
they
were
not
ashamed
of
the
Cross
of
Christ
,
nor
unwilling
to
ingage
in
the
service
of
a
crucified
Master
,
which
yet
was
so
great
a
scandal
to
the
Heathen-World
,
and
therefore
so
often
triumphed
in
this
Symbol
and
Representation
of
it
.
that
I
am
(
says
he
)
a
Christian
,
that
I
was
born
of
Christian
Parents
,
and
do
carry
in
my
forehead
the
Banner
of
the
Cross
.
And
indeed
so
great
a
respect
did
they
bear
to
this
Representation
of
our
Saviours
death
,
that
(
though
they
did
not
worship
the
Cross
,
yet
)
they
took
care
that
it
should
not
be
put
to
any
mean
and
trivial
uses
,
be
painted
or
made
upon
the
ground
,
or
engraven
upon
Marble
Pavements
,
or
any
thing
where
it
might
be
trampled
upon
,
as
is
expresly
provided
by
a
Law
of
Theodosius
and
Valentinian
.
The
action
having
proceeded
thus
far
,
the
party
to
be
baptized
was
wholly
immerged
or
put
under
water
,
which
was
the
almost
constant
and
universal
custom
of
those
times
,
whereby
they
did
more
notably
and
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
Christs
death
,
burial
,
and
resurrection
,
and
in
conformity
thereunto
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
:
by
his
abode
under
it
,
which
was
a
kind
of
burial
in
the
water
,
his
entring
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
emersion
,
or
rising
up
out
of
the
water
,
was
signified
his
entring
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
significancy
of
these
things
,
immersion
was
the
common
practice
in
those
days
,
and
therefore
they
earnestly
urged
it
and
pleaded
for
it
,
yet
did
they
not
hold
sprinkling
to
be
unlawful
,
especially
in
cases
of
necessity
,
as
of
weakness
,
danger
of
death
,
or
where
conveniency
of
immerging
could
not
be
had
,
in
these
and
such
like
cases
Cyprian
does
not
only
allow
,
God
requires
mercy
rather
than
sacrifice
,
especially
considering
that
the
main
ends
of
Baptism
are
attained
this
way
,
and
the
mystical
effects
of
it
as
truly
,
though
not
so
plainly
and
significantly
represented
,
by
sprinkling
,
as
by
putting
the
body
under
water
.
This
immersion
was
performed
thrice
,
the
person
baptized
being
three
several
times
put
under
water
,
blessed
Trinity
,
Holy
Ghost
,
to
plunge
the
party
under
water
,
three
days
continuance
in
the
Grave
;
S.
Augustine
joins
both
these
together
as
the
double
mystery
of
this
ancient
rite
,
as
he
is
cited
by
Gratian
to
this
purpose
.
trine
immersion
,
to
be
deposed
from
his
Ministry
.
But
though
this
custom
was
in
a
manner
universal
,
yet
in
some
places
(
in
after
times
especially
)
it
was
otherwise
,
particularly
in
Spain
,
where
they
used
it
but
once
,
lest
they
should
gratifie
the
Arrians
,
who
made
use
of
the
trine
immersion
to
denote
the
persons
in
the
Trinity
to
be
three
distinct
substances
,
and
gloried
that
the
Catholicks
did
,
and
held
the
same
with
them
.
Upon
this
account
they
were
content
to
immerge
but
once
;
and
when
differences
and
controversies
did
still
remain
about
it
,
the
fourth
Council
of
Toledo
out
of
a
Letter
of
Gregory
the
great
thus
determined
the
case
,
his
resurrection
:
the
single
immersion
would
express
the
unity
of
the
Godhead
;
while
the
Trinity
of
persons
would
be
sufficiently
denoted
by
the
persons
being
baptized
in
the
name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
.
The
person
baptized
being
come
out
of
the
water
was
anointed
a
second
time
,
as
S.
Cyril
tells
us
;
and
indeed
whatever
becomes
of
the
unction
that
was
before
,
white
Garment
put
upon
him
,
to
denote
his
having
put
off
the
lusts
of
the
flesh
,
that
as
many
as
are
baptized
into
Christ
,
have
put
on
Christ
,
i.
e.
have
engaged
in
that
strict
and
holy
course
of
life
,
which
he
both
by
his
doctrine
and
example
has
left
to
the
world
:
accordingly
persons
baptized
are
both
by
the
Apostle
,
and
by
the
Greek
Fathers
frequently
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
enlightned
,
because
they
now
professed
that
they
were
become
the
children
of
the
light
and
of
the
day
,
and
would
not
return
to
works
of
darkness
any
more
;
and
this
as
they
expected
mercy
from
Christ
at
the
great
day
;
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
mayst
have
eternal
life
.
Amen
.
From
the
wearing
of
these
white
Vestments
(
as
we
have
observed
before
)
Pentecost
(
which
was
one
of
the
two
annual
times
for
Baptism
)
came
to
be
called
Whitesunday
,
as
also
the
Sunday
after
Easter
(
which
was
the
other
time
)
Dominica
in
Albis
,
because
then
they
laid
this
white
Robe
aside
;
for
it
was
the
custom
for
persons
baptized
to
wear
this
Garment
for
a
whole
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
;
whereof
we
have
a
memorable
instance
under
the
Arrian
persecution
in
Africk
.
These
,
Elpidophorus
,
thou
minister
of
error
,
these
are
the
Garments
that
shall
accuse
thee
,
when
thou
shalt
appear
before
the
majesty
of
the
great
Judge
;
these
I
will
diligently
keep
as
a
testimony
of
that
ruine
,
that
shall
depress
thee
down
into
the
lake
the
burns
with
fire
and
brimstone
;
these
are
they
that
were
girt
upon
thee
,
when
thou
camest
pure
out
of
the
holy
Font
;
and
these
are
they
that
shall
bitterly
pursue
thee
when
thou
shalt
be
cast
into
the
place
of
flames
;
because
thou
hast
clothed
thy self
with
cursing
,
as
with
a
Garment
,
and
hast
cast
off
the
sacred
obligation
of
thy
Baptism
,
and
the
true
faith
which
thou
didst
then
profess
and
take
upon
thee
.
Thesese
were
the
main
and
most
considerable
circumstances
wherewith
Baptism
was
administred
in
the
primitive
Church
;
some
whereof
were
by
degrees
antiquated
and
disused
,
other
rites
there
were
that
belonged
only
to
particular
Churches
,
and
which
,
as
they
were
suddenly
taken
up
,
so
were
as
quickly
laid
aside
;
others
were
added
in
after-times
,
till
they
encreased
so
fast
,
that
the
usage
and
the
number
of
them
became
absurd
and
burdensom
,
as
may
appear
by
the
office
for
Baptism
in
the
Romish
Ritual
at
this
day
.
As
a
conclusion
to
this
Chapter
,
I
had
once
thought
to
have
treated
concerning
Confirmation
,
grow
in
grace
and
the
knowledge
of
Christ
,
and
be
enabled
to
perform
those
vows
and
purposes
,
and
that
profession
of
Faith
which
they
had
before
embraced
in
Baptism
,
and
then
again
owned
before
the
whole
Congregation
.
Till
this
was
done
,
they
were
not
accounted
compleat
Christians
,
nor
admitted
to
the
holy
Communion
,
nor
could
challenge
any
actual
right
to
those
great
priviledges
of
Christianity
,
whence
it
is
that
the
Ancients
so
often
speak
of
Confirmation
as
that
which
did
perfect
and
consummate
Christians
,
as
being
a
means
to
confer
greater
measures
of
that
grace
that
was
but
begun
in
Baptism
;
upon
all
which
accounts
,
and
almost
exactly
according
to
the
primitive
usage
,
it
is
still
retained
and
practised
in
our
own
Church
at
this
day
:
and
happy
were
it
for
us
,
were
it
kept
up
in
its
due
power
and
vigour
;
sure
I
am
,
't
is
too
plain
that
many
of
our
unhappy
breaches
and
controversies
in
Religion
do
(
if
not
wholly
,
in
a
great
measure
)
owe
their
birth
and
rise
to
the
neglect
and
contempt
of
this
excellent
usage
of
the
Church
.
CHAP.
XI
.
Of
the
Lords
Supper
,
and
the
administration
of
it
in
the
ancient
Church
.
The
persons
dispensing
this
Ordinance
,
who
.
The
persons
Communicating
,
the
Baptized
or
the
Faithful
:
Suspension
from
this
Ordinance
according
to
the
nature
of
the
offence
.
The
Eucharist
sent
home
to
them
that
could
not
be
present
.
The
case
of
Serapion
.
A
custom
in
some
places
to
give
the
Sacrament
to
persons
when
dead
,
if
they
dyed
before
they
could
receive
it
,
and
why
.
The
Eucharist
kept
by
persons
at
home
.
Sent
abroad
.
This
laid
aside
,
and
in
its
stead
Eulogiae
or
pieces
of
consecrated
Bread
sent
from
one
Church
to
another
,
as
tokens
of
communion
.
The
time
of
its
administration
:
sometimes
in
the
morning
,
sometimes
at
night
:
varied
according
to
the
peace
they
enjoyed
.
How
oft
they
received
the
Eucharist
.
At
first
every
day
.
This
continued
in
Cyprian's
time
.
Four
times
a
week
.
Afterwards
less
frequented
.
The
usual
place
of
receiving
,
the
Church
:
ordinarily
,
not
lawful
to
consecrate
it
elsewhere
.
Oblations
made
by
persons
before
their
communicating
.
Their
Agapae
or
Love-Feasts
what
.
Whether
before
or
after
the
Sacrament
.
How
long
continued
in
the
Church
.
The
manner
of
celebrating
this
Sacrament
,
collected
out
of
the
most
ancient
Authors
.
The
holy
Kiss
.
The
general
prayer
for
the
Church
,
and
the
whole
world
.
The
consecration
of
the
Sacrament
:
the
form
of
it
out
of
S.
Ambrose
.
The
Bread
common
Bread
.
The
sacramental
Wine
mixed
with
Water
.
This
no
necessary
part
of
the
institution
.
Why
probably
used
in
those
Countries
.
The
posture
of
receiving
not
always
the
same
.
Singing
Psalms
during
the
time
of
celebration
.
Followed
with
prayer
and
thanksgiving
.
The
whole
action
concluded
with
the
Kiss
of
peace
.
THE
holy
Eucharist
or
Supper
of
our
Lord
being
a
rite
so
solemnly
instituted
,
and
of
such
great
importance
in
the
Christian
Religion
had
place
accordingly
amongst
the
Ancients
in
their
publick
offices
and
devotions
.
In
speaking
to
which
I
shall
much
what
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
administring
were
the
ordinary
Pastors
and
Governours
of
the
Church
,
those
who
were
set
apart
for
the
ministration
of
holy
offices
;
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
.
Justin
Martyr
expresly
affirms
,
and
as
the
custom
generally
was
afterwards
.
For
the
persons
communicating
at
this
Sacrament
,
at
first
the
whole
Church
,
or
body
of
Christians
,
within
such
a
space
,
that
had
embraced
the
doctrine
of
the
Gospel
,
and
been
baptized
into
the
faith
of
Christ
,
used
constantly
to
meet
together
at
the
Lords
Table
.
As
Christians
multiplied
,
and
a
more
exact
discipline
became
necessary
,
none
were
admitted
to
this
ordinance
till
they
had
arrived
at
the
degree
of
the
Faithful
,
for
who
ever
were
in
the
state
of
the
Catechumens
,
i.
e.
under
instruction
in
order
to
their
Baptism
,
or
by
reason
of
any
hainous
crime
under
the
censures
and
suspension
of
the
Church
,
and
not
yet
passed
through
the
several
stages
of
the
Penitents
,
might
not
communicate
,
and
were
therefore
commanded
to
depart
the
Church
,
when
the
rest
went
to
the
celebration
of
the
Sacrament
:
for
looking
upon
the
Lords
Supper
as
the
highest
and
most
solemn
act
of
Religion
,
they
thought
they
could
never
take
care
enough
in
the
dispensing
of
it
;
accordingly
who
ever
was
found
guilty
of
any
scandalous
fault
,
was
according
to
the
nature
of
the
offence
debarred
the
Communion
a
shorter
or
a
longer
time
,
and
sometimes
all
their
life
,
not
to
be
reconciled
and
taken
into
the
communion
of
the
Church
,
till
they
had
continued
their
repentance
to
their
death-bed
.
As
for
those
persons
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
dipt
in
the
sacramental
Cup
,
which
were
usually
carried
by
the
Deacon
or
some
inferior
Officer
of
the
Church
,
or
in
cases
of
necessity
by
any
other
person
;
as
in
the
case
of
Serapion
,
of
whom
Dionysius
of
Alexandria
relates
,
new-baptized
Infants
,
the
case
being
so
commonly
known
and
obvious
.
In
those
early
times
nothing
was
more
common
than
for
Christians
either
to
carry
,
or
to
have
sent
to
them
some
parts
of
the
Eucharist
,
which
they
kept
in
some
decent
place
in
their
houses
against
all
emergent
occasions
,
especially
to
fortifie
and
strengthen
their
faith
in
times
of
persecution
,
and
to
encrease
kindness
and
amity
with
one
another
;
For
the
Time
,
the
next
circumstance
,
when
they
met
together
for
this
solemn
Action
,
it
was
in
general
at
their
publick
Assemblies
,
on
the
Lords
day
always
or
the
first
day
of
the
week
,
as
we
find
it
in
the
History
of
the
Apostles
Acts
,
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
,
before
day
,
when
they
held
their
religious
Assemblies
,
of
which
Pliny
also
takes
notice
in
his
Letter
to
the
Emperour
:
every
day
;
or
as
oft
as
they
came
together
for
publick
Worship
,
insomuch
that
the
Canons
Apostolical
and
the
Synod
of
Antioch
threaten
every
one
of
the
Faithful
with
Excommunication
,
crucified
Saviour
,
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
't
was
so
in
his
time
,
We
receive
the
Eucharist
every
day
(
says
he
)
as
the
food
that
nourishes
us
to
Salvation
.
four
times
a
week
,
on
the
Lords-day
,
Wednesday
,
Friday
,
and
Saturday
,
(
Manna
it self
was
slighted
,
after
once
it
was
rained
down
every
day
)
this
Sacrament
was
more
rarely
frequented
,
and
from
once
a
day
it
came
to
once
or
twice
a
week
,
and
then
fell
to
once
a
month
,
and
after
for
the
most
part
to
thrice
a
year
at
the
three
great
Solemnities
,
of
Christmas
,
Easter
,
and
Whitsontide
;
to
so
great
a
coldness
and
indifferency
did
the
piety
and
devotion
of
Christians
grow
,
after
once
the
true
primitive
temper
and
spirit
of
the
Gospel
had
left
the
World
.
Concerning
the
third
circumstance
,
the
Place
where
this
holy
Supper
was
kept
,
much
need
not
be
said
,
it
being
a
main
part
of
their
publick
Worship
always
performed
in
the
place
of
their
religious
Assemblies
.
'T
was
instituted
by
our
Saviour
in
a
private
house
,
because
of
its
Analogie
to
the
Jewish
Passover
,
and
because
the
necessity
of
that
time
would
not
otherwise
admit
;
by
the
Apostles
and
Christians
with
them
't
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
,
and
which
(
as
I
have
formerly
proved
)
was
the
constant
separate
place
of
religious
Worship
for
all
the
Christians
that
dwelt
thereabouts
.
Under
the
severities
of
great
persecutions
they
were
forced
to
fly
to
the
mountains
,
or
to
their
Cryptae
or
Vaults
under
ground
,
and
to
celebrate
this
Sacrament
at
the
Tombs
of
Martyrs
,
and
over
the
Ashes
of
the
dead
.
Churches
growing
up
into
some
beauty
and
regularity
,
several
parts
of
the
divine
offices
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
into
one
of
stone
,
and
both
of
them
not
uncommonly
,
though
metaphorically
,
by
the
Fathers
styled
Altars
,
and
the
Eucharist
it self
,
in
later
times
especially
,
the
Sacrament
of
the
Altar
.
This
place
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
was
fenced
in
with
Rails
,
within
which
the
Clergie
received
the
Sacrament
,
as
the
Laity
did
without
.
Here
it
was
that
they
all
used
to
meet
at
this
heavenly
Banquet
,
for
out
of
this
place
they
allowed
not
the
celebration
of
the
Sacrament
(
a
thing
expresly
forbidden
by
the
Laodicean
Council
)
unless
in
cases
of
great
necessity
;
private
Meetings
,
perswading
some
that
were
averse
to
the
publick
Assemblies
of
the
Church
,
We
come
last
of
all
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
administred
,
the
custom
was
to
present
their
offerings
,
every
one
according
to
his
ability
bringing
some
gift
as
the
first-fruits
of
his
increase
,
to
appear
before
the
Lord
empty
,
and
therefore
S.
Cyprian
severely
chides
a
rich
Widow
of
his
time
,
poor
mans
Box
,
and
did
partake
of
their
offerings
,
without
bringing
any
offering
of
her
own
.
These
Obleations
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
the
Wine
for
the
Sacramental
Elements
,
the
bread
being
no
other
than
common
bread
,
such
as
served
for
their
ordinary
uses
,
there
being
then
no
notice
taken
of
what
has
for
so
many
hundred
years
,
and
still
is
to
this
day
fiercely
disputed
between
the
Greek
and
the
Latine
Church
,
whether
it
ought
to
be
leavened
or
unleavened
bread
.
Out
of
these
oblations
also
't
is
probable
they
took
(
at
least
sent
provisions
extraordinary
)
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
Agapae
or
Love-feasts
(
mentioned
by
S.
Jude
,
and
plainly
enough
intimated
by
S.
Paul
)
because
hereat
they
testified
and
confirmed
their
mutual
love
and
kindness
,
a
thing
never
more
proper
than
at
the
celebration
of
the
Lords
Supper
;
which
is
not
only
a
Seal
of
our
peace
with
God
,
but
a
sign
and
a
pledge
of
our
Communion
and
fellowship
with
one
another
.
Whether
this
Banquet
was
before
or
after
the
celebration
of
the
Eucharist
,
is
not
easie
to
determine
;
't
is
probable
,
that
in
the
Apostles
time
,
and
the
Age
after
them
,
it
was
before
it
,
in
imitation
of
our
Saviours
institution
,
who
celebrated
the
Sacrament
after
supper
,
and
S.
Paul
taxing
the
abuses
of
the
Church
of
Corinth
reproves
them
,
That
when
they
came
together
for
the
Lords
Supper
,
they
did
not
one
tarry
for
another
,
but
every
one
took
his
own
supper
,
i.
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
(
the
poor
especially
that
came
late
)
having
nothing
left
,
one
being
hungry
and
another
drunken
;
all
this
,
't
is
plain
,
was
done
before
the
celebration
of
the
Eucharist
,
which
was
never
administred
till
the
wole
Church
met
together
.
That
therefore
which
the
Apostle
reproves
and
corrects
,
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
and
unanimously
pass
to
the
celebration
of
the
Lords
Supper
.
In
after
Ages
this
Feast
was
not
till
the
Communion
was
over
,
when
the
Congregation
feasted
together
,
and
so
departed
,
These
things
being
premised
,
the
sacramental
elements
prepared
,
and
all
things
ready
,
they
proceeded
to
the
action
it self
,
Psalmist
,
I
will
wash
my
hands
in
innocency
,
and
so
will
I
compass
thine
Altar
,
O
Lord
;
then
the
Deacon
cryed
out
aloud
,
mutually
embrace
and
kiss
one
another
;
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
and
offences
were
blotted
out
,
according
to
our
Lords
command
,
When
thou
bringest
thy
gift
to
the
Altar
,
and
remembrest
that
thy
Brother
hath
ought
against
thee
,
leave
thy
gift
before
the
Altar
,
and
go
thy
way
,
first
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
gift
;
this
being
done
,
they
fell
to
prayer
,
the
whole
Congregation
praying
together
with
the
Minister
(
which
therefore
Justin
Martyr
calls
the
Common
Prayer
,
universal
peace
and
welfare
of
the
Church
,
tranquillity
and
quietness
of
the
world
,
fruitful
seasons
,
Emperours
,
and
all
in
authority
,
for
Souldiers
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
,
the
Lord
be
with
you
,
to
whom
the
People
answered
,
and
with
thy
spirit
;
the
Minister
cryed
,
lift
up
your
hearts
(
nothing
being
more
sutable
says
S.
Cyrill
at
this
time
,
we
lift
them
up
unto
the
Lord
;
the
Minister
proceeded
,
let
us
give
thanks
unto
the
Lord
(
for
what
more
fit
than
thankfulness
to
God
,
and
a
high
resentment
of
such
favours
and
blessings
)
to
this
the
people
returned
,
it
is
meet
and
just
so
to
do
:
Whereupon
the
Minister
proceeded
to
the
prayer
of
Consecration
(
the
form
whereof
we
have
in
the
Apostolical
Constitutions
)
wherein
he
express'd
huge
thankfulness
to
God
for
the
death
,
Lords
Prayer
,
and
the
hearty
and
universal
acclamation
of
Amen
,
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
,
which
Cyrill
tells
us
was
done
by
way
of
a
divine
Hymn
,
singing
,
come
taste
and
see
that
the
Lord
is
good
.
After
this
the
Bishop
or
Presbyter
took
the
sacramental
elements
,
sanctified
then
by
a
solemn
benediction
:
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
,
O
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
,
looked
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
.
one
kind
only
,
as
is
used
in
the
Church
of
Rome
,
was
then
unknown
to
the
world
,
nay
and
for
above
a
thousand
years
after
Christ
.
In
some
cases
't
is
true
they
dipt
the
Bread
in
the
Wine
,
as
in
the
case
of
baptized
infants
,
to
whom
they
administred
the
Eucharist
in
those
primitive
times
,
and
to
very
weak
dying
persons
,
who
would
not
otherwise
have
swallowed
the
bread
;
and
that
by
this
means
they
might
keep
the
Sacrament
at
home
against
all
emergent
occasions
;
and
this
probably
might
in
time
make
the
way
easier
for
introducing
the
Sacrament
under
the
kind
of
Bread
only
.
Their
sacramental
Wine
was
generally
diluted
and
mixed
with
water
,
as
is
evident
from
Justin
Martyr
,
Irenaeus
,
Cyprian
,
and
others
;
lying
along
on
their
sides
upon
Beds
round
about
the
Table
;
how
long
this
way
of
receiving
lasted
,
I
find
not
;
in
the
time
of
Dionysius
Alexandrinus
the
custom
was
to
stand
at
the
Lords
Table
,
During
the
time
of
administration
,
which
in
populous
Congregations
was
no
little
time
,
they
sung
Hymns
and
Psalms
(
the
compiler
of
the
Apostolical
Constitutions
particularly
mentions
the
33.
Psalm
)
which
being
done
,
Kiss
of
Peace
,
as
a
testimony
of
their
hearty
love
and
kindness
(
whence
Tertullian
calls
this
Kiss
signaculum
Orationis
,
place
?
)
yet
I
doubt
not
but
who
ever
examines
the
usages
of
those
times
,
will
find
that
't
is
done
as
near
as
the
nature
of
the
thing
would
bear
.
The
end
of
the
first
Part.
Primitive
Christianity
;
CHAP.
I.
Of
their
Humility
.
This
second
branch
of
Religion
comprehended
under
the
notion
of
Sobriety
,
and
discovered
in
some
great
instances
of
it
.
The
proper
tendency
of
the
Christian
Religion
to
beget
humility
.
This
divine
temper
eminently
visible
in
the
first
Christians
:
made
good
out
of
their
writings
.
The
great
humility
and
self-denial
of
Cyprian
.
What
Nazianzen
reports
to
this
purpose
of
his
own
Father
.
Their
modest
declining
that
just
commendation
that
was
due
to
them
.
Many
who
suffered
,
refus'd
the
honourable
title
of
Martyrs
.
Nazianzen's
vindication
of
them
against
the
suggestions
of
Julian
the
Apostate
.
The
singular
meekness
and
condescension
of
Nebridius
amidst
all
his
honours
and
relations
at
Court
.
Their
stooping
to
the
vilest
Offices
,
and
for
the
meanest
persons
:
dressing
and
ministring
to
the
sick
,
washing
the
Saints
feet
,
kissing
the
Martyrs
chains
.
The
remarkable
humility
of
Placilla
the
Empress
,
and
the
Lady
Paula
.
An
excellent
discourse
of
Gregory
Nyssen's
against
Pride
.
NExt
to
Piety
towards
God
,
succeeds
that
part
of
Religion
that
immediately
respects
our selves
,
expressed
by
the
Apostle
under
the
general
name
of
Sobriety
,
or
the
keeping
our selves
within
those
bounds
and
measures
which
God
has
set
us
,
Vertues
,
for
which
the
Primitive
Christians
were
no
less
renowned
than
for
the
other
:
Amongst
them
I
shall
take
notice
of
their
Humility
,
their
contempt
of
the
World
,
their
temperance
and
sobriety
,
their
courage
and
constancy
,
and
their
exemplary
patience
under
sufferings
.
To
begin
with
the
first
.
Humility
is
a
vertue
that
seems
more
proper
to
the
Gospel
;
for
though
Philosophers
now
and
then
spake
a
few
good
words
concerning
it
;
yet
it
found
no
real
entertainment
in
their
lives
,
being
generally
animalia
gloriae
,
creatures
pufft
up
with
wind
and
emptiness
,
and
that
sacrific'd
only
to
their
own
praise
and
honour
:
whereas
the
doctrines
of
the
Gospel
immediately
tend
to
level
all
proud
and
swelling
apprehensions
,
to
plant
the
world
with
mildness
and
modesty
,
and
to
cloath
men
with
humility
,
and
the
ornament
of
a
meek
and
a
quiet
spirit
:
By
these
we
are
taught
to
dwell
at
home
,
and
to
converse
more
familiarly
with
our selves
,
to
be
acquainted
with
our
own
deficiencies
and
imperfections
,
and
rather
to
admire
others
than
to
advance
our selves
:
for
the
proper
notion
of
Humility
lies
in
a
low
and
mean
estimation
of
our selves
,
and
an
answerable
carriage
towards
others
,
not
thinking
of
our selves
more
highly
than
we
ought
to
think
,
nor
being
unwilling
that
other
men
should
value
us
at
the
same
rate
.
Now
that
this
was
the
excellent
spirit
of
Primitive
Christianity
will
appear
,
if
we
consider
how
earnestly
they
protested
against
all
ambitious
and
vain-glorious
designs
,
how
chearfully
they
condescended
to
the
meanest
Offices
and
Imployments
,
how
studiously
they
declin'd
all
advantages
of
applause
and
credit
,
how
ready
they
were
rather
to
give
praise
to
others
than
to
take
it
to
themselves
,
in
honour
preferring
one
another
.
let
him
that
glories
,
glory
in
the
Lord
;
and
to
follow
the
example
of
our
Lord
the
Scepter
of
the
Majesty
of
God
;
who
came
not
in
the
vain-boasting
of
arrogancy
and
pride
,
although
able
to
do
whatsoever
he
pleased
,
but
in
great
meekness
and
humility
of
mind
,
appearing
in
the
world
without
any
form
or
comeliness
,
or
any
beauty
that
he
should
be
desired
,
suffering
himself
to
be
despised
and
rejected
of
men
,
who
esteemed
him
not
,
and
hid
as
it
were
their
faces
from
him
;
who
counted
himself
a
worm
and
no
man
,
and
was
accordingly
made
a
reproach
of
men
,
and
the
derision
of
the
people
;
all
they
that
saw
him
,
laughing
him
to
scorn
,
shooting
out
the
lip
and
shaking
the
head
at
him
.
Now
if
our
Lord
himself
was
so
humble-minded
,
what
should
we
be
,
who
are
come
under
the
yoke
of
his
grace
?
This
and
much
more
to
the
same
purpose
,
has
that
Venerable
and
Apostolical
man
in
that
admirable
Epistle
,
wherein
he
does
lively
describe
and
recommend
the
meek
and
excellent
spirit
of
the
Gospel
.
Justin
the
Martyr
treads
in
the
very
same
steps
;
exalted
above
measure
in
their
own
thoughts
,
washing
his
Apostles
feet
:
and
follow
the
counsel
and
pattern
of
St.
Paul
,
who
in
his
greatest
sufferings
continued
meek
and
humble
,
and
did
not
arrogate
any
thing
to
himself
,
no
not
after
he
had
been
honoured
with
a
translation
into
Paradise
and
the
third
Heavens
.
And
great
reason
he
had
to
press
this
with
all
possible
vehemency
at
that
time
,
lest
Christians
by
their
turbulent
and
unquiet
carriage
should
provoke
the
Heathen
Magistrate
to
greater
severity
against
them
:
and
indeed
who
could
better
do
it
than
he
,
who
was
himself
so
eminent
for
humility
?
For
though
some
Schismatical
persons
(
whose
wildness
and
insolence
he
sought
to
restrain
)
endeavoured
to
insinuate
that
he
was
not
so
humble
as
became
a
man
of
his
Rank
and
Order
,
and
as
were
our
Lord
and
his
Apostles
;
yet
observe
how
he
vindicates
himself
in
a
Letter
to
Pupianus
the
Head
of
the
Party
;
(
says
he
)
't
is
sufficiently
known
not
only
to
the
Brethren
,
but
the
Gentiles
themselves
do
see
and
respect
it
,
and
thou
thy self
didst
know
and
honour
it
,
whilst
thou
wast
yet
in
the
Church
,
and
didst
Communicate
with
me
:
but
which
of
us
I
pray
is
farthest
from
humility
?
I
,
who
daily
serve
the
Brethren
,
and
receive
those
who
come
unto
the
Church
with
all
joy
and
kindness
;
or
Thou
,
who
makest
thy self
a
Bishop
over
thy
Bishop
;
and
pretendest
to
be
a
Judge
appointed
by
God
over
him
who
is
thy
Judge
?
And
indeed
how
far
the
good
man
was
from
any
designs
of
greatness
and
domination
appear'd
in
this
,
Nazianzen
reports
of
his
Father
(
a
Bishop
too
)
that
amongst
other
Vertues
he
was
peculiarly
remarkable
for
Humility
;
hanging
down
of
his
head
,
or
the
softness
of
his
tone
,
or
the
demureness
of
his
look
,
or
the
gravity
of
his
beard
,
or
the
shaving
of
his
head
[
the
cropping
of
his
hair
]
or
the
manner
of
his
gate
;
but
in
the
frame
and
temper
of
his
soul
,
being
as
humble
in
his
mind
,
as
he
was
sublime
and
excellent
in
his
life
;
and
when
no
man
could
arrive
at
the
perfection
of
his
Vertues
,
yet
every
one
was
admitted
to
a
freedom
of
converse
with
him
.
Both
in
his
garb
and
diet
he
equally
avoided
pomp
and
sor●●dness
;
and
though
a
great
restrainer
〈…〉
●ppetite
,
would
yet
seem
not
to
do
it
,
●est
he
should
be
thought
plainly
to
design
glory
to
himself
by
being
needlesly
singular
above
other
men
.
How
industriously
do
we
find
them
many
times
disowning
that
deserved
praise
and
commendation
that
was
due
to
them
?
How
modestly
does
Justin
Martyr
decline
his
adversaries
commendation
of
the
acuteness
and
elegancy
of
his
reasonings
?
Grace
of
God
,
that
enabled
him
to
understand
and
expound
the
Scriptures
,
of
which
Grace
he
there
perswades
all
men
freely
and
fully
to
become
partakers
with
him
.
Of
the
Confessors
in
the
time
of
the
persecution
under
M.
Aurelius
,
Eusebius
out
of
the
relation
which
the
Churches
of
Vienna
and
Lyons
in
France
sent
to
the
Churches
in
Asia
,
(
says
he
)
arrive
to
that
horoick
pitch
,
as
to
desire
an
intimate
Vnion
unto
God
,
meerly
for
himself
,
and
not
for
the
honours
and
rewards
that
are
laid
up
for
us
in
the
other
world
.
Memorable
the
humility
of
the
great
Constantine
,
I
cannot
but
take
notice
of
what
St.
Hierome
reports
of
Nebridius
,
Roman
Gentleman
,
Cousin-german
to
the
Empress
,
by
whom
he
was
brought
up
in
the
Palace
,
Play-fellow
and
Companion
to
the
young
Emperours
(
to
whom
he
was
very
dear
)
train'd
up
with
them
in
the
same
Studies
,
and
Arts
of
Education
;
that
notwithstanding
all
this
,
and
that
he
was
then
in
the
prime
and
vigour
of
his
Youth
,
yet
he
was
neither
debauched
by
intemperance
amidst
the
delicacies
and
pleasures
of
the
Court
,
nor
swell'd
with
pride
,
reflecting
upon
others
with
a
surly
look
;
but
rendred
himself
amiable
unto
all
:
the
Princes
he
lov'd
as
brethren
,
and
rever'd
as
Lords
:
their
attendants
and
Ministers
,
and
all
the
Orders
of
the
Palace
he
had
so
endear'd
by
kindness
and
condescension
,
that
they
who
were
so
much
below
him
,
did
in
a
manner
think
themselves
equal
to
him
.
I
shall
give
but
one
instance
more
of
the
Humility
of
those
times
,
and
that
is
their
ready
condescending
to
any
Office
or
Imployment
,
though
never
so
mean
,
about
the
poorest
Christian●
they
thought
it
not
below
them
to
cook
and
provide
victuals
for
them
,
to
visit
the
imprison'd
,
to
kiss
their
chains
,
to
dress
their
wounds
,
to
wash
their
feet
.
And
in
this
our
Lord
himself
went
before
them
,
when
a
little
before
his
death
he
rose
from
table
,
girt
himself
,
wash'd
and
wip'd
his
Disciples
feet
,
and
then
told
them
what
influence
this
ought
to
have
upon
them
,
That
if
their
Lord
and
Master
had
wash'd
their
feet
,
they
ought
also
to
wash
one
anothers
feet
,
for
that
he
had
given
them
an
example
,
that
they
should
do
as
he
had
done
to
them
;
and
good
reason
,
the
servant
not
being
greater
than
his
Lord
,
neither
he
that
is
sent
,
greater
than
he
that
sent
him
.
Accordingly
we
find
this
particular
Act
of
Christian
condescension
frequently
us'd
in
the
Primitive
Church
.
one
that
has
us'd
to
lodge
strangers
,
and
to
wash
the
Saints
feet
.
Tertullian
assures
us
't
was
usually
done
by
Christians
in
his
time
,
to
go
into
the
Prisons
to
kiss
and
embrace
the
Martyrs
chains
,
to
harbour
and
provide
for
indigent
brethren
,
and
to
bring
water
to
wash
the
Saints
feet
:
No
office
so
low
,
which
they
were
not
content
to
stoop
to
.
When
Placilla
the
Empress
was
check'd
by
some
of
the
Court
for
her
mighty
condescension
in
visiting
the
Hospitals
,
own
hands
,
preparing
and
giving
them
their
provisions
,
as
a
thing
too
much
below
her
State
and
Grandeur
:
She
answered
,
That
to
distribute
gold
became
the
Emperour
;
but
for
her
part
she
thought
her self
oblig'd
to
do
this
for
God
,
who
had
advanc'd
her
to
that
Honour
and
Dignity
:
Often
instilling
this
pious
Counsel
into
her
Husband
;
It
becomes
you
,
Sir
,
always
to
remember
,
what
you
once
were
,
and
what
you
now
are
:
by
which
means
you
will
shew
your self
not
to
be
ingrateful
to
your
great
Benefactor
,
and
will
govern
the
Empire
committed
to
you
Justly
and
Lawfully
,
and
to
the
honour
of
him
that
gave
it
.
St.
Hierom
reckoning
up
the
Vertues
of
Paula
,
I
cannot
better
conclude
this
Chapter
,
battels
,
huntings
,
or
pieces
of
ancient
history
;
or
brought
down
to
the
feet
,
artificially
set
off
with
black
,
and
curiously
made
fast
with
strings
and
buttons
.
These
are
the
things
thou
look'st
at
,
without
any
regard
to
thy self
.
But
let
me
a
little
as
in
a
glass
shew
thee
thy
own
face
,
who
and
what
thou
art
:
Hast
thou
not
seen
in
a
publick
Charnel-house
the
unvailed
mysteries
of
humane
nature
;
bones
rudely
thrown
upon
heaps
;
naked
skulls
with
hollow
eye-holes
,
yielding
a
dreadful
and
deformed
spectacle
?
Hast
thou
not
beheld
their
grinning
mouths
,
and
gastly
looks
,
and
the
rest
of
their
members
carelesly
dispersed
and
scattered
?
If
thou
hast
beheld
such
sights
as
these
,
in
them
thou
hast
seen
thy
self
.
Where
then
will
be
the
signes
of
thy
present
beauty
,
that
good
complexion
that
adorns
thy
cheeks
,
and
the
colour
of
thy
lips
,
that
frightful
Majesty
,
and
supercilious
loftiness
that
once
resided
in
thine
eyes
,
or
thy
nose
that
once
beautifully
grac'd
thy
cheeks
?
Where
are
thy
locks
that
were
wont
to
reach
thy
shoulders
,
the
curles
that
used
to
adorn
thy
temples
?
What
are
become
of
those
arms
that
used
to
draw
the
bow
,
those
leggs
that
used
to
bestride
thy
horses
?
Where
's
the
purple
,
the
silken
garments
,
the
long
robe
,
the
belt
,
the
spurs
,
the
horse
,
the
race
,
the
noise
and
pransings
;
and
all
the
rest
of
those
things
that
now
add
fuel
to
thy
pride
?
Tell
me
,
where
then
will
those
things
be
,
upon
the
account
whereof
thou
dost
now
so
much
boast
and
bear
up
thy self
?
Was
there
ever
any
dream
so
fond
and
inconstant
,
any
thing
more
phantastick
that
ever
appeared
to
a
man
asleep
?
What
shadow
was
ever
so
thin
,
so
incapable
of
being
grasp'd
within
the
hollow
of
the
hand
,
as
this
dream
of
youth
,
which
at
once
appears
,
and
immediately
vanishes
away
.
Thus
the
Holy
Man
treats
the
young
vapouring
gallant
,
and
levels
his
pride
with
the
sober
considerations
of
mortality
:
In
his
following
discourse
he
deals
with
persons
of
riper
years
,
and
such
as
are
in
places
of
authority
and
power
,
and
shews
how
absurd
and
uncomely
pride
is
in
them
:
which
it
might
not
be
impertinent
to
represent
,
but
fearing
to
be
tedious
,
I
forbear
.
CHAP.
II.
Of
their
Heavenly-mindedness
,
and
contempt
of
the
World
.
The
Soul
rightly
constituted
naturally
tends
upwards
,
especially
when
assisted
with
the
aids
of
Religion
.
The
first
Christians
much
above
the
World
.
Not
wrought
upon
by
temptations
of
advantage
.
They
accounted
it
the
greatest
honour
to
be
Christians
.
Contented
with
a
very
mean
portion
of
outward
things
.
The
story
of
some
of
our
Saviours
Kindred
brought
before
Domitian
.
The
Sect
of
the
Apostolici
and
Apotactici
,
the
Fathers
of
the
Mendicant
Orders
in
the
Church
of
Rome
.
The
little
care
which
Christians
then
had
of
rich
furniture
and
costly
provisions
.
Their
denying
to
go
to
publick
feasts
and
sports
made
for
the
pleasure
of
the
people
.
This
charged
upon
them
by
the
Heathens
.
The
case
of
the
woman
that
was
seiz'd
upon
by
an
evil
spirit
while
she
was
at
the
Theatre
.
Their
chearful
parting
with
any
worldly
comforts
,
Estate
,
Relations
,
&c.
A
strange
Heroick
speech
of
Melania
at
the
loss
of
her
Husband
and
two
Sons
,
mentioned
by
St.
Hierom.
Eager
for
Martyrdom
,
as
what
would
presently
send
them
to
Heaven
.
Their
frequent
supporting
themselves
under
suffering●s
with
discourses
of
the
Kingdom
above
.
Thence
accus'd
as
treasonable
affectors
of
the
Empire
.
Their
contempt
of
the
world
much
promoted
by
the
opinion
that
the
day
of
judgement
was
near
at
hand
.
Christians
in
the
world
like
sojourners
in
a
strange
Country
.
THe
Soul
of
man
being
Heaven-born
cannot
but
partake
of
the
nature
and
disposition
of
that
Country
,
and
have
a
Native
inclination
to
that
place
from
whence
it
borrows
its
Original
:
And
though
't
is
true
,
in
this
corrupt
and
degenerate
state
it
is
deeply
sunk
into
matter
,
clogg'd
and
overborn
with
the
earthly
and
sensual
propensions
of
the
lower
appetites
,
the
desires
and
designs
of
men
creeping
up
and
down
like
shadows
upon
the
surface
of
the
earth
;
yet
does
it
often
,
especially
when
assisted
with
the
aids
of
Religion
,
attempt
its
own
rescue
and
release
.
The
mind
of
a
good
man
is
acted
by
manly
and
generous
impulses
,
it
dwells
in
the
Contemplations
of
the
upper
Region
,
tramples
upon
those
little
projects
of
profit
or
pleasure
which
ensnare
and
enslave
other
men
,
and
makes
all
its
designs
subservient
to
the
interests
of
a
better
Country
.
A
temper
of
mind
never
more
triumphant
in
any
than
in
the
Christians
of
old
,
whose
Conversations
were
in
Heaven
,
and
whose
spirits
breath'd
in
too
free
an
air
to
be
caught
with
the
charms
of
the
best
enjoyments
this
world
could
afford
:
They
looked
upon
the
delights
and
advantages
of
this
life
as
things
not
worthy
to
arrest
their
affections
in
their
journey
to
a
better
.
Justin
Martyr
discoursing
with
Trypho
the
Jew
,
tells
him
,
that
they
were
careful
with
all
fear
to
converse
with
men
according
to
the
Scriptures
,
not
greedily
desiring
to
gain
Riches
,
or
Glory
,
or
Pleasure
to
themselves
,
concerning
any
of
which
no
man
could
lay
any
thing
to
their
charge
;
and
that
they
did
not
live
like
the
great
men
of
his
people
,
of
whom
God
himself
has
left
this
reproachful
character
,
That
their
Princes
were
companions
of
thieves
,
every
one
loving
gifts
,
and
following
after
rewards
.
Nay
,
Trypho
himself
bears
them
this
testimony
,
To
what
purpose
should
we
receive
good
things
from
others
,
who
have
freely
forsaken
and
renounced
our
own
?
As
indeed
in
those
times
friends
and
relations
,
houses
and
lands
were
chearfully
parted
with
,
when
they
stood
in
competition
with
Christ
;
they
could
content
themselves
with
the
most
naked
poverty
,
so
it
might
but
consist
with
the
profession
of
the
Gospel
.
When
Quintianus
the
President
under
Decius
the
Emperour
asked
Agatha
the
Virgin-Martyr
,
Our
Glory
and
Nobility
lies
in
this
,
that
we
are
the
Servants
of
Christ
.
To
the
same
purpose
was
the
answer
of
Quintinus
the
Martyr
under
the
Dio●lesian
Persecution
,
when
the
President
asked
him
how
it
came
about
,
Jesus
Christ
our
Lord
,
by
whom
all
things
were
made
,
and
who
is
in
all
things
equal
to
his
Father
.
The
simplicity
of
Christians
then
kept
them
from
aspiring
after
honour
and
greatness
,
and
if
at
any
time
advanced
to
it
,
their
great
care
was
to
keep
themselves
unspotted
from
the
world
;
this
(
says
he
)
was
the
chief
of
all
,
that
he
suffered
not
the
Nobility
of
his
soul
to
be
corrupted
by
that
Glory
,
and
those
delights
that
were
round
about
him
:
but
accounted
this
his
chiefest
honour
that
he
was
a
Christian
;
in
comparison
of
which
all
things
else
were
to
him
but
as
a
sport
and
Pageantry
;
he
looked
upon
other
things
but
as
Comick
Scenes
,
soon
up
and
as
soon
over
;
but
upon
Piety
as
the
most
safe
and
permanent
good
,
and
which
we
can
properly
call
our
own
,
regarding
that
Piety
especially
which
is
most
inward
and
unseen
to
the
world
.
The
like
he
relates
of
his
Sister
Gorgonia
,
hidden
and
secret
;
to
the
Prince
of
this
world
she
left
nothing
,
transferring
all
into
those
safe
and
coelestial
treasuries
that
are
above
;
she
left
nothing
to
the
earth
but
her
body
,
changing
all
things
for
the
hopes
of
a
better
life
;
bequeathing
no
other
riches
to
her
children
but
an
excellent
pattern
,
and
a
desire
to
follow
her
example
.
The
truth
is
,
as
to
estate
,
they
were
not
concern'd
for
more
than
what
would
supply
the
necessities
of
nature
,
or
the
wants
of
others
,
not
solicitous
to
get
or
possess
such
revenues
as
might
make
them
the
objects
either
of
mens
envy
or
their
fear
;
as
may
appear
amongst
others
by
this
instance
.
Domi●ian
the
Emperour
being
inform'd
that
there
were
yet
remaining
some
of
Christs
Kindred
according
to
the
flesh
(
the
Nephews
of
Judas
the
Brother
of
our
Lord
,
Line
of
David
,
they
answered
they
were
;
he
ask'd
what
possessions
and
estate
they
had
,
they
told
him
they
had
between
them
thirty
nine
acres
of
land
(
to
the
value
of
about
nine
thousand
pence
)
out
of
the
fruits
whereof
they
both
paid
him
Tribute
,
and
maintained
themselves
with
their
own
hard
labour
,
whereto
the
hardness
and
callousness
of
their
hands
(
which
they
then
shew'd
him
)
bore
witness
:
He
then
ask'd
them
concerning
Christ
and
the
state
of
his
Kingdome
;
to
which
they
answered
,
that
his
Empire
was
not
of
this
world
,
but
Heavenly
and
Angelical
,
and
which
should
finally
take
place
in
the
end
of
the
world
,
when
he
should
come
with
glory
to
judge
both
the
quick
and
the
dead
,
and
to
reward
men
according
to
their
works
:
which
when
he
heard
,
despising
the
men
upon
the
account
of
their
meanness
,
he
let
them
go
without
any
severity
against
them
.
four
oboli
a
day
;
the
day
he
spent
in
laborious
tasks
and
exercises
,
and
the
greatest
part
of
the
night
in
study
;
he
always
remembred
that
precept
of
our
Saviour
,
Not
to
have
two
coats
,
not
to
wear
shooes
,
not
anxiously
to
take
care
for
to
morrow
,
nor
would
he
accept
the
kindness
of
others
,
when
they
would
freely
have
given
him
some
part
of
their
estate
to
live
on
.
Not
that
the
Christians
of
those
times
thought
it
unlawful
to
possess
estates
,
or
to
use
the
blessings
of
Divine
Providence
;
for
though
in
those
times
of
persecution
they
were
often
forc'd
to
quit
their
estates
and
habitations
,
yet
did
they
preserve
their
Proprieties
intire
,
and
industriously
mind
the
necessary
conveniencies
of
this
life
,
so
far
as
was
consistent
with
their
care
of
a
better
.
There
were
indeed
a
sort
of
Christians
call'd
Apostolici
,
who
in
a
fond
imitation
of
the
Apostles
left
all
they
had
,
and
gave
up
themselves
to
a
voluntary
poverty
,
holding
it
not
lawful
to
possess
any
thing
:
hence
they
were
also
call'd
Apotactici
,
or
renouncers
,
because
they
quitted
and
renounc'd
whatsoever
they
had
;
but
they
were
ever
accounted
infamous
Hereticks
:
They
were
,
Cynic
Philosophers
amongst
the
Heathens
,
for
the
neglecting
of
their
Countrey
,
the
abandoning
of
their
estates
and
goods
,
and
their
loose
and
rambling
course
of
life
;
only
herein
different
,
that
they
did
not
as
those
Galilaean
Apotactistae
run
up
and
down
under
a
pretence
of
poverty
to
beg
alms
.
The
truth
is
,
by
the
account
which
both
he
and
Epiphanius
give
of
them
,
they
seem
to
have
been
the
very
Patriarchs
and
primitive
founders
of
those
Mendicant
Orders
,
and
professors
of
vowed
poverty
which
swarm
so
much
in
the
Church
of
Rome
at
this
day
.
But
to
return
;
The
Christians
of
those
dayes
did
not
study
those
Arts
of
splendor
and
gallantry
which
have
since
over-run
the
world
,
stately
Palaces
,
costly
furniture
,
rich
hangings
,
fine
tables
,
curious
beds
,
vessels
of
Gold
and
Silver
,
the
very
possession
of
which
(
as
Clemens
Alexandrinus
speaks
)
creates
envy
;
(
says
he
)
though
it
have
not
an
Ivory-haft
,
or
be
not
garnished
with
silver
?
or
an
earthen
bason
serve
to
wash
the
hands
?
will
not
the
table
hold
our
provisions
,
unless
its
feet
be
made
of
Ivory
?
or
the
Lamp
give
its
light
though
made
by
a
Potter
,
as
well
as
if
't
were
the
work
of
the
Goldsmith
?
may
not
a
man
sleep
as
well
upon
a
mean
couch
,
as
upon
a
bed
of
Ivory
?
upon
a
Goats
skin
,
as
well
as
upon
a
purple
or
Phoenician
carpet
?
Our
Lord
ate
his
meat
out
of
a
common
dish
,
&
made
his
followers
sit
upon
the
grass
,
and
washed
his
Disciples
feet
,
without
ever
fetching
down
a
silver
bowle
from
Heaven
;
he
took
the
water
which
the
Samaritaness
had
drawn
in
an
earthen
pitcher
,
not
requiring
one
of
gold
,
shewing
how
easie
it
was
to
quench
his
thirst
;
for
he
respected
the
use
,
not
the
vain
and
superfluous
state
of
things
.
This
and
much
more
he
there
urges
to
this
excellent
purpose
,
to
let
us
see
how
little
a
Christian
need
be
beholden
to
the
world
,
if
he
be
content
with
what
's
enough
for
the
necessary
uses
of
humane
life
.
To
this
let
me
annex
some
part
of
that
discourse
which
Gregory
Nyssen
has
upon
this
subject
:
(
says
he
)
calls
for
a
daily
reparation
of
the
decays
of
nature
:
give
us
our
daily
bread
:
Give
us
bread
,
not
delicacies
or
riches
,
not
splendid
and
purple
vestures
,
or
rich
golden
ornaments
,
not
Pearls
and
Jewels
,
silver
vessels
,
large
fields
and
great
possessions
,
not
the
government
of
Armies
,
the
conduct
of
Wars
,
and
disposal
of
Nations
,
not
numerous
flocks
and
herds
of
cattle
,
or
multitudes
of
slaves
and
servants
,
not
splendor
and
gallantry
in
publick
,
not
marble
pillars
,
or
brazen
statues
,
or
silken
Carpets
,
or
quires
of
Musick
,
or
any
of
those
things
by
which
the
soul
is
diverted
and
drawn
from
more
Noble
and
Divine
thoughts
and
cares
:
But
only
Bread
,
which
indeed
is
the
true
and
common
staff
of
mans
life
.
Nor
were
they
more
studious
of
pleasures
and
recreations
abroad
,
at
home
:
Minutius
Foelix
draws
it
up
;
The
Romans
(
says
he
)
govern
and
enjoy
the
world
,
while
you
in
the
mean
time
are
careful
and
mopish
,
abstaining
even
from
lawful
pleasures
;
you
visit
not
the
shews
,
nor
are
present
at
the
pomps
,
nor
frequent
the
publick
feasts
;
you
abhor
the
holy
games
,
the
sacrificial
meats
and
drinks
,
crown
not
your
heads
with
Garlands
,
nor
perfume
your
bodies
with
sweet
odours
;
a
ghastly
,
fearful
and
miserable
people
!
which
by
that
time
that
Octavius
the
Christian
comes
to
answer
,
renounce
the
Devil
and
all
his
works
,
pomps
and
pleasures
,
i.
e.
(
says
St.
Cyril
)
the
sights
and
sports
of
the
Theatre
,
Christian
woman
who
going
to
the
Theatre
,
was
there
possessed
by
the
Devil
;
and
when
the
Evil
Spirit
at
his
casting
out
was
ask'd
,
how
he
durst
set
upon
a
Christian
;
he
presently
answered
,
I
did
but
what
was
fit
and
just
,
for
I
found
her
upon
my
own
ground
.
Being
thus
affected
towards
the
world
,
they
could
very
willingly
part
with
any
thing
that
was
dearest
to
them
,
Friends
,
Estate
,
Liberty
,
or
Life
it self
.
(
says
one
of
their
Apologists
)
with
the
loss
of
our
Estates
which
our
enemies
wrest
from
us
,
nor
with
the
violence
that
's
offer'd
to
our
credit
and
reputation
,
or
if
there
be
any
thing
of
greater
concernment
than
these
;
for
although
these
things
are
mightily
priz'd
and
valued
amongst
men
,
yet
can
we
despise
and
sleight
them
:
nay
,
we
cannot
only
when
beaten
,
refrain
from
striking
again
,
and
make
no
resistance
against
those
that
invade
and
spoil
us
;
but
to
them
that
smite
one
cheek
,
we
can
turn
the
other
,
and
to
them
that
take
away
the
coat
,
we
can
let
them
take
the
cloak
also
.
And
I
remember
Nazianzen
tells
us
,
health
,
wealth
,
esteem
,
and
eloquence
,
he
reaped
this
only
benefit
,
that
he
had
something
which
he
could
contemn
,
and
by
which
he
could
shew
that
he
infinitely
valued
Christ
before
them
.
The
greatest
endearment
of
this
life
is
Relations
,
and
yet
these
too
they
could
quietly
resign
when
God
called
for
them
:
Memorable
it
is
what
St.
Hierom
reports
of
Melania
(
a
Lady
of
great
Piety
in
his
time
,
two
of
her
sons
at
the
same
time
;
and
when
every
one
expected
that
she
should
break
out
into
a
violent
passion
,
tear
her
hair
,
rent
her
garments
,
and
burst
into
tears
;
she
stood
still
,
and
at
last
falling
down
as
't
were
at
the
feet
of
Christ
,
broke
out
into
this
pious
and
Christian
resentment
,
Lord
,
I
shall
serve
thee
more
nimbly
and
readily
,
by
being
eased
of
the
weight
thou
hast
taken
from
me
.
Nay
,
so
little
kindness
had
they
for
this
world
,
that
they
cared
not
how
little
they
stayed
in
it
,
and
therefore
readily
offered
themselves
to
Martyrdom
at
every
turn
.
as
soon
as
they
could
to
get
out
of
it
.
Justin
Martyr
)
with
the
desire
of
a
pure
and
an
eternal
l●fe
,
break
open
the
cage
of
their
bodies
,
the
sooner
their
souls
would
be
at
liberty
to
fly
to
the
regions
of
blessedness
and
immortality
.
And
indeed
so
much
were
their
thoughts
fixed
upon
this
,
so
oft
did
they
use
to
comfort
one
another
by
discoursing
of
that
Kingdom
which
they
expected
hereafter
,
that
some
of
their
enemies
over-hearing
and
mistaking
them
,
accused
them
as
treasonable
affectors
of
the
Empire
:
when
alas
!
(
as
Justin
Martyr
assures
the
Emperours
)
they
meant
nothing
less
;
(
says
he
)
did
we
expect
an
humane
Kingdome
,
we
would
dissemble
and
deny
it
,
to
avoid
death
,
and
so
expect
a
more
convenient
season
to
accomplish
our
designs
;
but
since
our
hopes
are
not
placed
in
any
thing
in
this
world
,
we
regard
not
those
that
take
away
our
lives
,
well
knowing
they
take
nothing
from
us
,
but
what
we
must
needs
lay
down
our selves
.
It
was
their
care
then
continually
to
keep
company
with
dying
thoughts
,
and
to
dwell
within
the
prospect
of
eternity
;
it
being
generally
true
of
all
what
St.
Hierom
particularly
reports
of
Marcella
,
house
of
silence
.
But
besides
the
influence
which
the
expectation
of
their
particular
dissolutions
had
upon
them
,
there
was
one
thing
which
I
doubt
not
did
mightily
contribute
to
their
being
wean'd
from
the
world
,
and
did
strongly
animate
them
to
a
quick
and
speedy
diligence
about
the
affairs
of
the
other
life
,
and
that
was
,
the
Opinion
they
generally
had
of
the
day
of
judgment
being
near
at
hand
:
An
Opinion
started
early
,
as
appears
by
that
caution
which
St.
Paul
gives
the
Thessalonians
about
it
;
Justin
Martyr
;
Christians
(
says
he
)
dwell
in
their
own
countries
,
forreign
Region
is
their
Country
,
and
every
Country
is
forreign
to
them
:
They
marry
like
other
men
,
and
beget
children
,
but
do
not
expose
or
neglect
their
Off-spring
;
they
feast
in
common
,
but
do
not
exceed
like
other
men
;
they
are
in
the
flesh
,
but
do
not
live
after
the
flesh
;
dwell
upon
earth
,
but
their
conversation
is
in
Heaven
.
Therefore
he
compares
Christians
in
this
world
to
the
soul
in
the
body
,
as
for
other
reasons
,
so
especially
for
this
,
that
as
the
soul
lives
in
the
body
,
but
is
not
of
the
body
,
so
Christians
dwell
in
the
world
,
but
are
not
of
the
world
;
an
immortal
spirit
dwells
in
a
mortal
tabernacle
,
and
Christians
,
while
they
sojourn
in
these
corruptible
mansions
,
expect
and
look
for
an
incorruptible
state
in
Heaven
.
CHAP.
III.
Of
their
sobriety
,
in
respect
of
their
Garb
and
Apparel
.
Much
of
the
temper
of
the
mind
shewn
in
the
outward
garb
.
The
great
ends
of
clothes
,
for
honesty
,
necessity
,
distinction
.
The
Primitive
Christians
accommodated
themselves
to
these
.
Carefull
to
avoid
both
singularity
and
excess
.
Generally
conformable
to
the
sober
fashions
of
the
places
where
they
liv'd
.
Whether
when
they
turn'd
Christian
they
left
off
the
Roman
gown
,
and
took
up
the
Pallium
or
Cloak
;
à
Toga
ad
Pallium
:
the
occasion
of
Tertullians
writings
his
excellent
Book
on
that
subject
.
the
Pallium
principally
worn
by
those
that
entred
upon
a
life
of
more
than
ordinary
strictness
.
Their
great
care
to
keep
a
medium
between
costliness
and
sordidness
.
This
accounted
part
of
that
pomp
and
vanity
which
they
renounc'd
in
baptism
.
The
vanity
of
excessive
garbs
and
finery
complain'd
of
by
the
Fathers
in
some
of
those
times
.
Especially
invective
against
methods
of
artificial
beauty
;
what
pleaded
in
defence
of
it
by
some
persons
in
those
dayes
,
considered
and
answered
out
of
the
Fathers
.
That
they
were
rich
,
no
sufficient
argument
to
patronize
the
doing
of
it
.
Better
ways
of
imploying
their
estates
.
Nor
that
they
could
do
it
without
violating
their
chastity
.
The
inconveniencies
of
it
with
respect
to
others
.
That
they
did
it
to
please
their
Husbands
,
Answered
:
This
needless
;
every
wise
and
good
man
content
without
it
.
Such
Arts
savour'd
too
much
of
lewd
wanton
Prostitutes
.
Painting
,
and
such
Arts
injurious
to
God
,
and
disparagement
of
his
workmanship
.
This
largely
prosecuted
out
of
Tertullian
and
Cyprian
.
A
memorable
story
which
Theodoret
relates
of
his
own
Mother
.
True
beauty
accounted
to
lye
in
a
holy
and
vertuous
mind
,
and
a
pure
and
pious
life
.
Gay
and
phantastick
persons
fitly
represented
by
the
Aegyptian
temples
.
Nazianzen's
description
of
his
good
Sister
Gorgonia
.
THe
Primitive
Christians
being
thus
eminent
for
their
contempt
of
the
world
,
't
is
easy
to
imagine
that
they
were
very
temperate
and
abstemious
in
the
use
of
all
the
pleasures
and
conveniences
of
humane
life
,
which
we
shall
more
particularly
consider
in
these
three
instances
,
their
Sobriety
in
respect
of
Garb
and
Apparel
,
their
Temperance
in
regard
of
food
and
diet
,
and
their
Continence
or
chastity
.
For
the
first
,
the
care
about
our
Garb
and
Dress
,
it
is
one
of
those
instances
of
Sobriety
which
are
to
be
conducted
by
the
rules
of
Religion
and
Reason
,
and
which
very
much
discover
a
vertuous
or
a
vicious
temper
:
There
are
three
things
(
as
the
Son
of
Syrach
well
observes
)
that
shew
a
man
what
he
is
,
his
Attire
,
excessive
Laughter
,
and
his
Gate
:
There
is
not
certainly
a
more
open
evidence
of
a
vain
mind
,
than
a
vain
garb
and
habit
.
St.
Basil
discoursing
what
habit
does
best
beseem
a
Christian
,
having
food
and
raiment
to
be
therewith
content
;
not
studying
variety
,
and
which
most
commonly
follows
it
,
softness
and
elegancy
,
which
are
but
instruments
to
minister
to
excess
and
luxury
,
introduced
into
humane
life
through
the
idle
and
unnecessary
Arts
of
loosness
and
effeminacy
.
St.
Basil
tells
us
,
viz.
Honesty
and
Necessity
;
honesty
to
hide
the
less
comly
parts
of
the
body
,
and
to
cover
that
shame
which
sin
has
brought
upon
mankind
:
in
Paradise
Innocency
was
mans
only
robe
,
't
was
sin
brought
in
the
fig-leav'd
coat
,
and
what
should
more
induce
us
to
be
modest
in
our
apparel
,
than
to
remember
,
that
our
clothes
are
Monitors
of
our
apostasie
,
and
that
there
's
little
reason
we
should
pride
our selves
in
that
which
is
only
a
cover
for
our
shame
?
Necessity
,
and
so
clothes
were
designed
to
keep
the
body
in
convenient
warmth
,
and
to
defend
it
from
those
injuries
and
extremities
of
the
air
and
wether
,
which
would
otherwise
soon
rot
down
this
house
of
clay
.
Now
to
both
these
ends
(
he
tells
us
)
we
ought
to
accommodate
our
garments
,
Clemens
Alexandrinus
,
age
,
persons
,
shape
,
nature
,
or
their
several
states
and
employments
;
in
these
respects
men
may
use
different
and
distinguishing
habits
:
nay
,
he
grants
that
in
some
cases
men
may
recede
from
the
strict
rule
and
discipline
of
this
affair
,
and
that
such
women
as
cannot
otherwise
gain
upon
their
husbands
,
may
(
if
they
require
it
)
go
a
little
more
trim
and
neat
,
provided
(
as
he
there
limits
it
)
it
be
done
only
to
please
and
gain
upon
their
husbands
,
and
that
they
do
not
practise
any
Artifices
of
unlawful
beauty
.
Now
that
the
ancient
Christians
govern'd
themselves
by
these
rules
in
this
affair
is
plain
,
in
that
they
avoided
both
singularity
on
the
one
hand
,
and
excess
on
the
other
,
generally
conforming
themselves
to
the
decent
and
orderly
customes
and
fashions
of
the
times
and
places
where
they
liv'd
.
Justin
Martyr
giving
his
friend
an
account
of
the
Christians
,
tells
him
,
that
they
differ'd
not
from
other
men
either
in
their
Country
,
or
Speech
,
or
the
usages
of
the
civil
life
;
they
dwell
in
their
own
Cities
,
use
the
same
language
with
other
men
,
nor
have
they
any
singular
and
extraordinary
way
of
life
;
they
are
not
in
any
thing
affected
or
phantastick
;
but
inhabiting
partly
amongst
Greeks
,
partly
in
barbarous
Cities
,
as
every
ones
lot
is
fallen
,
they
follow
the
customes
of
their
Countrey
;
and
both
in
clothes
and
diet
,
and
all
other
affairs
of
outward
life
,
shew
the
excellent
and
admirable
constitution
of
their
discipline
and
conversation
.
I
am
not
ignorant
of
what
some
learned
men
would
have
us
to
believe
,
that
in
those
times
when
any
turn'd
from
Paganism
to
Christianity
they
were
wont
to
change
their
habit
,
to
leave
off
the
Toga
or
Gown
(
the
common
habit
almost
in
all
parts
of
the
Roman
Empire
)
and
to
take
up
the
Pallium
or
Cloak
:
and
this
they
think
sufficiently
countenanc'd
by
the
instance
of
Tertullian
,
who
laying
aside
the
Gown
,
and
putting
on
the
Cloak
,
was
accused
of
lightness
and
inconstancy
by
the
people
of
Carthage
,
and
bitterly
persecuted
with
the
common
sarcasm
,
à
Toga
ad
Pallium
,
as
one
that
had
want
only
skipp'd
from
the
Gown
to
the
Cloak
,
i.
e.
from
one
profession
to
another
;
insomuch
that
he
was
forc'd
to
write
an
Apology
for
himself
,
which
he
did
in
his
book
de
Pallio
,
where
with
a
great
deal
of
satyrical
and
sarcastick
wit
he
retorts
upon
them
,
and
vindicates
himself
from
their
charge
and
cavils
.
But
that
there
was
any
such
change
of
habit
at
persons
first
▪
coming
over
to
Christianity
I
can
see
no
reason
to
believe
;
and
for
the
case
of
Tertullian
it
makes
nothing
to
the
purpose
,
unless
it
could
be
prov'd
that
he
left
off
the
gown
at
his
first
entrance
upon
the
Christian
Religion
,
which
will
be
hard
to
make
out
;
for
I
am
clearly
of
the
mind
of
the
learned
Salmasius
,
that
he
altered
his
habit
,
and
assumed
the
cloak
not
when
he
first
became
Christian
,
Sacerdos
habitus
(
for
so
it
is
in
all
ancient
Manuscripts
,
Priests
habit
;
because
the
Christian
Priests
usually
wore
it
after
their
entrance
upon
Holy
Orders
.
For
the
better
understanding
of
which
,
we
are
to
consider
a
little
,
that
amongst
the
Greeks
the
Pallium
or
Cloak
was
not
commonly
worn
,
but
was
the
proper
habit
of
Philosophers
,
who
profess'd
a
more
severe
and
accurate
course
of
life
.
Acordingly
amongst
the
Christians
those
who
professed
themselves
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
more
strict
and
exact
observers
of
the
Christian
discipline
,
whether
they
were
Laity
or
Clergy
,
assumed
this
habit
to
themselves
;
and
because
the
Clergy
in
those
times
generally
took
upon
them
this
austere
and
philosophick
way
of
life
,
this
garb
was
most
peculiar
to
them
;
and
this
probably
they
did
the
rather
,
not
only
because
this
was
the
most
plain
and
simple
garment
in
it self
,
but
because
they
supposed
the
Apostles
(
whom
they
strove
to
imitate
)
wrote
this
habit
,
as
is
plain
they
did
as
from
other
passages
in
the
New
Testament
so
from
St.
Pauls
sending
for
the
Cloak
which
he
left
at
Troas
:
therefore
the
Author
of
the
Apostolical
History
,
who
shelters
himself
under
the
name
of
Abdios
Babylonius
,
certainly
forgot
himself
,
when
describing
the
habit
of
St.
Bartholomew
the
Apostle
,
he
made
it
so
trim
and
fine
.
Colobio
)
albo
,
&c.
he
was
clothed
in
a
white
coat
,
beset
with
studs
of
purple
,
over
which
he
had
a
white
Cloak
,
having
purple
gems
at
each
corner
of
it
;
a
piece
of
gallantry
unknown
to
the
plainness
of
those
times
,
and
unsuitable
to
the
profession
of
that
Holy
man
.
Indeed
,
as
plenty
and
prosperity
began
to
flow
in
upon
the
Church
,
this
simple
and
modest
garment
was
laid
aside
,
and
the
Clergy
took
upon
them
a
more
rich
and
splendid
garb
;
insomuch
that
when
Eustathius
Bishop
of
Sebastia
took
upon
him
to
wear
the
Philosophick
Cloak
,
From
what
has
been
said
it
may
appear
,
that
although
the
Clergy
,
and
such
as
entred
upon
a
more
strict
and
ascetick
course
of
life
had
a
habit
peculiar
to
themselves
,
yet
the
generality
of
Christians
differed
not
from
the
common
garb
.
They
were
indeed
exceeding
careful
to
avoid
all
such
as
savoured
of
costliness
and
finery
,
choosing
such
as
expressed
the
greatest
lowliness
and
innocency
.
The
garment
that
we
should
wear
(
says
Clemens
of
Alexandria
)
ought
to
be
mean
and
frugal
,
(
says
he
)
were
the
colours
,
the
bright
and
beautiful
representations
of
her
vertue
,
whereby
that
wisdom
and
divine
Philosophy
that
lay
hidden
in
her
mind
,
was
externally
painted
and
shadowed
out
.
So
far
were
they
then
from
the
vanity
and
affectation
of
pomp
and
bravery
,
of
dazling
the
eye
with
rich
costly
ornaments
,
that
they
thought
they
could
never
seem
mean
enough
,
and
this
they
look'd
upon
themselves
as
especially
bound
to
by
the
promise
which
they
had
made
at
Baptism
,
It
cannot
be
denied
,
but
that
the
Fathers
frequently
complain
of
,
and
smartly
declaim
against
the
vanity
and
folly
of
some
in
those
times
(
women
especially
,
by
the
weakness
of
their
sex
more
propense
to
the
excesses
of
pride
and
superfluity
)
who
gave
up
themselves
to
all
the
arts
of
fineness
and
gallantry
;
and
out
of
an
emulation
to
the
Ladies
amongst
the
Heathens
amongst
whom
they
liv'd
,
they
affected
all
manner
of
pomp
and
elegancy
,
(
says
he
)
is
drawn
out
of
a
little
pocket
;
it
's
nothing
to
expend
[
*
](A31421-e70010-b)
*
In
the
Lat.
decies
sestertiûm
;
which
in
our
money
is
seventy
eight
thousand
one
hundred
and
twelve
pound
ten
shillings
.
many
thousand
pounds
upon
one
string
of
pearls
,
a
weak
tender
neck
can
make
a
shift
to
carry
about
whole
Woods
and
Lordships
;
vast
summs
of
money
borrowed
of
the
Banker
,
and
noted
in
his
account
book
to
be
repay'd
every
month
with
interest
,
are
weighed
at
the
beam
of
a
thin
slender
ear
;
so
great
is
the
strength
of
pride
and
ambition
,
that
even
the
weak
feeble
body
of
one
woman
shall
be
able
to
carry
the
weight
and
substance
of
so
many
pounds
taken
up
at
Vsury
.
This
was
look'd
upon
as
a
very
great
sin
.
Clemens
Alexandrinus
censures
it
very
deep
;
nice
over-curious
study
of
fineness
and
bravery
:
I
suppose
he
means
in
respect
of
its
insatiable
and
unbounded
nature
.
For
so
he
adds
;
A
well-furnish'd
table
,
and
cups
that
go
round
may
quickly
stop
the
mouth
of
a
hungry
stomach
:
but
where
there
is
a
nice
affectation
of
bravery
,
of
Gold
,
Purple
,
or
Jewels
,
there
not
the
treasures
of
the
Creation
,
not
what
's
above
,
or
under
ground
,
not
the
spoyles
of
the
Tyrian
Sea
,
not
the
fraights
from
India
,
or
Ethiopia
,
no
nor
Pactolus
with
his
golden
streams
would
suffice
.
Nay
,
such
persons
though
as
rich
as
Midas
,
would
not
yet
think
themselves
rich
or
fine
enough
.
But
that
which
the
Fathers
do
most
severely
censure
and
cry
out
against
,
is
not
only
the
expence
and
costliness
of
their
cloths
and
jewels
,
but
the
arts
which
they
used
to
add
greater
beauty
and
handsomness
to
themselves
,
than
God
and
Nature
had
bestowed
upon
them
.
This
it
seems
the
pride
and
folly
of
some
Christian
women
had
arriv'd
to
,
which
the
zeal
and
piety
of
those
times
did
vehemently
condemn
and
protest
against
.
It
may
not
be
amiss
to
consider
,
what
the
Gallants
of
those
times
pleaded
for
themselves
,
and
what
was
returned
in
answer
to
them
.
Sometimes
they
pleaded
that
they
were
rich
,
and
had
great
estates
,
and
ought
therefore
to
live
like
themselves
,
and
to
make
use
of
the
estates
that
God
had
given
them
.
To
this
Cyprian
answers
,
all
that
is
in
the
world
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
is
not
consistent
;
that
the
use
of
riches
in
this
case
is
to
be
governed
by
just
and
moderate
measures
:
the
Apostle
commanding
all
women
how
rich
soever
,
to
adorn
themselves
in
modest
apparel
,
with
shamefastness
and
sobriety
,
not
with
broidred
hair
,
or
gold
or
pearls
or
costly
array
;
but
(
which
becomes
women
professing
Godliness
)
with
good
works
.
S.
Peter
also
requiring
of
them
not
the
outward
adorning
of
gold
or
fine
apparel
,
but
the
hidden
ornament
of
the
heart
;
that
though
they
were
rich
,
yet
they
were
to
consult
the
honour
and
modesty
of
their
profession
,
and
might
not
go
to
the
utmost
bounds
of
what
was
lawful
,
some
things
being
lawful
,
which
were
not
expedient
,
especially
when
by
their
wanton
and
lascivious
dress
they
might
be
a
means
to
kindle
in
the
breasts
of
others
the
flames
of
an
unchast
and
unlawful
passion
,
more
excellent
way
,
to
relieve
the
hungry
,
and
feed
the
poor
members
of
Christ
,
that
this
was
the
best
art
of
improving
riches
,
and
the
way
to
lay
them
up
in
safe
and
unfailing
treasuries
,
where
we
may
be
sure
to
reap
the
fruit
of
them
another
day
,
and
not
to
throw
them
away
upon
arts
of
beauty
,
upon
vain
and
phantastick
dresses
.
This
is
the
sum
of
that
good
man's
reasonings
in
the
case
.
Sometimes
they
pleaded
,
that
they
might
beautifie
and
honour
the
body
without
any
danger
of
violating
their
chastity
,
or
setting
open
the
casement
for
luxury
to
fly
in
upon
them
.
Tertullian
answers
,
First
,
Secondly
,
That
these
loose
delicate
Arts
came
too
near
the
practice
of
lewd
wanton
prostitutes
,
who
made
use
of
these
wayes
and
tricks
for
no
other
end
but
to
enveagle
men
into
their
embraces
:
The
bravery
of
Ornaments
and
Apparel
,
and
the
additional
enticements
of
beauty
are
chiefly
used
(
as
Cyprian
tells
them
)
by
Prostitutes
and
Unchast
women
;
Woman
that
was
arrayed
in
purple
and
scarlet-colour
,
and
decked
with
gold
and
precious
stones
and
pearls
,
having
a
golden
cup
in
her
hand
,
full
of
abominations
and
filthiness
of
her
fornication
:
But
chast
and
modest
Virgins
shun
the
dresses
of
the
defiled
,
the
habit
of
the
shameless
,
the
badges
of
the
Stewes
,
the
Ornaments
of
light
wanton
women
.
Whereas
all
other
Creatures
(
says
Clemens
Alexandrinus
)
birds
and
beasts
are
content
with
their
own
natural
beauty
and
colours
;
(
some
whereof
he
there
particularly
mentions
)
they
seek
to
ensnare
them
,
who
children-like
are
apt
to
admire
every
thing
that
's
strange
and
gaudy
,
they
shew
themselves
to
be
women
that
have
put
off
shame
and
modesty
;
and
whoever
(
says
he
)
calls
them
so
,
shall
do
them
no
wrong
,
as
carrying
the
signs
and
representations
of
it
in
their
very
faces
.
Thirdly
,
made
after
his
own
image
and
likeness
:
that
such
a
one
has
cause
to
fear
,
lest
when
the
day
of
Resurrection
comes
,
he
that
made
them
should
not
know
them
,
nor
receive
them
when
they
come
for
the
promised
rewards
.
Accordingly
he
brings
in
the
great
Censor
and
Judge
of
the
world
thus
speaking
to
such
a
person
:
This
is
none
of
my
workman-ship
,
nor
is
this
our
image
and
likeness
;
thou
hast
defil'd
thy
skin
with
false
compositions
,
chang'd
thy
hair
into
an
adulterous
colour
,
thy
face
counterfeit
,
thy
shape
corrupt
,
thy
countenance
quite
another
thing
,
thou
canst
not
behold
God
,
thine
eyes
not
being
the
same
which
God
created
,
but
which
the
Evil
Spirit
has
infected
;
thou
hast
imitated
the
fiery
,
sparkling
and
glittering
eyes
of
the
Serpent
:
of
thine
enemy
hast
thou
learnt
to
be
over-trim
and
neat
,
and
with
him
like
to
receive
thy
portion
.
And
are
not
these
(
says
he
)
things
fit
to
be
thought
of
by
the
servants
of
God
,
and
to
be
the
daily
objects
of
their
care
and
fear
?
I
cannot
but
in
this
place
set
down
a
passage
which
Theodoret
reports
of
his
own
Mother
,
reds
,
whites
,
or
blacks
,
did
you
not
think
your
bodies
needed
these
additions
;
and
while
you
think
so
,
you
condemn
your
Creator
for
weakness
and
ignorance
:
But
know
,
that
he
has
Power
answerable
to
his
Will
,
and
as
the
Psalmist
tells
us
,
the
Lord
has
done
all
things
as
he
pleased
:
and
he
that
takes
care
of
what
is
good
for
all
,
would
not
give
what
is
evil
and
hurtful
unto
any
.
Corrupt
not
therefore
the
Image
of
God
,
nor
attempt
to
add
,
what
he
in
his
infinite
wisdom
thought
not
fit
to
give
:
study
not
to
invent
this
adulterate
beauty
,
which
even
to
chast
persons
oft
proves
a
cause
of
ruine
,
by
becoming
a
snare
to
them
that
look
upon
it
.
The
Holy
Man
said
no
more
,
and
the
Young
Lady
presently
found
her self
wounded
with
the
force
of
his
Reasonings
,
but
would
not
leave
him
till
she
had
obtained
the
end
of
her
errand
,
which
he
granted
not
without
great
importunity
,
and
an
humble
and
modest
referring
all
to
the
Grace
of
God
,
and
so
sent
her
home
with
a
double
cure
,
her
body
cured
of
its
distemper
,
and
her
mind
of
its
pride
and
vanity
;
and
she
ever
after
led
a
most
humble
,
sober
and
pious
life
.
But
it
were
to
transcribe
whole
Books
,
to
tell
you
what
the
Fathers
(
these
three
that
I
have
so
oft
mention'd
especially
)
have
said
in
this
case
,
the
cause
being
not
more
copiously
than
elegantly
managed
by
them
;
and
thither
I
refer
the
capable
Reader
,
who
has
any
further
curiosity
for
these
things
.
The
true
beauty
of
a
Christian
in
those
dayes
lay
not
in
external
and
adventitious
ornaments
,
but
in
the
goodness
and
purity
of
the
mind
:
The
beauty
of
the
body
(
says
Clemens
of
Alexandria
)
consists
in
a
good
complexion
,
apt
symmetry
,
and
proportion
of
its
parts
;
but
the
greatest
beauty
in
the
world
is
that
of
the
Soul
,
when
t
is
adorn'd
with
the
Holy
Spirit
,
and
the
excellent
Graces
of
it
,
Justice
,
Prudence
,
Fortitude
,
Temperance
,
the
love
of
Goodness
,
and
Modesty
,
which
is
the
brightest
and
most
lovely
ornament
that
the
eye
of
man
can
behold
:
(
sayes
he
)
the
exteriour
aspect
of
the
man
that
is
to
be
regarded
,
but
the
mind
that
is
to
be
furnished
and
adorned
with
goodness
and
vertue
;
and
therefore
he
wittily
compares
those
women
that
curiously
trick
and
trim
up
the
body
,
but
neglect
how
't
is
with
the
soul
within
,
to
the
Egyptian
Temples
;
look
upon
their
out-side
,
and
they
are
most
splendid
and
magnificent
,
encompassed
with
delicate
Groves
,
built
with
large
entries
,
and
stately
Portico's
,
surrounded
with
several
rowes
of
Pillars
,
the
walls
both
within
and
without
set
off
with
stones
of
several
Countries
,
curiously
wrought
and
carv'd
,
the
Temples
themselves
garnish'd
with
Gold
,
Silver
,
Amber
,
and
all
the
glittering
and
precious
stones
that
India
or
Ethiopia
can
afford
;
but
enter
within
them
and
enquire
for
the
Deity
that
is
there
worshipped
,
and
you
shall
be
gravely
shewed
behind
a
curtain
a
Cat
,
or
a
Crocodile
,
or
a
Serpent
of
that
Country
,
or
some
such
ill-favoured
beast
,
which
is
the
residentiary
or
tutelar
deity
of
that
place
.
And
just
such
(
sayes
he
)
do
those
women
seem
to
me
,
who
trim
themselves
with
Gold
,
and
are
taken
up
in
curling
their
hair
,
painting
their
faces
,
blacking
their
eyes
,
colouring
their
locks
,
and
other
undue
Arts
of
softness
and
luxury
,
beautifying
the
outward
rayle
and
fence
;
but
if
a
man
look
within
the
veil
and
covering
of
the
Temple
,
what
is
under
all
this
gayness
and
finery
,
he
shall
be
so
far
from
meeting
with
what
is
truly
beautiful
,
that
it
will
excite
his
horrour
and
aversation
;
for
he
shall
not
find
the
Image
of
God
dwelling
there
,
as
might
reasonably
be
expected
;
but
instead
thereof
some
filthy
and
treacherous
beast
that
possesses
the
most
inward
recesses
of
the
Soul
,
a
lustful
Ape
,
or
that
crafty
Serpent
that
devours
the
understanding
of
a
man
,
and
turns
his
Soul
into
a
nest
or
den
,
full
of
most
deadly
venom
,
and
the
poyson
of
his
errour
and
deceit
.
I
conclude
this
with
the
account
which
S.
Gregory
gives
of
his
Sister
Gorgonia
,
yellow
hair
,
ordered
into
knots
and
curles
,
nor
any
other
tricks
to
make
her
head
a
Scene
and
Pageantry
,
no
loose
and
transparent
garments
,
no
lustre
of
stones
and
jewels
,
enlightning
the
air
round
about
,
and
reflecting
splendour
upon
them
that
wear
them
,
no
devices
and
arts
of
painting
,
no
affectation
of
beauty
that
may
be
easily
bought
,
no
counter-working
Gods
Creation
,
dishonouring
,
reproaching
,
covering
his
workman-ship
with
false
and
deceitful
colours
,
suffering
a
spurious
&
supposititious
beauty
to
steal
away
that
natural
Image
,
which
ought
to
be
kept
intire
to
God
and
the
future
state
:
all
this
was
far
from
her
;
and
though
she
very
well
understood
the
several
modes
and
garbs
of
bravery
amongst
women
,
yet
she
thought
none
so
honorable
as
the
manner
of
her
life
,
and
that
inward
brightness
that
was
lodg'd
in
her
mind
:
the
only
redness
that
pleased
her
,
was
that
which
was
the
fruit
of
blushing
and
modesty
;
no
other
whiteness
but
what
came
through
fasting
and
abstinence
;
leaving
fucus's
and
paintings
,
and
living
pictures
,
and
fading
beauty
to
those
that
belong
to
Playes
and
Theatres
,
and
to
such
,
for
whom
to
blush
and
be
ashamed
is
a
shame
and
a
disgrace
.
To
which
I
add
that
of
Tertullian
,
fine
vestures
of
piety
,
the
purple
of
modesty
;
and
being
thus
beautified
and
adorn'd
(
says
he
)
God
himself
will
be
your
Lover
.
CHAP.
IV.
Of
their
great
Temperance
and
Abstinence
.
A
vicious
curiosity
about
meats
and
drinks
a
great
temptation
.
Severely
forbidden
by
the
Christian
Law
.
The
ancient
Christians
curious
only
of
such
diet
as
ministred
to
health
.
They
gratified
not
ease
and
delicacy
.
The
great
inconveniencies
of
intemperance
either
in
meats
or
drinks
.
Their
chief
care
about
spiritual
food
.
For
other
things
content
with
any
provisions
,
manifested
in
several
instances
.
An
over-nice
and
superstitious
abstinence
from
some
kinds
of
food
,
condemned
.
The
instance
of
Alcibiades
the
Martyr
out
of
Eusebius
.
Christians
unjustly
accused
by
the
Heathens
of
excess
and
prodigality
in
their
feastings
.
Thyestean
suppers
laid
to
their
charge
.
The
charge
in
both
parts
of
it
denied
,
and
fully
refuted
by
Tertullian
,
and
other
Christian
Apologists
.
AMongst
the
many
temptations
that
besiege
the
life
of
man
,
there
is
scarce
any
into
which
we
are
more
easily
betrayed
,
than
into
a
vicious
curiosity
about
meats
and
drinks
,
and
the
excesses
of
an
unruly
appetite
;
therefore
it
is
that
the
Christian
Religion
does
so
frequently
inculcate
upon
us
the
Precepts
of
Sobriety
and
Temperance
;
to
be
temperate
in
all
things
,
to
watch
and
be
sober
,
to
cast
off
the
works
of
darkness
,
to
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
excess
of
wine
,
revellings
,
and
banquetings
;
to
take
heed
that
our
hearts
be
not
at
any
time
over-charged
with
surfeiting
and
drunkenness
,
and
that
we
be
not
as
the
men
of
the
old
world
,
brutishly
taken
up
with
eating
and
drinking
when
the
flood
came
and
swept
all
away
.
The
Law
of
Christ
commands
us
to
fast
often
,
to
keep
under
the
body
,
and
to
make
no
provision
for
the
flesh
;
if
nature
regularly
governed
be
content
with
little
,
Religion
will
teach
us
to
be
content
with
less
.
These
Rules
the
first
Christians
exactly
transcribed
into
their
lives
,
being
the
greatest
instances
of
real
abstinence
and
mortification
,
which
they
both
practised
themselves
,
and
pressed
upon
others
:
they
knew
very
well
that
God
had
given
men
a
Charter
of
freedom
indifferently
to
use
the
Creatures
,
and
to
enjoy
them
in
some
degree
,
not
only
for
necessity
but
delight
;
but
yet
were
afraid
to
go
so
far
as
they
might
,
or
to
do
any
thing
that
might
look
towards
excess
,
or
argue
an
irregular
and
unsober
mind
;
they
contented
themselves
with
such
provisions
as
were
conducive
to
health
and
strength
,
without
any
studied
seeking
after
those
that
were
more
luscious
and
delightful
.
Clemens
Alexandrinus
)
like
brute
beasts
live
only
that
they
may
eat
;
Justin
Martyr
tells
his
friends
)
not
as
may
gratifie
our
ease
and
delicacy
,
(
says
he
)
is
neither
to
be
drunk
daily
to
excess
,
nor
to
be
used
as
commonly
as
water
:
both
indeed
are
Gods
Creatures
;
but
water
necessary
,
wine
given
only
to
help
and
relieve
the
body
;
which
[
immoderately
taken
]
chains
up
the
tongue
,
sparkles
fire
out
of
the
eyes
,
makes
the
leggs
tremble
,
and
the
understanding
being
gone
,
readily
takes
off
its
cup
of
deadly
poyson
;
contrary
to
Gods
Ordination
it
turns
the
peaceful
instruments
of
Husbandry
into
Swords
and
Spears
.
It
may
indeed
be
necessary
sparingly
to
drink
wine
both
Winter
and
Summer
;
but
he
that
drinks
it
to
excess
,
as
a
man
that
takes
over-much
of
a
medicine
,
like
a
dog
or
a
swine
betrayes
his
own
shame
.
But
above
all
men
in
the
world
it
least
becomes
us
[
Christians
]
as
if
we
were
votaries
to
luxury
,
to
abuse
the
Creatures
of
God
,
and
to
make
use
of
thirst
as
a
pretence
to
drunkenness
,
seeing
we
ought
to
drink
no
more
than
what
will
serve
to
quench
our
thirst
;
not
like
those
who
swallowing
down
wine
,
as
men
do
drink
in
a
burning
feaver
,
quickly
make
an
end
of
themselves
through
their
intemperance
.
Nor
are
we
less
to
take
heed
of
Gluttony
,
contenting
our selves
with
a
spare
diet
,
and
such
only
as
is
necessary
;
not
giving
way
to
the
infinite
and
unsatisfied
cravings
of
a
nice
and
intemperate
appetite
,
which
will
have
a
thousand
pretences
to
defend
it self
;
but
ruling
our selves
according
to
the
wise
sentence
of
him
who
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
we
are
to
eat
only
to
satisfie
our
hunger
.
Thus
that
ancient
Father
.
To
this
purpose
also
Clemens
Alexandrinus
discourses
at
large
,
time
,
occasion
,
and
manner
of
it
:
that
therefore
our
meals
for
the
main
should
be
light
and
easie
,
not
mixed
with
variety
of
dainties
,
but
such
as
may
prepare
for
fasting
,
and
the
exercises
of
Religion
.
watchful
unto
prayer
.
The
same
counsel
S.
Hierom
gives
to
Laeta
about
the
Education
of
her
Daughter
,
When
at
any
time
invited
to
publick
solemnities
,
The
chief
care
of
Christians
then
was
to
become
partakers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clemens
Alexandrinus
styles
it
,
of
that
divine
food
that
is
from
above
,
and
that
only
is
capable
to
give
real
satisfaction
,
little
regarding
what
provisions
they
had
(
so
they
had
but
any
)
for
that
part
that
dwelt
here
below
.
When
Julian
the
Emperour
to
raise
money
for
his
Wars
began
to
squeeze
and
oppress
the
Christians
,
he
sent
amongst
others
to
S.
Basil
(
who
had
formerly
been
his
fellow-student
at
Athens
)
for
one
thousand
pounds
;
corrupt
nature
.
When
Celsus
accused
the
Jews
,
swines
flesh
,
and
some
other
sorts
of
food
,
affirming
this
to
be
no
such
great
matter
,
when
the
Pythagoreans
wholly
abstain'd
from
eating
any
living
creature
,
who
yet
were
never
thought
the
better
,
or
the
more
dear
to
God
for
it
;
Origen
answers
,
that
what-ever
reason
the
Jews
did
it
for
(
God
having
appointed
the
difference
)
this
concern'd
not
Christians
,
that
't
is
not
what
enters
in
at
the
mouth
that
defiles
the
man
,
nor
does
meat
commend
us
to
God
,
nor
do
we
think
this
abstinence
any
such
great
matter
;
nor
yet
do
we
so
indulge
the
belly
,
as
to
affect
or
pursue
such
delights
;
that
there
's
a
vast
difference
between
us
and
the
Pythagoreans
in
this
affair
:
they
indeed
abstain
upon
the
account
of
their
absurd
and
fabulous
doctrine
of
the
souls
transmigration
,
or
passing
out
of
one
body
into
another
,
and
so
forbear
to
kill
or
eat
any
living
creature
,
lest
haply
they
may
destroy
and
devour
their
own
friends
or
children
:
but
we
in
all
our
abstinence
do
it
only
to
keep
under
the
body
and
to
bring
it
into
subjection
,
endeavouring
to
mortifie
the
deeds
of
the
body
,
to
expel
and
extinguish
our
members
that
are
upon
the
earth
,
fornication
,
uncleanness
,
inordinate
affection
,
and
every
evil
concupiscence
and
desire
:
where
he
fully
vindicates
the
Christians
in
their
abstemiousness
and
temperance
from
doing
it
out
of
any
vain
and
foolish
affectation
,
any
nice
and
singular
Opinion
,
any
base
and
sordid
,
morose
or
unsociable
temper
;
they
were
careful
to
keep
the
mean
,
and
to
avoid
sordidness
as
well
as
Luxury
;
nor
did
they
profess
themselves
enemies
to
the
provisions
of
humane
life
any
further
,
than
as
they
were
inconsistent
with
the
ends
of
sobriety
and
religion
.
As
may
appear
from
a
memorable
passage
related
by
Eusebius
out
of
the
letter
of
the
Churches
of
Lyons
and
Vien
in
France
Asia
.
Alcibiades
(
one
of
those
who
shortly
after
suffer'd
Martyrdom
)
had
accustom'd
himself
to
a
very
rigid
and
sordid
kind
of
life
,
rejecting
all
other
sorts
of
food
,
except
only
bread
and
water
:
and
this
he
did
both
before
and
after
he
was
in
prison
;
which
it
seems
had
an
ill
influence
upon
others
;
whereupon
Attalus
one
of
the
most
eminent
of
those
famous
Martyrs
,
the
day
after
his
first
being
exposed
in
the
Amphitheatre
had
it
reveal'd
to
him
(
for
as
yet
,
says
the
Historian
,
the
Divine
Grace
had
not
withdrawn
it self
,
but
they
had
the
Holy
Spirit
as
their
immediate
Councellour
to
instruct
them
;
which
by
the
way
may
give
countenance
to
those
frequent
visions
and
divine
condescentions
which
Cyprian
speaks
of
in
his
Epistles
:
To
this
Attalus
it
was
reveal'd
)
that
Alcidades
did
amiss
in
refusing
to
use
the
Creatures
of
God
,
and
in
thereby
giving
a
scandal
and
an
offence
to
others
:
upon
which
he
laid
aside
his
singularity
,
and
with
all
thankfulness
to
God
promiscuously
ate
any
kind
of
food
.
From
the
whole
of
what
has
been
said
it
's
very
evident
,
what
little
reason
the
Heathens
had
to
accuse
the
Christians
(
in
their
agapae
or
love-feasts
especially
)
of
excess
and
prodigality
;
for
that
they
did
Tertullian
expresly
affirms
;
little
suppers
(
says
he
)
besides
as
being
guilty
of
other
wickedness
they
traduce
as
prodigal
,
see
a
mote
in
anothers
eye
,
than
a
beam
in
their
own
;
if
they
look'd
home
they
would
find
that
't
was
their
own
tribes
and
precincts
,
wherein
the
very
air
was
corrupted
with
the
unsavoury
fumes
of
their
loaded
tables
,
and
over-charged
stomachs
;
and
yet
all
this
was
passed
by
,
and
only
the
poor
Christians
Triclinium
call'd
in
question
;
that
if
they
had
any
feast
it
was
a
love-feast
,
and
what-ever
cost
was
laid
out
upon
it
,
was
expended
not
for
vain-glory
,
but
upon
the
accounts
of
Piety
and
Religion
;
not
to
nourish
Parasites
and
flatterers
,
but
to
refresh
the
Poor
:
that
the
order
of
the
feast
was
as
sober
and
regular
as
the
cause
was
honest
,
going
no
further
than
modesty
would
admit
;
they
prayed
to
God
before
they
ventur'd
upon
his
Creatures
,
ate
but
what
suffic'd
hunger
,
drank
no
more
than
consisted
with
sober
and
modest
men
;
and
fed
so
,
as
remembring
they
were
to
rise
at
night
to
worship
God
:
when
they
had
done
,
they
sung
Psalms
,
either
of
their
own
composure
,
or
out
of
the
Holy
Volumes
,
and
as
they
begun
,
so
they
ended
the
feast
with
Prayer
,
and
then
departed
with
the
same
care
to
preserve
their
modesty
and
chastity
;
so
that
they
appear'd
not
so
much
to
have
feasted
at
supper
,
as
to
have
fed
upon
discipline
and
order
.
So
he
.
For
the
other
part
of
the
charge
,
their
feeding
upon
mans
flesh
at
this
common
supper
,
't
was
a
suggestion
so
savage
and
barbarous
,
as
could
have
found
belief
with
nothing
but
the
very
spirit
of
malice
;
we
shall
again
meet
with
this
objection
in
another
place
,
and
shall
therefore
here
only
note
out
of
their
Apologist
,
how
is
it
poss●be
that
we
should
devour
Infants
,
as
you
charge
us
,
who
think
it
not
lawful
so
much
as
to
tast
the
blood
of
any
Creature
.
For
even
till
then
,
and
a
long
time
after
they
observ'd
that
Canon
of
the
first
Apostolick
Council
,
to
abstain
from
things
strangled
and
from
blood
.
So
far
were
they
from
being
either
barbarous
or
luxurious
.
No
,
our
feasts
(
as
he
says
in
Minutius
Foelix
)
are
not
only
chast
,
a
company
of
persons
with
their
heads
hanging
down
,
and
pale
faces
,
which
certainly
did
not
arise
from
their
fear
of
suffering
(
for
no
men
in
the
world
were
ever
so
willing
,
nay
so
desirous
of
laying
down
their
lives
as
they
)
but
from
their
frequent
abstinence
and
fasting
.
To
which
purpose
S.
Basils
Comment
is
most
apposite
;
(
says
he
)
being
mainly
exercised
in
secret
,
are
not
altogether
so
visible
to
the
eyes
of
men
;
whereas
continence
where-ever
it
is
,
will
at
first
sight
betray
it self
:
for
as
a
good
complexion
,
and
an
excellent
constitution
of
body
peculiarly
design
a
man
to
be
an
Athletes
or
Champion
;
so
leanness
of
body
,
and
that
paleness
which
is
the
fruit
of
continence
,
evidence
a
Christian
to
be
a
real
Champion
for
the
commands
of
Christ
,
vanquishing
his
enemy
in
the
weakness
of
his
body
,
and
shews
how
able
he
is
to
contend
in
the
cause
of
Piety
and
Vertue
:
The
very
sight
of
such
a
man
must
needs
be
of
great
advantage
to
affect
us
,
to
behold
him
sparingly
and
moderately
using
even
those
things
that
are
necessary
,
not
paying
nature
its
tribute
without
some
regret
,
begrutching
the
little
time
that
he
spends
about
it
,
and
therefore
making
hast
to
get
from
the
table
to
return
to
his
better
exercises
and
imployments
.
CHAP.
V.
Of
their
singular
Continence
and
Chastity
.
Their
admirable
Continence
discovered
in
several
particulars
.
Their
abstinence
from
marriage
.
Their
marrying
only
to
comply
with
the
end
of
the
institution
.
Seldom
married
more
than
once
.
Their
continence
admired
by
Heathens
.
The
Fathers
generally
severe
against
second
marriages
.
The
moderate
judgement
of
Clemens
Alexandrinus
in
the
case
.
The
Canons
of
several
Councils
concerning
it
.
Three
sorts
of
digamy
,
or
second
marriages
.
Their
shunning
all
occasions
and
appearances
of
lightness
and
immodesty
:
abstaining
from
publick
meetings
,
feasts
,
plays
,
&c.
Constantine's
Law
that
no
widow
should
be
forced
to
appear
at
publick
Tribunals
.
Another
of
Theodosius
,
that
none
should
marry
within
twelve
compleat
months
after
her
husbands
decease
.
The
promiscuous
use
of
Baths
,
forbidden
both
by
Canon
and
Civil
Laws
.
Vnmarried
persons
,
especially
of
Ecclesiastick
relation
,
not
familiarly
to
converse
together
.
Mulieres
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
.
How
brought
in
:
condemned
by
the
Council
of
Antioch
,
and
that
of
Nice
.
Clandestine
marriages
dis-allowed
.
Their
abhorring
all
immodest
pictures
and
discourses
.
The
great
modesty
of
Gorgonia
.
Their
valuing
chastity
above
life
:
submitting
to
any
kind
of
death
rather
than
violate
it
:
Many
chusing
to
kill
themselves
rather
than
be
deflour'd
.
Several
instances
of
it
.
Impurity
in
Christians
bewail'd
as
a
great
scandal
:
punished
by
the
Church
with
very
severe
penalties
.
Several
passages
out
of
the
Fathers
and
Councils
noted
to
that
purpose
.
Christians
accused
by
the
Heathens
of
incest
and
adultery
.
The
summe
of
the
charge
.
Their
Answer
.
The
Heathens
very
unfit
to
bring
in
this
charge
,
being
themselves
so
notoriously
guilty
:
whole
Nations
,
their
wisest
Philosophers
,
their
very
Gods
themselves
:
this
fully
proved
against
them
.
The
very
Gentiles
tacitly
confessed
the
Christians
innocent
,
by
condemning
them
to
be
forcibly
prostituted
.
A
part
of
their
religion
not
to
give
way
to
wanton
looks
or
unchast
desires
.
The
eminent
prevalency
of
Christianity
in
converting
persons
from
uncleanness
and
debauchery
,
pleaded
and
asserted
.
The
original
of
the
accusation
enquired
into
.
Found
to
arise
from
the
beastly
practices
of
the
Gnosticks
,
&c.
who
though
guilty
of
the
most
notorious
villanies
,
and
of
these
in
particular
,
yet
shrowded
themselves
under
the
general
name
of
Christians
.
Some
forced
through
fear
to
confess
the
Christians
guilty
of
these
crimes
.
A
Third
considerable
instance
of
that
sobriety
and
moderation
for
which
the
Christians
were
so
renowned
of
old
,
was
their
Continence
,
and
abstaining
,
from
all
manner
of
uncleanness
,
which
is
that
Vertue
that
we
properly
call
Chastity
;
a
Vertue
for
which
how
eminent
they
were
(
notwithstanding
what
their
enemies
heavily
charged
upon
them
to
the
contrary
,
of
which
afterwards
)
we
shall
take
notice
of
in
some
few
particulars
.
First
,
The
Christians
of
those
times
were
so
far
from
breaking
in
upon
any
Vnchast
embraces
,
that
they
frequently
abstained
even
from
lawful
pleasures
,
and
kept
themselves
even
from
the
honourable
and
undefiled
bed
,
never
marrying
all
their
life
.
Octavius
)
chast
in
our
speech
,
Justin
Martyr
tells
the
Emperours
,
(
says
he
)
to
find
many
amongst
us
,
both
men
and
women
,
who
remain
unmarried
even
in
old
age
,
conceiving
that
in
this
state
they
shall
have
fitter
opportunities
of
drawing
near
to
God
.
Not
that
they
who
persever'd
in
this
course
of
Celibate
did
combine
themselves
into
distinct
Societies
,
and
bind
themselves
under
an
oath
of
perpetual
Virginity
(
as
the
humour
was
in
after
ages
)
for
of
this
not
the
least
shadow
appears
in
any
of
the
writings
of
those
times
,
they
lived
promiscuosly
(
till
towards
the
end
of
the
third
Century
)
applyed
themselves
to
the
business
of
their
place
and
station
,
and
only
lived
single
,
that
in
those
troublesome
and
hazardous
times
of
persecution
,
they
might
be
less
ensnared
with
the
entanglements
of
the
world
,
and
be
more
free
for
the
exercises
of
Religion
.
Secondly
,
When
they
did
marry
,
they
generally
profess'd
they
did
it
only
to
comply
with
the
great
end
of
the
institution
,
viz.
the
propagation
of
mankind
;
not
to
gratifie
wanton
and
brutish
desires
,
but
to
answer
the
great
end
of
nature
,
that
humane
society
might
not
fail
;
(
say
they
)
we
marry
not
at
all
,
but
keep
our selves
always
continent
;
M.
Foelix
)
within
the
bound
of
single
marriage
,
what
brave
women
there
are
amongst
the
Christians
.
The
truth
is
,
such
was
the
heavenly
zeal
and
temper
of
the
first
Ages
of
Christianity
,
that
they
would
have
no
more
to
do
with
the
World
,
than
they
needs
must
,
but
industriously
shun'd
all
its
burdens
and
encumbrances
,
amongst
which
they
especially
reckoned
marriage
,
a
state
not
rashly
to
be
engag'd
in
;
for
once
it
was
allowable
,
but
for
a
second
time
inexcusable
.
And
indeed
it
cannot
be
denied
but
that
many
of
the
Ancient
Fathers
,
Tertullian
,
Cyprian
,
Hierom
,
and
others
did
inveigh
against
s●cond
marriages
with
too
much
bitterness
and
severity
,
violently
pressing
many
passages
in
Scripture
to
serve
the
cause
,
straining
the
string
many
times
till
it
crack'd
again
;
and
not
sticking
to
censure
and
condemn
second
marriages
as
little
better
than
adultery
.
who-ever
puts
away
his
wife
and
takes
another
,
commits
adultery
;
which
place
,
as
also
another
of
like
importance
,
how
perversly
he
interprets
,
and
impertinently
applies
to
his
purpose
,
I
am
not
willing
to
remember
.
Clemens
Alexandrinus
speaks
in
the
case
with
much
more
modesty
and
moderation
;
we
should
bear
one
anothers
burdens
,
lest
he
who
seems
to
stand
fair
,
do
fall
himself
:
and
as
for
second
marriages
that
of
the
Apostle
is
to
take
place
,
if
they
cannot
contain
,
they
should
marry
,
for
it
is
better
to
marry
than
to
burn
.
However
't
is
certain
the
Fathers
of
old
generally
did
what
they
could
to
discourage
second
marriages
.
at
once
,
this
was
condemn'd
by
the
Roman
Laws
:
the
second
,
when
the
former
wife
being
dead
the
man
married
a
second
time
:
a
third
,
when
for
any
slight
cause
a
man
put
away
his
wife
by
a
bill
of
divorce
,
and
married
another
,
which
though
then
frequently
practis'd
,
and
conniv'd
at
(
if
not
allow'd
)
by
the
Laws
of
those
Times
,
was
yet
prohibited
by
the
decrees
of
the
Church
,
and
of
this
last
sort
(
says
he
)
many
of
the
Antient
Canons
are
to
be
understood
.
Thirdly
,
They
were
infinitely
careful
to
shun
all
occasions
and
appearances
of
lightness
and
immodesty
,
what-ever
might
tend
to
inveagle
their
senses
,
and
to
debauch
their
mind
and
manners
,
nay
what-ever
might
but
give
a
suspicion
of
wantonness
and
incontinence
:
They
declin'd
as
much
as
might
be
going
to
all
Publique
Meetings
,
such
as
Feasts
,
Plays
,
Shews
,
&c.
Therefore
Cyprian
severely
chides
with
some
Virgins
for
being
present
at
Weddings
,
no
woman
of
what
quality
or
rank
soever
should
marry
again
within
a
year
at
least
(
i.e.
within
twelve
full
months
,
whereas
under
the
old
Roman
Laws
,
the
time
of
mourning
was
but
ten
,
as
a
Learned
Interpreter
of
that
Law
observes
)
after
her
husbands
death
,
and
this
he
ratified
by
a
double
penalty
,
a
note
of
perpetual
infamy
to
be
set
upon
the
offending
person
,
and
the
loss
of
her
whole
dower
and
what-ever
estate
her
husband
had
bequeathed
her
,
which
was
to
go
to
the
children
she
had
by
him
,
or
if
none
,
to
his
next
of
kin
.
common
baths
with
women
.
And
for
very
good
reason
;
it
being
a
thing
(
as
Zonaras
observes
)
both
shameful
and
uncomely
in
it self
,
and
pernicious
in
its
consequence
:
for
how
easily
does
an
unlawful
flame
kindle
from
such
a
spark
?
and
when
humane
nature
is
of
it self
so
ready
to
boyl
over
,
who
would
pour
oyl
upon
the
fire
?
a
thing
ever
look'd
upon
as
repugnant
to
all
the
Laws
of
modesty
,
yea
even
by
them
that
are
without
;
this
being
(
says
the
Council
)
one
of
the
chiefest
things
which
the
very
Heathens
condemn
,
and
for
which
they
censure
and
reproach
us
.
Parallel
to
this
,
Photius
and
his
Commentator
Balsamon
tell
us
of
a
Law
of
the
Emperour
Justinian
,
snare
of
the
devil
.
Wherefore
he
commends
Pomponius
for
having
suspended
the
Deacon
and
the
rest
that
had
kept
such
familiar
correspondence
with
those
Virgins
;
and
ordered
that
they
should
not
be
absolved
,
till
they
had
sufficiently
testified
their
repentance
,
and
made
it
appear
by
satisfactory
evidence
that
no
unlawful
familiarity
had
passed
between
them
,
and
that
if
ever
they
returned
to
the
like
co-habitation
,
greater
penalties
should
be
inflicted
upon
them
.
The
foundation
of
which
ill
custom
doubtless
sprung
,
or
at
least
took
encouragement
from
hence
;
in
those
first
times
of
Christianity
it
was
usual
for
Clergy-men
,
such
especially
as
were
sent
up
and
down
to
preach
the
Gospel
,
to
have
some
grave
and
sober
woman
along
with
them
,
who
might
be
helpful
and
assisting
to
them
,
and
who
was
neither
Wife
nor
Concubine
,
but
taken
in
either
upon
the
account
of
necessary
attendance
,
or
the
pretence
of
piety
.
These
women
in
the
writings
of
the
Church
(
wherein
there
is
frequent
mention
of
them
)
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
were
brought
in
,
taken
into
the
house
as
Domestick
assistants
to
Ecclesiastick
persons
.
But
this
proving
matter
of
scandal
and
inconvenience
,
was
not
only
cried
out
against
by
private
Fathers
,
but
by
publick
Synods
;
the
Council
of
Antioch
held
in
the
Reign
of
Aurelian
the
Emperour
,
Paulus
Samosatenus
,
condemn
this
among
the
rest
,
that
he
and
his
Presbyters
and
Deacons
kept
these
introduced
women
,
whereby
horrible
inconveniencies
did
arise
,
for
besides
the
snare
and
temptation
of
it
,
although
they
should
keep
themselves
innocent
,
yet
they
could
not
avoid
the
suspicion
and
scandal
that
would
arise
,
and
the
danger
of
drawing
in
others
by
their
bad
example
.
extraneae
,
strangers
;
by
which
name
they
are
also
call'd
in
a
Law
of
the
Emperour
Honorius
,
Nicene
Canon
,
which
't
is
not
to
be
doubted
that
Emperour
had
in
his
eye
when
he
made
that
Constitution
.
Clemens
Alexandrinus
expresly
tells
us
;
not
doing
any
thing
that
seemed
but
to
carry
an
ill
colour
with
it
.
Fourthly
,
They
valued
their
innocency
and
their
honour
above
their
lives
,
and
therefore
chose
to
undergo
the
greatest
dangers
,
to
dye
,
yea
,
to
kill
themselves
rather
than
any
violence
should
be
offered
to
their
chastity
.
As
the
fairest
promises
could
not
tempt
them
,
so
neither
could
the
fiercest
torments
affright
them
into
any
unchast
compliance
.
When
Maximinus
the
Emperour
governed
in
the
Eastern
parts
,
Noble
Woman
at
Rome
,
wife
to
the
Prefect
or
Chief
Governour
of
the
City
,
(
but
a
Christian
)
that
Maxentius
the
Emperour
being
passionately
enflamed
with
the
love
of
her
,
sent
Officers
to
fetch
her
,
who
breaking
into
the
house
,
to
the
great
terrour
of
her
husband
,
would
violently
have
seiz'd
on
her
;
of
whom
she
beg'd
only
so
much
time
,
as
that
she
might
a
little
dress
and
adorn
her self
;
under
which
pretence
,
retiring
into
her
chamber
,
she
caught
up
a
sword
,
and
by
a
fatal
stroke
left
the
Messengers
nothing
but
a
dismal
spectacle
of
amazement
and
horrour
.
These
instances
(
both
of
them
highly
applauded
by
Chrysostome
and
Eusebious
)
I
quote
not
to
justifie
a
mans
violent
laying
hands
upon
himself
,
as
either
lawful
or
laudable
;
whether
in
some
such
cases
persons
might
not
be
acted
by
more
divine
motions
,
extraordinary
and
heroick
impulses
(
the
case
of
Sampson
,
And
in
those
cases
wherein
life
was
not
concern'd
,
they
gave
the
greatest
testimony
how
much
they
abhorred
all
uncleanness
.
Fifthly
,
When
ever
any
was
found
guilty
of
the
least
uncleanness
,
it
was
look'd
upon
and
bewail'd
as
a
very
heinous
sin
,
and
a
great
dishonour
to
the
Christian
name
:
bodies
,
the
temples
of
God
,
even
after
they
were
sanctified
by
confession
,
and
cleans'd
by
baptism
,
with
filthy
and
infamous
embraces
,
promiscuously
using
the
beds
and
lodgings
of
the
women
:
When
although
they
should
be
free
from
actual
adultery
,
yet
even
in
this
't
would
be
a
fault
of
a
mighty
aggravation
,
that
by
their
scandalous
example
others
might
be
seduced
into
ruine
.
S.
Basil
writing
to
a
Monk
,
who
had
been
overtaken
with
this
fault
,
overcome
the
world
,
filling
even
to
the
place
where
he
liv'd
a
cup
of
infamy
and
reproach
.
In
the
next
Epistle
he
deals
with
the
Woman
,
and
treats
her
with
the
same
elegant
severity
,
though
in
both
he
so
aggravates
the
case
,
as
to
excite
them
to
repentance
,
and
to
a
speedy
recovery
of
themselves
out
of
the
snare
of
the
Devil
.
But
because
good
words
and
perswasions
were
not
cords
strong
enough
to
restrain
some
mens
irregular
lusts
and
passions
,
they
twisted
with
them
the
Discipline
of
the
Church
:
And
therefore
.
Sixthly
,
They
were
wont
to
punish
the
breach
of
Chastity
by
inflicting
severe
penalties
upon
incontinent
persons
:
Amongst
all
the
sins
that
were
most
sharply
punished
in
the
ancient
Church
,
Master
Heretick
,
and
espoused
his
Doctrines
and
Opinions
.
The
truth
is
,
in
those
first
times
the
punishment
of
Adultery
was
very
great
,
perpetual
penance
all
a
mans
life
,
and
scarce
being
admitted
into
Communion
at
the
very
hour
of
death
;
till
Pope
Zephyrinus
about
the
year
two
hundred
and
sixteen
,
considering
the
great
inconveniencies
of
so
much
severity
,
persons
hereby
being
oft
driven
into
despair
,
and
others
discouraged
from
coming
over
to
the
Christian
Faith
,
ordered
that
Penance
in
this
case
should
be
limited
to
a
shorter
time
,
which
being
ended
,
such
persons
might
be
received
again
into
the
bosom
of
the
Church
.
This
Decree
gave
great
offence
to
the
African
Churches
,
Anno
three
hundred
and
fifteen
,
seven
years
Penance
before
they
were
admitted
to
the
Communion
.
By
the
Synod
of
Illiberis
,
fifteen
years
Penance
,
Fornication
at
seven
,
and
then
to
be
admitted
to
the
Holy
Sacrament
.
His
Brother
Gregory
Bishop
of
Nyssa
treating
about
the
same
affairs
,
nine
years
Penance
and
suspension
from
the
Sacrament
,
and
Adultery
,
and
all
other
species
of
uncleanness
with
double
that
time
;
though
allowing
a
liberty
to
the
Spiritual
Guide
to
contract
this
time
,
as
the
circumstances
of
the
Case
or
Person
might
require
.
But
both
these
last
mention'd
being
but
private
Bishops
,
their
Canons
could
be
no
further
obligatory
than
to
those
particular
Diocesses
,
that
were
under
their
charge
.
And
indeed
the
censures
of
the
Church
in
this
case
did
much
vary
according
to
time
and
place
,
in
some
more
rigid
and
severe
,
in
others
more
laxe
and
favourable
,
though
in
all
,
such
as
did
abundantly
shew
what
hearty
enemies
they
were
to
all
filthiness
and
impurity
whatsoever
.
What
has
been
hitherto
said
of
the
Modesty
,
the
chast
and
sober
carriage
of
the
Primitive
Christians
,
will
receive
further
light
,
if
we
consider
how
clearly
they
vindicated
themselves
from
that
malicious
charge
of
Incest
and
Adultery
,
which
the
Heathens
commonly
charg'd
upon
them
;
so
commonly
,
that
we
scarce
find
any
of
the
ancient
Apologists
but
takes
notice
of
it
and
confutes
it
.
The
sum
of
the
charge
,
as
't
is
more
formally
drawn
up
by
the
Heathen
in
M.
Foelix
,
[
he
means
their
love-feasts
]
with
their
Wives
,
Children
,
Sisters
,
Mothers
,
persons
of
every
Age
and
Sex
,
where
after
they
have
well
eaten
and
drunk
,
and
begun
to
be
warm
and
merry
,
heated
with
the
excess
of
wine
,
a
piece
of
meat
is
thrown
for
the
dogs
,
who
being
tied
to
the
Candlesticks
,
begin
to
leap
and
frisk
about
till
they
have
run
away
with
,
and
put
out
the
lights
,
and
then
nothing
being
left
but
darkness
,
the
fit
cover
and
shadow
for
impudence
and
villany
,
they
promiscuously
run
amongst
one
another
into
filthy
and
incestuous
embraces
;
and
if
they
be
not
all
alike
guilty
of
incest
,
't
is
not
the
faults
of
their
will
,
but
the
good
fortune
of
their
chance
,
seeing
what
actually
happens
to
one
,
is
intentionally
the
lot
of
all
.
This
is
the
tale
;
which
however
absurd
and
incredible
,
yet
strangely
found
belief
,
or
at
least
was
pretended
to
be
believ'd
amongst
the
enemies
of
Christianity
.
Now
,
though
it
be
sufficiently
refuted
by
what
has
been
already
said
,
yet
we
may
observe
the
Christians
of
those
times
further
pleading
these
Four
things
in
their
own
vindication
.
First
,
That
if
the
Charge
had
been
true
,
yet
the
Heathens
had
little
reason
to
object
it
to
the
Christians
,
Clemens
Alexandrinus
tells
them
,
that
as
they
had
ordered
the
matter
,
by
the
Marriages
,
begeting
Children
,
Adulteries
,
and
Banquets
of
their
gods
,
(
which
they
set
out
in
their
Plays
and
Poems
)
they
had
turn'd
Heaven
into
a
Comick
Scene
,
and
made
the
Deity
a
piece
of
dramatick
sport
,
and
by
a
satyrick
wit
had
jested
Religion
,
and
whatever
was
most
Sacred
into
scorn
and
laughter
.
Nothing
more
usual
amongst
them
(
as
he
there
observes
)
than
to
hang
their
rooms
with
the
pictures
of
their
gods
drawn
in
the
most
lascivious
and
propudious
postures
,
engaged
in
the
most
filthy
and
dishonest
actions
,
enough
to
shame
intemperance
it self
.
These
(
says
he
)
are
the
original
patterns
of
your
soft
effeminacy
;
this
your
beastly
and
shameful
divinity
;
these
the
doctrines
of
your
gods
,
co-partners
with
you
in
your
uncleanness
and
adultery
.
And
whereas
they
might
pretend
,
that
these
stories
of
their
gods
were
only
the
extravagant
inventions
of
their
Poets
,
who
took
a
liberty
to
say
any
thing
to
gratifie
the
people
;
Athanasius
answers
,
Achilles
,
Vlysses
,
Nestor
,
Hector
,
or
any
of
the
rest
;
all
depending
upon
the
same
warrant
and
authority
.
This
propagated
loosness
and
uncleanness
to
them
under
the
notion
and
shadow
of
Religion
;
such
as
the
gods
are
,
such
warrantably
may
be
their
Worshippers
.
Where-ever
you
are
(
says
Tertullian
)
at
home
or
abroad
,
the
strumpet
reproaches
the
honest
woman
;
for
though
they
merchandize
for
lust
,
and
keep
open
shop
for
all
manner
of
uncleanness
,
not
abstaining
from
the
violation
and
abuse
of
Youth
,
males
with
males
committing
that
which
is
unseemly
;
though
themselves
are
guilty
of
these
villanies
,
which
they
report
also
of
their
gods
,
and
do
themselves
boast
of
them
as
brave
atchievements
,
yet
have
they
the
face
to
accuse
us
of
them
.
Adulterers
and
Sodomites
as
they
are
,
they
charge
us
who
are
either
always
continent
,
or
never
marry
more
than
once
;
themselves
in
the
mean
while
living
like
fishes
,
where
the
great
ones
subdue
and
swallow
up
the
less
.
Justin
Martyr
this
freely
and
passionately
bespeak
the
Senate
;
It
were
to
be
wished
that
some
body
getting
up
into
a
high
place
,
should
with
a
loud
voice
cry
out
,
Be
afraid
,
be
afraid
to
charge
those
things
,
of
which
you
your selves
are
openly
guilty
,
upon
the
innocent
and
undeserving
;
to
attribute
what
belongs
only
to
your selves
and
to
your
gods
,
to
those
,
with
whom
there
is
not
so
much
as
the
shadow
of
any
such
thing
to
be
found
:
Learn
to
be
more
wise
and
sober
,
and
repent
of
such
injustice
.
Secondly
,
That
the
Heathens
themselves
did
tacitly
confess
Christians
to
be
Innocent
in
this
case
,
when
their
great
care
was
how
they
might
debauch
them
;
't
was
a
part
of
their
severest
punishment
to
be
prostituted
,
and
exposed
to
rudeness
and
violence
;
a
penalty
which
they
would
never
have
inflicted
upon
them
,
had
they
really
been
such
lewd
profligate
persons
as
their
enemies
endeavoured
to
represent
them
.
This
Plea
Tertullian
urges
in
the
close
of
his
Apology
;
(
sayes
he
)
crucifie
,
and
torment
us
;
your
cruelty
and
injustice
is
the
evidence
of
our
Innocency
,
and
therefore
God
suffers
it
to
come
upon
us
:
for
while
you
chuse
rather
to
condemn
a
woman
that
is
a
Christian
to
the
Stews
than
to
the
Lions
,
you
plainly
confess
that
the
violation
of
chastity
is
accounted
by
us
a
heavier
penalty
than
any
punishment
or
kind
of
death
which
you
can
inflict
upon
us
.
An
eminent
instance
hereof
(
though
of
the
other
sex
)
S.
Hierom
relates
to
this
purpose
:
Thirdly
,
they
confidently
assured
them
that
amongst
Christians
it
was
not
only
unlawful
to
be
actually
unclean
,
but
to
look
after
a
woman
with
wanton
and
unchaste
desires
;
our
Lord
(
says
Justin
Martyr
)
has
told
us
that
whosoever
looks
after
a
woman
to
lust
after
her
,
if
our
right
eye
offend
us
we
must
pluck
it
out
;
as
therefore
humane
Laws
condemn
two
Wives
,
so
by
the
Laws
of
our
Master
they
are
sinners
,
who
look
upon
a
woman
with
unfit
desires
after
her
;
for
not
only
he
that
really
commits
adultery
is
rejected
by
him
,
but
even
he
that
has
a
mind
to
it
;
not
only
our
actions
,
but
our
very
thoughts
being
open
unto
God
.
our
Lord
)
looks
after
a
woman
to
desire
her
,
has
play'd
the
adulterer
with
her
in
his
heart
:
we
are
not
therefore
allowed
to
use
our
eyes
to
any
other
purposes
,
than
those
for
which
God
created
them
,
viz.
to
be
lights
to
the
body
:
to
abuse
them
to
wantonness
,
is
to
be
guilty
of
adultery
,
for
as
much
as
they
know
they
were
made
for
other
ends
,
and
cannot
but
be
conscious
to
themselves
of
their
own
thoughts
;
and
how
is
it
possible
for
men
under
such
limitations
to
be
otherwise
than
chaste
and
sober
?
for
we
have
not
to
deal
with
humane
Laws
,
under
which
a
man
may
be
wicked
,
and
yet
escape
;
but
our
discipline
was
delivered
by
God
himself
;
we
have
a
Law
which
makes
our
selves
the
rule
and
measure
of
righteousness
towards
others
;
according
therefore
to
the
difference
of
age
we
account
some
as
Sons
and
Daughters
,
others
as
Brethren
and
Sisters
;
the
more
aged
we
honour
in
the
place
of
Parents
;
those
therefore
whom
we
account
as
Sisters
,
or
as
allied
to
us
in
any
other
relation
,
we
reckon
it
a
matter
of
great
concernment
that
they
should
be
chaste
and
incorrupt
.
Fourthly
,
They
pleaded
,
that
this
objection
would
easily
vanish
,
if
they
would
but
consider
what
a
strange
change
and
alteration
was
in
this
very
case
wrought
upon
persons
at
their
first
conversion
to
Christianity
;
immediately
becoming
quite
of
another
spirit
and
temper
from
what
they
were
before
.
We
who
before
time
(
says
Justin
Martyr
,
speaking
of
the
converting
power
of
the
Christian
doctrine
)
did
please
our selves
in
fornications
and
uncleanness
,
Christ
came
not
to
call
the
chaste
and
righteous
[
they
needed
it
not
]
but
the
wicked
,
the
incontinent
,
and
the
unrighteous
to
repentance
.
And
in
his
other
Apology
he
gives
an
instance
of
a
woman
,
who
having
together
with
her
husband
lived
a
very
vicious
and
debauched
course
of
life
,
after
her
conversion
to
Christianity
became
strictly
chaste
and
sober
;
and
not
content
with
this
,
she
urged
her
husband
also
to
do
the
like
laying
before
him
the
doctrines
of
Christianity
,
and
perswading
him
both
by
the
rewards
and
punishments
of
another
World
:
but
he
obstinately
refusing
,
it
begot
a
quarrel
between
them
,
which
still
ripen'd
into
a
wider
breach
,
till
it
became
matter
of
publick
cognizance
,
and
was
an
occasion
for
Justin
Martyr
to
write
that
excellent
Apology
for
the
Christians
.
(
sayes
he
)
do
men
stand
in
their
own
light
,
and
contend
against
those
advantages
which
they
might
reap
by
Christianity
.
This
Argument
from
the
powerful
and
successful
influence
of
the
Christian
Faith
,
Origen
frequently
makes
use
of
;
(
says
he
)
confess
the
excellency
and
divinity
of
Christs
doctrine
,
who-ever
do
but
look
into
the
lives
of
those
that
adhere
to
it
,
comparing
their
former
course
of
life
with
that
which
they
now
lead
,
and
considering
in
what
impurities
,
lusts
and
wickednesses
every
one
of
them
wallowed
before
they
embraced
this
doctrine
;
but
since
that
they
entertained
it
,
how
much
more
grave
,
moderate
and
constant
are
they
become
,
insomuch
that
some
of
them
out
of
a
desire
of
a
more
transcendent
purity
,
and
that
they
may
worship
God
with
a
chaster
mind
,
deny
themselves
even
the
pleasures
of
a
lawful
bed
:
The
same
he
affirms
elsewhere
,
Give
me
(
says
he
)
a
man
that
's
angry
,
furious
,
and
passionate
;
and
with
a
few
words
from
God
,
I
'le
render
him
as
meek
and
quiet
as
a
Lamb
:
Give
me
one
that
's
lustful
,
filthy
and
vicious
,
and
you
shall
see
him
sober
,
chaste
and
continent
:
the
same
he
instances
in
most
other
Vices
.
So
great
(
says
he
)
is
the
power
of
the
divine
wisdom
,
that
being
infused
into
the
breast
of
a
man
,
it
will
soon
expel
that
folly
which
is
the
grand
parent
of
all
vice
and
wickedness
.
The
innocency
of
Christians
standing
thus
clear
from
this
wicked
imputation
,
it
may
not
be
amiss
before
we
conclude
to
enquire
a
little
into
the
rise
and
original
of
this
absurd
and
malicious
charge
.
purely
invented
falshood
,
but
that
it
had
some
ground
of
pretence
,
though
ill
applied
;
and
so
we
shall
find
it
had
;
for
which
we
are
to
know
that
in
the
most
early
times
of
Christianity
there
were
several
sorts
of
Hereticks
(
who
though
they
had
their
particular
names
,
yet
all
call'd
themselves
Christians
,
accounting
that
hereby
they
grac'd
and
honour'd
their
party
as
Epiphanius
tells
us
)
the
followers
of
Simon
Magus
,
Menander
,
Marcion
,
Marcus
,
Basilides
,
&c.
who
all
went
under
the
general
name
of
Gnosticks
,
and
were
under
the
pretence
of
Religion
guilty
of
the
most
prodigious
villanies
,
and
particularly
those
we
are
speaking
of
.
fear
of
God
restrained
from
sin
either
in
word
or
thought
,
as
a
company
of
ignorant
and
silly
fellows
;
magnifying
themselves
,
styling
themselves
perfect
and
the
Seeds
of
Election
:
and
much
more
in
other
places
to
the
same
purpose
;
where
he
gives
account
of
the
prophane
and
hellish
Rites
of
their
Assemblies
.
Of
the
Carpocratians
,
another
gang
of
those
bruitish
Hereticks
,
Clemens
Alexandrinus
relates
the
same
both
as
to
their
doctrines
and
practices
,
reporting
the
matter
almost
in
the
very
same
circumstances
wherein
it
is
charg'd
upon
the
Christians
by
the
Heathen
in
Min.
Foelix
,
viz.
that
both
men
and
women
used
to
meet
at
supper
(
which
they
had
in
imitation
of
the
true
Christian
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Love-feast
)
where
after
they
had
loaded
themselves
with
a
plentiful
meal
,
to
prevent
all
shame
,
if
they
had
any
remain'd
,
they
put
out
the
lights
,
and
then
promiscuously
mix'd
in
filthiness
with
one
another
,
or
else
each
sorting
as
they
pleas'd
.
And
of
the
Gnosticks
Epiphanius
tells
us
,
that
they
had
their
wives
in
common
,
right
ear
with
a
brand
,
first
sight
by
privy
marks
and
signs
)
and
having
thus
own'd
and
received
each
other
,
they
went
to
their
luxurious
feasts
,
and
to
those
horrid
brutishnesses
that
followed
after
.
Now
this
being
the
case
with
these
abominable
wretches
,
who
yet
had
the
face
to
call
themselves
Christians
,
it
is
no
wonder
if
Jews
and
Gentiles
,
who
were
greedy
of
any
occasion
to
bespatter
and
reproach
Christians
,
and
rather
than
not
find
an
occasion
would
make
one
,
charg'd
it
upon
all
Christians
,
either
not
knowing
it
to
be
otherwise
,
or
if
they
did
,
not
willing
to
distinguish
between
true
and
false
.
And
that
this
was
the
true
and
only
rise
and
ground
of
the
charge
,
besides
some
intimations
of
it
in
Justin
Martyr
,
CHAP.
VI.
Of
their
readiness
and
constancy
in
professing
their
Religion
.
Their
courage
and
undauntedness
in
professing
the
Truth
though
reproach'd
and
persecuted
.
Their
open
and
resolute
owning
it
to
the
face
of
their
enemies
,
and
in
defiance
of
the
greatest
dangers
.
The
story
of
Victorinus
the
Rhetorician
converted
by
Simplician
.
The
free
and
impartial
Answers
of
Maris
to
Julian
,
of
Basil
to
the
Arrian
Governour
.
Polycarp's
refusing
to
fly
when
Officers
were
sent
to
apprehend
him
.
His
resolute
carriage
before
the
Proconsul
.
The
like
of
Cyprian
.
No
torments
could
make
them
deny
Christ
.
Women
unconquerable
.
The
excellent
instance
of
Blandina
and
others
.
Divers
voluntarily
offering
themselves
.
Others
offering
to
plead
the
cause
of
the
Christans
,
though
with
the
immediate
hazard
of
their
lives
.
This
boldness
and
resolution
noted
as
an
argument
of
the
excellency
of
their
Religion
,
and
the
goodness
of
their
cause
above
that
of
the
best
Philosophers
.
Aristoteles
flying
for
fear
of
suffering
for
his
Opinions
.
The
cowardly
silence
of
Iamblichus
his
Scholars
.
This
resolution
of
theirs
confessed
by
Heathens
,
Pliny
,
Apollo's
Oracle
in
the
case
of
Porphyrie's
wife
,
Galen
.
The
constancy
of
Christians
to
their
Religion
proverbial
.
WHen
our
blessed
Saviour
sent
out
his
Disciples
to
preach
the
Gospel
,
he
acquainted
them
with
the
difficulties
that
were
like
to
attend
their
message
,
but
withall
bad
them
arm
themselves
with
Constancy
and
Resolution
,
and
not
to
regard
the
scoffs
and
reproaches
,
the
miseries
and
sufferings
that
might
fall
upon
them
,
not
to
fear
them
that
could
only
kill
the
body
,
but
to
make
a
free
and
bold
Confession
of
his
Name
before
the
world
,
and
chearfully
to
take
up
their
Cross
and
follow
him
:
and
S.
Paul
,
though
himself
then
in
chains
at
Rome
,
exhorts
the
Christians
to
stand
fast
in
one
spirit
,
with
one
mind
striving
together
for
the
Faith
of
the
Gospel
,
being
in
nothing
terrified
by
their
adversaries
,
it
being
given
them
on
the
behalf
of
Christ
,
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
;
which
made
it
very
necessary
for
them
to
have
their
feet
shod
with
the
preparation
of
the
Gospel
of
Peace
.
And
certainly
,
if
ever
true
courage
and
greatness
of
mind
appear'd
in
any
persons
in
the
world
,
it
was
in
the
Christians
of
those
times
,
who
with
such
a
generous
and
unterrified
mind
defied
dangers
and
torments
,
own'd
and
gloried
in
the
profession
of
Christianity
against
all
the
threats
,
reproaches
,
and
persecutions
which
the
worst
of
their
adversaries
could
make
against
them
.
We
shall
first
see
what
account
their
Apologists
give
of
it
even
before
their
enemies
,
and
then
how
they
made
it
good
in
their
lives
and
actions
.
Justin
Martyr
speaking
of
the
successful
propagation
of
the
Gospel
,
(
says
he
)
going
forth
from
Jerusalem
,
preach'd
the
powerful
Word
in
every
place
;
although
it
were
Capital
either
to
preach
or
to
profess
the
Name
of
Christ
,
which
yet
we
do
every-where
embrace
and
teach
:
which
if
you
,
as
enemies
,
still
go
on
to
obstruct
,
the
worst
you
can
do
,
is
but
to
kill
us
,
whereby
you
will
do
us
no
great
harm
,
but
will
purchase
to
your selves
,
and
to
all
those
that
unjustly
persecute
us
,
and
persist
impenitent
in
their
proceedings
,
the
vengeance
of
eternal
flames
.
And
when
Trypho
the
Jew
had
charg'd
Christianity
for
an
idle
story
,
(
says
he
)
that
have
entertain'd
the
Religion
of
the
Holy
Jesus
,
your selves
know
very
well
,
that
there
's
none
throughout
the
world
that
's
able
to
subdue
or
affright
us
out
of
our
profession
;
nothing
being
plainer
,
than
that
though
our
heads
be
exposed
to
Swords
and
Axes
,
our
bodies
fastned
to
the
Cross
,
though
thrown
to
wild
beasts
,
harrassed
out
with
chains
,
fire
,
and
all
other
instruments
of
torment
,
yet
do
we
not
start
from
our
profession
;
nay
,
the
more
these
things
happen
to
us
,
the
faster
others
flock
over
to
the
Name
of
Jesus
,
and
become
pious
and
devout
followers
of
Christ
;
it
being
with
us
in
this
case
,
as
with
a
Vine
,
which
being
prun'd
and
trim'd
,
and
its
luxurious
excrescences
par'd
off
,
brings
forth
more
fruitful
and
flourishing
branches
.
Simon
Magus
,
whom
they
held
to
be
a
God
above
all
Principality
and
Power
,
he
could
not
but
by
an
address
make
his
complaint
to
Caesar
,
not
regarding
the
hazards
and
troubles
that
might
ensue
upon
it
.
Tertullian
giving
the
Heathens
an
account
of
that
Christ
whom
they
worship'd
,
We
speak
it
(
says
he
)
and
we
speak
it
openly
,
are●earing
●earing
our
flesh
,
and
shedding
our
blood
,
we
cry
aloud
,
that
we
worship
God
through
Christ
.
So
fully
were
they
satisfied
in
the
truth
of
their
Religion
,
as
to
be
ready
rather
a
thousand
times
to
dye
than
to
deny
it
.
Nor
were
these
meerly
big
words
with
which
the
Christians
vapour'd
in
the
sight
of
their
enemies
,
we
shall
find
that
they
made
them
good
by
acting
suitable
to
these
professions
and
protestations
.
They
did
not
then
think
it
enough
to
espouse
the
faith
of
Christ
,
unless
they
publickly
testified
it
to
the
world
;
whereof
this
instance
amongst
others
:
What
,
are
they
then
the
walls
that
make
a
Christian
?
This
answer
he
as
oft
return'd
as
the
other
urg'd
a
publick
confession
,
for
he
was
not
willing
to
disoblige
his
great
friends
,
who
he
knew
would
fall
foul
upon
him
:
till
by
reading
and
meditation
he
gathered
courage
,
and
fearing
that
Christ
would
deny
him
before
the
Holy
Angels
,
if
he
should
refuse
to
confess
him
before
men
,
he
became
sensible
of
his
fault
,
and
was
asham'd
of
his
vanity
and
folly
,
and
calling
to
Simplician
,
Let
us
go
(
said
he
)
into
the
Church
,
I
will
now
become
a
Christian
;
which
when
he
had
done
,
and
had
been
thorowly
instructed
in
the
Faith
of
Christ
,
he
offer'd
himself
to
baptism
;
and
being
to
make
the
accustomed
confession
of
his
Faith
,
the
Ministers
of
the
Church
offer'd
him
the
liberty
of
doing
it
in
a
more
private
way
(
as
they
were
wont
to
do
for
those
who
were
of
a
fearful
and
bashful
temper
)
which
he
utterly
refused
,
and
openly
made
it
before
all
the
people
;
affirming
it
to
be
unreasonable
that
he
should
be
ashamed
to
confess
his
hopes
of
Salvation
before
the
people
,
who
while
he
taught
Rhetorick
(
wherein
he
hoped
for
no
such
reward
)
had
publickly
professed
it
every
day
.
An
action
that
begat
great
wonder
in
Rome
,
as
it
was
no
less
matter
of
rejoycing
to
the
Church
.
No
dangers
could
then
sway
good
men
from
doing
of
their
duty
.
Cyprian
highly
commends
Cornelius
for
taking
the
Bishoprick
of
Rome
upon
him
in
so
dangerous
a
time
;
Galilean
God
would
never
cure
him
;
to
which
the
good
old
man
presently
answered
,
I
thank
my
God
,
who
has
taken
away
my
sight
,
that
I
might
not
behold
the
face
of
one
that
has
laps'd
into
so
great
impiety
.
Were
they
at
any
time
attempted
by
arts
of
flattery
and
enticement
,
the
charms
would
not
take
place
upon
them
.
Estate
,
Banishnent
,
Torment
,
and
Death
;
but
threaten
us
with
something
else
if
thou
canst
(
said
Basil
)
for
none
of
these
things
can
reach
us
;
confiscation
of
Estate
cannot
hurt
him
,
that
has
nothing
to
lose
,
unless
thou
wantest
these
tatter'd
and
thread-bare
garments
,
and
a
few
Books
wherein
all
my
estate
lies
;
nor
can
I
be
properly
banished
,
who
am
not
tied
to
any
place
,
where-ever
I
am
't
will
be
my
Country
,
the
whole
earth
is
Gods
,
in
which
I
am
but
a
Pilgrim
and
a
stranger
:
I
fear
no
torments
,
my
body
not
being
able
to
hold
out
beyond
the
first
stroke
;
and
for
death
,
't
will
be
a
kindness
to
me
,
for
't
will
but
so
much
the
sooner
send
me
unto
God
,
for
whose
sake
I
live
,
and
am
indeed
in
a
great
measure
already
dead
,
towards
which
I
have
been
a
long
time
hastning
.
And
there
's
no
reason
to
wonder
at
this
freedom
of
speech
;
in
other
things
we
are
meek
and
yielding
;
but
when
the
Cause
of
God
and
Religion
is
concerned
,
over-looking
all
other
things
,
we
direct
our
thoughts
only
unto
him
;
and
then
fire
and
sword
,
wild
beasts
and
engines
to
tear
off
our
flesh
,
are
so
far
from
being
a
terrour
,
that
they
are
rather
a
pleasure
and
recreation
to
us
:
Reproach
and
threaten
,
and
use
your
power
to
the
utmost
,
yet
let
the
Emperour
know
,
that
you
shall
never
be
able
to
make
us
assent
to
your
wicked
Doctrine
,
no
,
though
you
should
threaten
ten
thousand
times
worse
than
all
this
.
The
Governour
was
strangely
surpriz'd
with
the
spirit
and
resolution
of
the
man
,
and
went
and
told
the
Emperour
,
that
one
poor
Bishop
was
too
hard
for
them
all
.
And
indeed
so
big
were
their
spirits
with
a
desire
to
assert
and
propagate
their
Religion
,
that
they
would
not
hide
their
heads
to
decline
the
greatest
dangers
.
the
will
of
the
Lord
be
done
;
and
coming
down
out
of
his
Chamber
,
saluted
the
Officers
with
a
chearful
and
a
pleasant
countenance
:
as
they
were
carrying
him
back
,
two
persons
of
eminency
and
authority
met
him
in
the
way
,
took
him
up
into
their
Chariot
,
labour'd
by
all
means
to
perswade
him
to
do
sacrifice
;
which
when
he
absolutely
refus'd
after
all
their
importunities
,
they
turn'd
their
kindness
into
reproaches
,
and
tumbled
him
with
so
much
violence
out
of
the
Chariot
,
that
he
was
sorely
bruised
with
the
fall
;
but
nothing
daunted
,
as
if
he
had
received
no
harm
,
he
chearfully
went
on
his
way
,
a
voice
being
heard
as
he
went
along
,
as
it
were
from
Heaven
,
Polycarp
,
be
strong
,
and
quit
thy self
like
a
man
.
When
he
came
before
the
Tribunal
,
the
Proconsul
asked
him
whether
he
was
Polycarp
,
which
he
presently
confessed
;
then
he
attempted
by
all
arts
of
perswasion
to
urge
him
to
deny
Christ
,
or
to
do
but
something
that
might
look
like
it
,
but
all
in
vain
;
These
fourscore
and
six
years
(
says
he
)
have
I
served
Christ
,
and
he
never
did
me
any
harm
,
and
how
then
can
I
blaspheme
my
Master
and
my
Saviour
?
Being
urg'd
to
swear
by
the
Emperours
Genius
,
he
replyed
,
Forasmuch
as
thou
pressest
me
to
do
this
,
pretending
thou
knowest
not
who
I
am
,
know
,
I
am
a
Christian
;
then
the
Proconsul
told
him
he
would
throw
him
to
the
wild
beasts
,
unless
he
alter'd
his
Opinion
:
Call
for
them
(
answered
Polycarp
)
for
we
have
no
mind
to
change
from
better
to
worse
;
as
counting
that
change
only
to
be
honest
and
laudable
,
which
is
from
Vice
to
Vertue
:
But
if
thou
makest
so
light
of
wild
beasts
(
added
the
Proconsul
)
I
'le
have
a
fire
that
shall
tame
thee
;
to
which
the
good
old
man
return'd
,
You
threaten
,
Sir
,
a
fire
that
will
burn
for
an
hour
,
and
presently
be
extinguish'd
;
but
know
not
that
there
is
a
fire
of
eternal
damnation
in
the
judgement
to
come
,
reserv'd
for
the
punishment
of
all
wicked
men
:
But
why
delay
you
?
execute
what
ever
you
have
a
mind
to
.
This
and
much
more
to
the
same
purpose
he
discoursed
of
,
to
the
great
admiration
of
the
Proconsul
;
being
so
far
from
being
terrified
with
what
was
said
to
him
,
that
he
was
filled
with
joy
and
chearfulness
,
and
a
certain
grace
and
loveliness
over-spread
his
face
.
So
likewise
when
Cyprian
was
brought
before
the
Proconsul
;
(
said
he
)
Thascius
Cyprian
,
who
hast
been
a
ringleader
to
men
of
a
wicked
mind
;
the
Emperours
command
thee
to
do
sacrifice
,
and
therefore
consult
thy
welfare
:
To
which
he
answered
,
I
am
Cyprian
,
I
am
a
Christian
,
and
I
cannot
sacrifice
to
your
gods
;
do
therefore
what
you
are
commanded
;
as
for
me
,
in
so
just
a
cause
there
needs
no
consultation
;
and
when
the
sentence
was
pronounced
against
him
,
he
cried
out
,
I
heartily
thank
Almighty
God
,
who
is
pleased
to
free
me
from
the
chains
of
this
earthly
carcass
.
Had
torments
and
the
very
extremities
of
cruelty
been
able
to
sink
their
Courage
,
it
had
soon
been
trodden
under
foot
;
but
it
was
triumphant
in
the
midst
of
torments
,
and
lift
up
its
head
higher
,
the
greater
the
loads
that
were
layd
upon
it
;
whereof
there
are
instances
enough
in
the
Histories
of
the
Church
;
nay
in
this
triumph
even
the
weaker
Sex
bore
no
inconsiderable
part
.
M.
Aurelius
)
of
one
Blandina
,
a
good
woman
,
but
of
whom
the
Church
was
afraid
how
she
would
hold
out
to
make
a
resolute
confession
,
by
reason
of
the
weakness
of
her
body
,
and
the
tenderness
of
her
education
,
that
when
she
came
to
't
,
she
bore
up
with
such
invincible
magnanimity
,
that
her
tormentors
though
they
took
their
turns
from
morning
to
night
,
and
plied
her
with
all
kinds
of
racks
and
tortures
,
were
yet
forced
to
give
over
,
and
confess
themselves
overcome
;
and
wondring
that
a
body
so
broken
and
mangled
should
yet
be
able
to
draw
its
breath
.
But
this
noble
Athleta
gain'd
strength
by
suffering
,
she
eased
and
refreshed
her self
,
and
mitigated
the
sense
of
present
pain
by
repeating
these
words
,
I
am
a
Christian
;
and
,
No
evil
is
done
by
us
.
Nor
did
they
only
generously
bear
these
things
for
the
sake
of
their
Religion
,
when
they
were
layd
upon
them
,
but
many
times
freely
offered
themselves
,
confessing
themselves
to
be
Christians
when
they
knew
that
their
confession
would
cost
their
lives
.
So
did
those
noble
Martyrs
whom
Eusebius
saw
at
Thebais
,
burning
lime
,
and
fire
with
heaps
of
frankincense
round
about
the
brim
of
it
,
gave
the
Christians
this
choice
,
either
to
burn
the
frankincense
in
sacrifice
to
Jupiter
,
or
to
be
thrown
into
the
furnace
:
Whereupon
three
hundred
men
being
arm'd
with
an
unconquerable
faith
,
and
confessing
Christ
to
be
the
Son
of
God
,
leaped
into
the
midst
of
the
fiery
furnace
,
with
whose
fumes
and
vapours
they
were
immediately
suffocated
and
swallowed
up
.
There
wanted
not
some
who
in
the
hottest
persecutions
durst
venture
to
undertake
the
cause
of
Christians
,
and
to
plead
it
before
the
face
of
their
bitterest
enemies
;
Vettius
Epagathus
a
man
full
of
zeal
and
piety
,
who
seeing
his
fellow-Christians
unjustly
dragged
before
the
Judgment-seat
,
required
leave
of
the
President
that
he
might
plead
his
brethrens
cause
,
and
openly
shew
that
they
were
not
guilty
of
the
least
wickedness
and
impiety
:
but
not
daring
to
grant
him
so
reasonable
a
request
,
the
Judge
took
the
advantage
of
asking
him
whether
he
was
a
Christian
,
which
he
publickly
owning
,
was
adjudged
to
the
same
Martyrdom
with
the
rest
.
By
this
free
and
chearful
undergoing
the
greatest
miseries
rather
than
deny
or
prejudice
their
Religion
,
Christians
evidently
▪
demonstrated
the
goodness
of
their
Principles
,
and
shewed
they
were
no
such
persons
as
their
enemies
commonly
look'd
upon
them
;
that
a
Christian
(
as
Ignatius
observes
)
is
not
the
child
of
fancy
and
perswasion
,
gives
thanks
:
what
evil
then
can
there
be
in
this
,
which
is
so
far
from
having
any
shadow
of
evil
,
any
fear
,
shame
,
tergiversation
,
repentance
,
deplorableness
to
attend
it
?
What
evil
can
that
be
,
of
which
he
that
is
guilty
rejoyces
?
of
which
to
be
accused
,
is
their
vote
and
desire
;
and
for
which
to
be
punished
is
their
happiness
and
felicity
?
This
likewise
Arnobius
lays
down
as
a
grand
evidence
of
the
divinity
of
the
Christian
faith
,
Let
's
be
gone
from
Athens
,
lest
we
give
them
an
occasion
of
being
guilty
of
a
second
wickedness
,
like
to
that
which
they
committed
against
Socrates
,
and
lest
they
again
offend
against
the
Majesty
of
Philosophy
:
it
being
alas
!
not
kindness
to
the
Athenians
,
but
cowardise
and
fear
of
punishment
made
him
so
hastily
pack
up
and
be
gon
,
and
leave
his
opinions
behind
him
to
shift
for
themselves
as
well
as
they
could
.
blasphemed
Christ
and
sacrificed
to
the
gods
;
he
adds
,
none
of
which
it
's
said
that
they
who
are
truly
Christians
can
by
any
means
be
compelled
to
do
.
Nay
thus
much
is
confessed
by
the
Oracle
it self
,
for
when
Porphyry
the
great
Philosopher
,
and
acute
enemy
of
the
Christians
,
enquired
of
Apollo's
Oracle
,
what
god
he
should
make
his
address
to
for
the
recovery
of
his
wife
back
from
Christianity
,
the
Oracle
returned
him
this
Answer
,
answer
)
that
he
might
as
well
,
and
to
better
purpose
attempt
to
write
upon
the
surface
of
the
water
,
or
to
fly
like
a
bird
in
the
air
,
than
to
reduce
his
wife
from
those
wicked
sentiments
she
had
taken
in
.
And
this
was
so
common
and
notorious
that
it
became
in
a
manner
proverbial
;
whence
that
of
Galen
,
when
he
would
express
how
pertinaciously
the
Philosophers
adhered
to
those
sentiments
they
had
once
drunk
in
,
may
a
man
undeceive
a
Jew
or
a
Christian
,
and
make
them
renounce
the
doctrines
of
Moses
or
of
Christ
,
than
Philosophers
and
Physicians
that
are
once
addicted
to
their
several
Sects
.
CHAP.
VII
.
Of
their
Exemplary
Patience
under
Sufferings
.
Christianity
likely
to
engage
its
followers
in
suffering
,
and
why
.
Continual
Edicts
put
forth
against
Christians
.
The
form
of
those
Imperial
orders
exemplified
out
of
the
Acts
of
the
Martyrs
.
The
fierce
opposition
of
the
Roman
Emperours
,
and
their
probable
hopes
of
having
destroyed
Christianity
evidenced
from
several
Inscriptions
to
that
purpose
found
in
Spain
.
The
greatness
of
the
torments
Christians
endured
;
some
of
the
ordinary
kinds
of
them
describ'd
.
The
Cross
;
the
pain
and
ignominy
of
it
;
Persons
crucified
with
their
heads
downwards
.
The
Rack
,
what
.
Catasta
:
ad
Pulpitum
post
Catastam
.
Ungulae
:
one
of
these
kept
and
ador'd
as
a
Relique
at
Rome
.
The
Wheel
.
Burning
.
Throwing
to
wild
beasts
.
Being
condemned
to
Mines
;
their
treatment
there
and
the
case
of
such
persons
.
Some
of
the
extraordinary
ways
of
punishment
used
towards
Christians
.
Torn
asunder
by
branches
of
trees
:
burnt
in
pitch'd
coats
:
boyl'd
in
pots
of
oyl
or
lead
,
&c.
Their
carriage
under
these
sufferings
sedate
and
calm
;
meek
and
patient
.
Their
refusing
to
make
use
of
opportunities
to
avoid
suffering
.
Whether
they
might
fly
and
withdraw
in
times
of
persecution
:
Allow'd
and
practis'd
in
some
cases
;
two
instanc'd
in
.
Where
persons
were
of
more
than
ordinary
use
and
eminency
.
Where
they
were
weak
for
the
present
,
and
not
like
to
hold
out
.
Prov'd
by
particular
instances
.
Their
chearful
offering
themselves
to
the
rage
and
fury
of
their
enemies
,
confessed
by
the
relation
of
their
Judges
and
bitterest
Adversaries
,
Tiberianus
,
Arrius
Antoninus
,
Lucian
.
The
earnest
desire
of
Martyrdom
in
Ignatius
,
Laurentius
,
Origen
and
others
.
When
unjustly
condemned
,
their
Judges
thanked
for
condemning
them
.
Their
glorying
in
suffering
and
being
crucified
.
Babylas
the
Martyr's
chains
buried
with
him
.
No
signs
of
an
impatient
mind
under
their
bitterest
torments
.
An
account
of
their
chearful
suffering
out
of
Cyprian
.
Their
patience
wondred
at
by
their
enemies
.
Their
grand
support
under
suffering
;
the
hopes
and
assurance
of
a
reward
in
Heaven
.
The
case
of
the
forty
Martyrs
in
S.
Basil
.
Psalms
sung
at
the
Funeral
of
Christians
,
and
Lights
carried
before
the
Corps
,
and
why
.
Christianity
vastly
increased
by
the
patience
and
constancy
of
Christians
.
Justin
Martyr's
account
of
his
conversion
by
this
means
.
Julian
generally
refused
to
put
Christians
to
death
,
and
why
.
The
testimonies
of
several
Heathens
corcerning
the
Christians
conrage
and
patience
under
sufferings
.
THat
the
Christian
Religion
at
its
first
appearing
in
the
World
was
likely
to
engage
its
followers
in
miseries
and
sufferings
,
could
not
be
unknown
to
any
that
considered
the
nature
of
its
doctrine
,
and
the
tendency
of
its
design
.
The
severity
of
its
precepts
so
directly
opposite
to
the
corrupt
and
vicious
inclinations
of
men
;
the
purity
of
its
worship
so
flatly
contrary
to
the
loose
and
obscene
rites
and
solemnities
of
the
Heathens
;
its
absolute
inconsistency
with
those
Religions
which
had
obtained
for
so
many
Ages
,
which
then
had
such
firm
possessions
of
the
minds
of
men
,
and
all
the
powers
and
policies
of
the
world
to
secure
and
back
them
,
could
not
prophesie
to
it
any
kind
or
welcome
entertainment
.
This
Sect
(
for
so
they
call'd
it
)
was
every
where
not
only
spoken
,
but
fought
against
;
for
since
men
have
a
natural
veneration
for
Antiquity
,
and
especially
in
matters
of
Religion
,
they
thought
themselves
concerned
to
defend
that
way
,
that
had
been
convey'd
to
them
from
their
Ancestours
,
and
to
set
themselves
with
might
and
main
against
whatever
might
oppose
it
:
especially
the
great
ones
of
those
times
and
the
Roman
Emperours
made
it
their
master-design
to
oppress
and
stifle
this
infant
Religion
,
and
to
banish
it
out
of
the
World
.
Hence
those
Imperial
orders
that
were
dayly
sent
abroad
into
all
parts
of
the
Empire
,
to
command
and
impower
their
Governours
to
ruine
and
destroy
the
Christians
;
of
which
that
we
may
the
better
apprehend
the
form
of
them
,
it
may
not
be
amiss
to
set
down
one
or
two
of
them
out
of
the
acts
of
the
Martyrs
.
This
following
was
agreed
upon
both
by
the
Emperours
and
the
whole
Senate
of
Rome
.
Decius
and
Valerian
Emperours
,
Triumphers
,
Conquerours
,
August
,
Pious
,
together
with
the
whole
Senate
,
have
by
common
consent
decreed
thus
.
Whereas
we
have
received
the
gifts
and
blessings
of
the
gods
,
by
whom
we
enjoy
victory
over
our
enemies
,
as
also
temperate
seasons
and
fruits
in
great
plenty
and
abundance
;
since
we
have
found
them
our
great
benefactors
,
and
to
supply
us
with
those
things
that
are
universally
beneficial
to
all
:
We
therefore
unanimously
decree
,
that
all
orders
of
men
,
as
well
children
as
servants
,
souldiers
as
private
persons
shall
offer
sacrifices
to
the
gods
,
doing
reverence
and
supplication
to
them
.
And
if
any
shall
dare
to
violate
our
divine
order
thus
unanimously
agreed
upon
,
we
command
,
that
he
be
cast
into
prison
,
and
afterwards
exposed
to
several
kinds
of
torments
;
if
by
this
means
he
be
reclaimed
,
he
may
expect
no
mean
honours
from
us
.
But
if
he
shall
persist
contumacious
,
after
many
tortures
let
him
be
beheaded
,
or
thrown
into
the
sea
,
or
cast
out
to
be
devoured
by
dogs
and
birds
of
prey
.
But
especially
if
there
be
any
found
of
the
Religion
of
the
Christians
.
As
for
those
that
obey
our
Decrees
,
they
shall
receive
great
honours
and
rewards
from
us
.
So
happily
fare
ye
well
.
To
this
we
may
add
that
short
Rescript
of
Valerian
.
This
course
they
prosecuted
with
so
much
vigour
and
fierceness
,
that
some
of
them
boasted
,
that
they
had
absolutely
effected
their
design
.
Witness
those
Trophies
and
Triumphal
Arches
that
were
every
where
erected
to
perpetuate
the
memory
of
their
Conquest
over
Christianity
:
whereof
these
two
Inscriptions
found
at
Clunia
in
Spain
are
a
sufficient
evidence
.
DIOCLETIANUS
.
The
other
,
DIOCLETIAN
.
The
meaning
of
both
which
is
to
shew
,
that
Diocletian
and
his
Colleague
Maximianus
had
every
were
extinguished
the
wicked
Superstition
of
Christ
,
so
pernicious
to
the
Common-wealth
,
and
had
restor'd
Paganism
and
the
worship
of
the
gods
.
But
long
before
them
we
find
Nero
(
the
first
Emperour
that
raised
persecution
against
the
Christians
,
as
Tertullian
notes
)
so
active
in
the
business
,
as
to
glory
(
or
some
flatterers
in
his
behalf
)
that
he
had
done
the
work
.
Witness
an
Inscription
found
also
in
Spain
.
NERONI
.
This
Inscription
was
set
up
in
memory
of
his
having
purged
the
Country
of
Robbers
,
and
such
as
had
introduc'd
and
obtruded
a
new
superstition
upon
mankind
.
The
Christians
it's
true
are
not
particularly
nam'd
in
it
(
probably
the
Gentiles
so
much
detested
the
very
name
of
Christian
,
that
especially
in
publick
Monuments
they
would
not
mention
it
)
yet
can
it
be
meant
of
no
other
.
For
besides
that
this
Character
of
Inculeating
their
Superstition
admirably
agrees
to
Christians
,
who
sought
by
all
means
to
instill
their
Principles
into
the
minds
of
men
;
besides
that
superstition
was
the
common
Title
by
which
the
Gentiles
were
wont
to
denote
Christianity
;
besides
this
,
there
was
not
(
as
Baronius
observes
)
any
other
New
Religion
at
that
time
,
For
the
First
,
the
greatness
of
those
torments
and
sufferings
which
they
underwent
,
they
were
as
bad
as
the
wit
and
malice
of
either
Men
or
Devils
could
invent
;
in
the
consideration
whereof
we
shall
first
take
a
view
of
those
punishments
which
were
more
standing
and
ordinary
,
familiarly
used
amongst
the
Greeks
and
Romans
,
and
then
of
such
as
were
extraordinarily
made
use
of
towards
the
Christians
:
Amongst
their
ordinary
methods
of
Execution
,
these
six
were
most
eminent
,
the
Cross
,
the
Rack
,
the
Wheel
,
Burning
,
wild
Beasts
,
condemning
to
Mines
.
I.
The
Cross
deserves
the
first
place
in
our
account
,
not
only
as
having
been
one
of
the
most
ancient
and
universal
ways
of
punishment
amongst
the
Gentiles
,
and
from
them
brought
in
amongst
the
Jews
,
but
as
being
the
instrument
by
which
our
Blessed
Saviour
himself
was
put
to
death
.
Omitting
the
various
and
different
forms
and
kinds
of
it
,
which
were
all
used
towards
the
Primitive
Christians
,
I
intend
here
only
that
that
was
most
common
,
a
straight
piece
of
wood
fixed
in
the
ground
,
having
a
transverse
beam
fastned
near
the
top
of
it
,
not
unlike
the
letter
T
,
though
probably
it
had
also
a
piece
of
wood
arising
above
the
top
of
it
,
and
there
were
two
things
in
this
way
of
punishment
,
which
rendred
it
very
severe
,
the
pain
and
ignominy
of
it
.
Painful
it
must
needs
be
,
because
the
party
suffering
was
fastned
to
it
with
nayles
driven
through
his
hands
and
feet
,
which
being
the
parts
where
the
nerves
and
sinews
terminate
and
meet
together
,
must
needs
be
most
acutely
sensible
of
wounds
and
violence
:
and
because
they
were
pierced
only
in
these
parts
so
far
distant
from
the
Vitals
,
this
made
their
death
very
lingring
and
tedious
,
doubled
and
trebled
every
pain
upon
them
:
Insomuch
that
some
out
of
a
generous
compassion
have
caused
malefactors
first
to
be
strangled
before
they
were
crucified
,
Julius
Caesar
did
towards
the
Pirates
whom
he
had
sworn
to
execute
upon
the
Cross
.
But
no
such
favour
was
shewed
to
Christians
;
they
were
suffered
to
remain
in
the
midst
of
all
those
exquisite
pangs
,
two
whole
days
upon
the
Cross
,
nine
days
together
before
they
compleated
their
Martyrdom
.
Slaves
,
Traytors
,
and
the
vilest
Malefactors
,
insomuch
,
that
for
a
Freemen
to
dye
thus
,
Roman
Historian
calls
it
servile
supplicium
,
II.
The
Rack
,
called
in
Latin
Equuleus
,
either
from
the
scituation
of
the
offenders
body
upon
the
Engin
,
resembling
a
man
on
horseback
,
or
rather
from
the
horsing
or
holding
of
him
up
to
it
by
ropes
and
screws
.
The
first
design
of
it
was
to
torment
the
guilty
,
ad
Pulpitum
post
Catastam
venire
,
speaking
of
Aurelius
a
Confessor
,
who
having
been
publickly
tormented
upon
this
Engine
was
after
ordain'd
a
Reader
in
the
Church
,
and
promoted
to
read
the
Scriptures
out
of
the
Pulpit
,
as
he
had
lately
confessed
Christ
upon
the
Scaffold
:
In
this
,
as
in
that
of
the
Rack
,
there
were
certain
additional
torments
made
by
instruments
called
Vngulae
,
which
were
a
kind
of
iron
pinsers
,
made
with
sharp
teeth
,
with
which
the
flesh
was
by
piece-meal
pull'd
and
torn
off
their
backs
.
In
the
time
of
Pope
Paul
the
third
,
Roma
Subterranea
tells
us
,
was
amongst
other
things
found
in
the
Vatican
Coemetery
amongst
the
monuments
of
the
Martyrs
,
and
laid
up
amongst
the
other
Reliques
of
that
Church
as
an
inestimable
treasure
,
and
a
worthy
object
of
Religious
worship
;
being
there
kept
to
be
seen
and
ador'd
by
all
Christian
people
.
III.
The
Wheel
.
This
was
a
round
Engine
,
to
which
the
body
of
the
condemned
person
being
bound
,
was
not
only
extreamly
distended
,
but
whirl'd
about
with
the
most
violent
distortion
;
the
pain
whereof
was
unconceivable
,
especially
as
used
towards
the
Primitive
Christians
,
the
Wheel
to
which
they
were
bound
naked
being
sometimes
full
of
iron
pricks
,
sometimes
a
board
full
of
sharp-pointed
iron
pricks
being
plac'd
under
it
,
so
that
every
time
the
body
of
the
Martyr
came
to
it
,
they
rak'd
off
the
flesh
with
inexpressible
torment
.
Thus
were
serv'd
those
three
Martyrs
,
Foelix
the
Presbyter
,
IV.
Burning
.
This
was
done
sometimes
by
staking
them
down
to
a
pile
of
wood
,
and
setting
it
on
fire
;
thus
suffered
Julianus
and
others
in
the
Persecution
at
Alexandria
;
iron
chair
,
or
laid
upon
an
iron
grate
,
which
was
either
made
red
hot
,
or
had
a
fire
continually
burning
under
it
:
of
all
which
ways
of
execution
,
and
some
other
near
akin
to
them
,
were
it
not
too
tedious
I
could
easily
give
abundant
instances
.
This
was
accounted
one
of
the
prince
ways
of
capital
punishments
,
and
none
were
adjudged
to
it
but
the
greatest
Villains
,
V.
Throwing
to
wild
Beasts
.
This
was
a
punishment
very
common
amongst
the
Romans
,
Sect
5.
ff
.
lib.
48.
Tit.
8.
ad
leg
.
Corn.
de
Sicar
.
&
ven.
to
condemn
a
man
to
fight
for
his
life
with
the
most
savage
beasts
,
Bears
,
Leopards
,
Lions
,
&c.
and
was
usually
the
portion
of
the
vilest
and
most
despicable
offenders
;
under
which
notion
the
Gentiles
looking
upon
the
Christians
did
most
commonly
condemn
them
to
this
kind
of
death
;
a
thing
so
familiar
,
that
it
became
in
a
manner
proverbal
,
Christianos
ad
Leones
,
VI.
Condemning
to
the
Mines
.
To
this
the
Romans
adjudg'd
their
slaves
,
and
the
most
infamous
malefactors
;
and
to
this
too
the
Christians
were
often
sent
:
what
their
treatment
was
in
those
places
,
besides
their
continual
toyle
and
drudgery
,
hunger
,
nakedness
,
the
deformity
of
their
heads
half
shaved
,
after
the
manner
of
slaves
,
and
forc'd
to
live
in
the
midst
of
filth
and
nastiness
;
besides
which
they
were
wont
to
be
mark'd
and
branded
in
the
face
,
to
have
their
right
eye
pull'd
out
,
left
foot
disabled
by
cutting
the
nerves
and
sinews
of
it
;
not
to
say
,
that
being
once
under
this
condemnation
,
all
their
estate
was
forfeit
to
the
publick
treasury
,
and
themselves
for
ever
reduc'd
into
the
condition
of
slaves
.
These
were
some
of
the
more
usual
ways
of
punishment
amongst
the
Romans
,
though
exercis'd
towards
the
Christians
in
their
utmost
rigour
and
severity
.
I
omit
to
speak
of
Christians
being
scourg'd
and
whip'd
even
to
the
tiring
of
their
executioners
,
especially
with
rods
called
plumbatae
(
whereof
there
is
frequent
mention
in
the
Theodosian
Code
)
which
were
scourges
made
of
cords
or
thongs
with
leaden
bullets
at
the
end
of
them
;
of
their
being
ston'd
to
death
,
their
being
beheaded
,
their
being
thrust
into
stinking
and
nasty
prisons
,
where
they
were
set
in
a
kind
of
stocks
with
five
holes
,
their
legs
being
stretch'd
asunder
to
reach
from
one
end
to
the
other
.
We
shall
now
consider
some
few
of
those
unusal
torments
and
punishments
which
were
inflicted
only
upon
Christians
,
or
if
upon
any
others
,
only
in
extraordinary
cases
:
Such
was
their
being
tied
to
arms
of
trees
bent
by
great
force
and
strength
by
certain
Engines
,
and
being
suddainly
let
go
,
did
in
a
moment
tear
the
Martyr
in
pieces
,
in
which
way
many
were
put
to
death
in
the
persecution
at
Thebais
.
But
to
what
purpose
is
it
any
longer
to
insist
upon
these
things
;
sooner
may
a
man
tell
the
stars
,
than
reckon
up
all
those
methods
of
misery
and
suffering
which
the
Christians
endured
.
Vlpian
,
Master
of
Records
to
Alexander
Severus
the
Emperour
,
and
the
great
Oracle
of
those
Times
for
Law
,
writing
several
Books
de
Officio
Proconsulis
(
many
parcels
whereof
are
yet
extant
in
the
body
of
the
Civil
Law
)
in
the
seventh
Book
collected
together
the
several
bloody
Edicts
which
the
Emperours
had
put
out
against
the
Christians
,
that
he
might
shew
by
what
ways
and
methods
they
ought
to
be
punished
and
destroyed
,
Christian
Religion
to
be
burned
:
The
reason
why
we
have
no
more
Books
of
the
Heathens
concerning
the
Christians
extant
at
this
day
.
Having
given
this
brief
specimen
of
some
few
of
those
grievous
torments
to
which
the
Primitive
Christians
were
exposed
(
they
that
would
have
more
,
must
read
the
Martyrologies
of
the
Church
,
or
such
as
have
purposely
witten
on
this
subject
)
we
come
next
to
consider
what
was
their
behaviour
and
carriage
under
them
;
this
we
shall
find
to
have
been
most
sedate
and
calm
,
most
constant
and
resolute
;
they
neither
fainted
nor
fretted
,
neither
railed
at
their
enemies
,
nor
sunk
under
their
hands
,
but
bore
up
under
the
heaviest
torments
,
under
the
bitterest
reproaches
with
a
meekness
and
patience
that
was
invincible
,
and
such
as
every
way
became
the
mild
and
yet
generous
spirit
of
the
Gospel
.
So
Justin
Martyr
tells
the
Jew
;
(
says
he
)
all
the
mischiefs
which
are
brought
upon
us
either
by
men
or
devils
,
even
to
the
extremities
of
death
and
torments
,
praying
for
those
that
thus
treat
us
,
that
they
may
find
mercy
,
not
desiring
to
hurt
or
revenge
our selves
upon
any
that
injures
us
,
according
as
our
great
Law-giver
has
commanded
us
.
First
,
When
ever
they
were
sought
for
in
order
to
their
being
condemned
and
executed
,
they
cared
not
to
make
use
of
opportunities
to
escape
.
Polycarp
at
his
apprehension
refused
to
fly
,
though
going
but
into
the
next
house
might
have
sav'd
his
life
.
Lambs
to
the
slaughter
,
and
as
sheep
before
the
shearers
are
dumb
;
so
opened
not
they
their
mouth
;
but
committed
their
cause
to
him
that
judges
righteously
,
and
who
has
said
,
vengeance
is
mine
,
and
I
will
repay
it
.
marriages
,
fasts
,
pennances
,
and
such
like
.
Otherwise
before
his
espousing
those
opinions
he
seems
elsewhere
to
speak
more
favourably
of
shunning
persecution
.
I.
When
persons
were
of
more
than
ordinary
use
and
eminency
,
the
saving
of
whom
might
be
of
great
advantage
to
the
Church
.
Thus
S.
Paul
was
let
down
the
wall
in
a
basket
,
when
the
Governour
of
Damascus
sought
his
life
.
Thus
Cyprian
withdrew
from
Carthage
,
and
lay
hid
for
two
years
together
,
during
which
time
he
gave
secret
orders
for
governing
of
the
Church
.
Jacob
,
Moses
,
David
,
Elias
;
from
the
example
of
Christ
himself
and
his
Apostles
in
the
New
,
from
the
plain
and
positive
allowance
of
the
Gospel
,
when
they
persecute
you
in
one
City
,
flee
into
another
,
and
that
when
they
should
see
the
abomination
of
desolation
standing
in
the
holy
place
(
i.
e.
the
miseries
that
were
to
come
upon
Jerusalem
by
the
Roman
Army
)
they
should
fly
unto
the
mountians
,
and
if
upon
the
house
top
,
or
in
the
field
,
not
turn
back
to
fetch
any
thing
that
was
left
behind
;
that
't
was
necessary
for
the
Apostles
to
shun
the
storm
,
because
they
were
the
instruments
immediately
deputed
to
propagate
and
convey
the
Gospel
to
the
World
;
that
they
were
herein
imitated
by
the
Primitive
Saints
and
Martyrs
,
who
wandred
about
in
deserts
and
mountains
and
in
dens
and
caves
of
the
earth
,
being
equally
careful
to
avoid
the
two
extreams
of
rashness
and
cowardise
,
they
would
neither
thrust
themselves
upon
danger
,
nor
basely
run
from
death
,
when
call'd
to
it
,
like
wise
Physicians
reserving
themselves
for
the
use
of
those
that
needed
their
assistance
.
All
which
and
a
great
deal
more
he
rationally
urges
in
that
Apology
.
II.
Another
case
wherein
they
accounted
it
lawful
for
persons
to
retire
under
persecutions
was
,
when
being
but
new
Converts
and
as
yet
weak
in
the
faith
,
they
look'd
upon
them
as
not
likely
to
bear
the
shock
and
brunt
of
the
persecution
;
in
this
case
they
thought
it
better
for
them
to
withdraw
for
the
present
,
than
to
put
them
under
a
temptaion
of
being
drawn
back
to
Paganism
and
Idolatry
.
Thus
when
Gregory
Bishop
of
Neocaesarea
saw
the
Decian
persecution
grow
extream
hot
and
violent
,
Secondly
,
They
were
so
far
from
declining
suffering
,
and
being
terrified
with
those
miseries
which
they
saw
others
undergo
,
that
they
freely
and
in
great
multitudes
offered
themselves
to
the
rage
and
fury
of
their
enemies
;
embracing
death
as
the
greatest
honour
that
could
be
done
them
;
they
strove
(
as
Sulpitius
Severus
observes
,
i.
e.
those
of
their
own
party
,
that
they
shall
surely
be
immortal
and
live
for
ever
;
upon
which
account
they
despise
death
,
and
many
of
them
voluntarily
offer
themselves
to
it
.
Indeed
they
did
ambitiously
contend
who
should
be
first
crown'd
with
Martyrdom
,
and
that
in
such
multitudes
,
that
their
enemies
knew
not
what
to
do
with
them
,
their
very
persecutors
grew
weary
of
their
bloody
offices
.
Joannes
Matela
,
mentioned
also
by
Suidas
)
gives
this
account
of
his
proceedings
against
them
;
I
am
quite
tir'd
out
in
punishing
and
destroying
the
Galileans
(
call'd
here
by
the
name
of
Christians
)
according
to
your
commands
;
and
yet
they
cease
not
to
offer
themselves
to
be
slain
:
Nay
,
though
I
have
laboured
both
by
fair
means
and
threatnings
to
make
them
conceal
themselves
from
being
known
to
be
Christians
,
yet
can
I
not
stave
them
off
from
persecution
.
So
little
regard
had
they
to
sufferings
,
nay
so
impatient
were
they
till
they
were
in
the
midst
of
flames
.
This
made
Arrius
Antoninus
the
Proconsul
of
Asia
,
O
unhappy
people
,
if
you
have
a
mind
to
die
,
have
you
not
halters
,
and
precipices
enough
to
end
your
lives
with
,
but
you
must
come
hither
for
an
execution
?
so
fast
did
they
flock
to
the
place
of
torment
,
faster
than
droves
of
beasts
that
are
driven
to
the
shambles
.
They
even
long'd
to
be
in
the
arms
of
suffering
.
Ignatius
though
then
in
his
journey
to
Rome
in
order
to
his
execution
,
wild
beasts
,
that
are
prepar'd
for
me
;
I
heartily
wish
that
I
may
presently
meet
with
them
;
I
would
invite
and
encourage
them
speedily
to
devour
me
,
and
not
be
afraid
to
set
upon
me
as
they
have
been
to
others
;
nay
should
they
refuse
it
,
I
would
even
force
them
to
it
:
I
am
concern'd
for
nothing
either
seen
or
unseen
more
than
to
enjoy
Jesus
Christ
:
Let
fire
and
the
cross
,
and
the
rage
of
wild
beasts
;
the
breaking
of
bones
,
distortion
of
members
,
bruising
of
the
whole
body
,
yea
all
the
punishments
which
the
devil
can
invent
,
come
upon
me
,
so
as
I
may
but
enjoy
Christ
.
They
even
envied
the
Martyrdom
of
others
,
and
mourned
that
any
went
before
,
while
they
were
left
behind
.
When
Laurentius
the
Deacon
espied
Sixtus
the
Bishop
of
Rome
going
to
his
Martyrdom
,
my
Son
,
I
do
not
leave
thee
nor
forsake
thee
:
Greater
tryals
belong
to
thee
;
I
like
a
weak
old
man
receive
only
the
first
skirmishes
of
the
battle
,
but
thou
being
youthful
and
valiant
hast
a
more
glorious
triumph
over
the
enemy
reserv'd
for
thee
:
Cease
to
weep
,
thy
turn
will
be
presently
,
for
within
three
days
thou
shalt
follow
me
.
So
pious
a
contention
was
there
between
these
●ood
men
,
which
of
them
should
first
suffer
for
the
name
of
Christ
.
'T
is
memorable
what
we
find
concerning
Origen
though
then
but
a
youth
,
To
these
I
shall
add
but
one
Example
of
the
weker
Sex
.
When
Valens
the
Arrian
Emperour
(
who
persecuted
the
Orthodox
with
as
much
fury
and
bitterness
as
any
of
the
Heathen
Emperours
)
came
to
Edessa
,
(
said
she
)
to
the
place
where
the
people
of
the
Catholick
Church
are
met
together
;
Knowst
thou
not
(
said
he
)
that
the
Governour
will
be
there
to
day
,
and
kill
all
whom
he
finds
there
?
I
know
it
well
(
answered
the
woman
)
and
therefore
make
so
much
hast
,
lest
I
come
too
late
,
and
be
depriv'd
of
the
Crown
of
Martyrdom
.
And
being
asked
,
why
she
carried
her
little
Son
along
with
her
,
she
answered
,
That
he
also
may
partake
of
the
common
sufferings
,
and
share
in
the
same
rewards
.
The
Governour
admiring
the
courage
of
the
woman
,
turn'd
back
to
the
Palace
,
and
disswaded
the
Emperour
from
his
cruel
resolution
,
as
what
was
neither
honourable
in
it self
,
nor
would
conduce
to
his
purposes
and
designs
.
Thirdly
,
When
they
were
condemned
,
though
it
was
by
a
most
unjust
sentence
,
and
to
a
most
horrid
death
,
they
were
so
far
from
raging
or
repining
,
that
instead
of
bitter
and
tart
reflections
,
they
gave
thanks
to
their
enemies
for
condemning
them
.
A
Christian
being
condemn'd
(
says
Tertullian
)
thanks
his
Judges
,
S.
Peter
,
When
Lucius
one
of
the
Primitive
Martyrs
was
charged
by
Vrbicius
the
Roman
Prefect
for
being
a
Christian
,
twigs
;
Tertullian
answers
for
them
,
This
is
the
habit
of
our
victory
,
this
the
embroidered
garment
of
our
conquest
,
this
the
triumphant
chariot
wherein
we
ride
to
Heaven
.
When
in
prison
,
they
looked
upon
their
Chains
as
their
Ornaments
,
Bonds
,
Chains
,
Reproaches
,
Persecutions
,
Distresses
for
Christs
sake
,
professing
to
Glory
in
nothing
but
the
Cross
of
Christ
.
Fourthly
,
When
ever
they
were
actually
under
the
bitterest
torments
,
they
never
discovered
the
least
sign
of
a
furious
or
impatient
mind
,
but
bore
up
with
a
quietness
and
composure
which
no
sufferings
could
overcome
.
not
afraid
to
dye
;
that
they
did
not
resist
those
that
rose
up
against
them
,
being
ready
not
to
kill
them
that
assaulted
them
,
but
to
lay
down
their
own
lives
and
to
lose
their
blood
,
that
they
might
make
the
more
haste
to
get
out
of
a
cruel
and
malicious
world
.
Indeed
so
admirable
was
their
patience
and
readiness
to
dye
,
that
their
very
enemies
stood
amaz'd
at
it
.
When
Simeon
the
second
Bishop
of
Jerusalem
,
an
hundred
and
twenty
years
of
age
should
be
able
to
undergo
so
many
miseries
and
torments
.
Of
the
Martyrs
that
suffered
together
with
S.
Polycarp
,
(
says
the
Epistle
)
evidently
shewing
us
,
that
during
this
sad
hour
of
suffering
they
were
strangers
to
their
own
bodies
,
or
rather
that
our
Lord
himself
stood
by
them
and
familiarly
conversed
with
them
,
and
that
being
partaker
of
his
Grace
they
made
light
of
these
temporal
torments
,
and
by
one
short
hour
delivered
themselves
from
eternal
miseries
:
The
fire
which
their
tormentors
put
to
them
seemed
to
them
but
cool
and
little
,
while
they
had
it
in
their
thoughts
to
avoid
the
everlasting
and
unextinguishable
flames
of
another
world
;
their
eyes
being
fixed
upon
those
rewards
which
are
prepared
for
them
that
endure
to
the
end
,
such
as
neither
ear
hath
heard
,
nor
eye
hath
seen
,
nor
hath
it
entred
into
the
heart
of
man
,
but
which
were
shewn
to
them
by
our
Lord
,
as
being
now
ready
to
go
off
from
mortality
,
and
to
enter
upon
the
state
of
Angels
.
Thus
reason'd
those
forty
Martyrs
in
S.
Basil
,
sharp
?
(
said
they
)
but
Paradise
is
comfortable
and
delightful
;
Is
the
frost
cold
and
bitter
?
the
rest
that
remains
is
sweet
and
pleasant
;
let
us
but
hold
out
a
little
,
and
Abrahams
bosome
will
refresh
us
;
we
shall
change
this
one
night
for
an
eternal
age
of
happiness
;
let
our
feet
glow
with
very
cold
,
so
as
they
may
for
ever
rejoyce
and
triumph
with
Angels
;
let
our
hands
sink
down
,
so
as
we
may
have
liberty
to
lift
them
up
to
God
.
How
many
of
our
fellow-souldiers
have
lost
their
lives
to
keep
faith
to
their
temporal
Prince
?
And
should
we
be
unfaithful
to
the
true
King
of
Heaven
?
How
many
have
justly
died
for
their
crimes
and
villanies
?
And
shall
we
refuse
it
in
the
cause
of
righteousness
and
Religion
?
'T
is
but
the
flesh
that
suffers
,
let
us
not
spare
it
;
since
we
must
die
,
let
us
die
that
we
may
live
:
Thus
generously
did
they
bear
up
under
this
uncomfortable
state
;
their
ardent
desires
of
Heaven
from
within
,
extinguishing
all
sense
of
cold
and
hardship
from
without
.
Nay
,
when
a
little
before
their
Commander
had
set
upon
them
both
with
threatnings
and
promises
,
assuring
them
,
that
if
they
would
but
deny
Christ
,
true
Champions
of
the
Christian
Faith
.
Indeed
this
consideration
was
one
of
the
greatest
Cordials
that
kept
up
their
spirits
under
the
saddest
sufferings
,
that
they
were
assured
of
a
reward
in
Heaven
:
(
says
Cyprian
)
there
flourishes
strength
of
Hope
,
firmness
of
Faith
,
a
mind
erect
amongst
the
ruines
of
a
tottering
age
,
an
immoveable
vertue
,
a
patience
serene
and
chearful
,
and
a
soul
always
secure
and
certain
of
its
God
.
As
for
want
or
danger
,
what
are
these
to
Christians
,
to
the
servants
of
God
,
whom
Paradise
invites
,
and
the
favour
and
plenty
of
the
heavenly
Kingdom
expects
and
waits
for
?
They
are
always
glad
,
and
rejoyce
in
God
,
and
resolutely
bear
the
evils
and
miseries
of
the
world
,
while
they
look
for
the
rewards
and
prosperities
of
another
life
.
The
great
Philosophers
(
as
Eusebius
observes
)
as
much
as
they
talk'd
of
immortality
,
(
says
he
)
amongst
us
even
girles
and
children
,
the
most
unlearned
and
(
measured
by
the
eye
)
the
meanest
and
most
despicable
persons
,
being
assisted
by
the
help
and
strength
of
our
blessed
Saviour
,
do
rather
by
their
actions
than
their
words
demonstrate
and
make
good
this
doctrine
of
the
immortality
of
the
Soul
.
Return
unto
thy
rest
O
my
soul
,
for
the
Lord
hath
dealt
bountifully
with
thee
;
I
will
fear
no
evil
,
because
thou
art
with
me
;
thou
art
my
refuge
from
the
trouble
that
compasses
me
about
.
For
the
same
reason
,
as
being
a
sign
of
joy
and
chearfulness
,
But
to
return
;
There
was
scarce
any
one
instance
of
Religion
wherein
Primitive
Christianity
did
more
openly
approve
it self
to
the
world
,
and
more
evidently
insult
over
Paganism
,
than
the
generous
courage
and
patience
of
its
professors
.
By
this
they
commended
both
the
Truth
and
Excellency
of
their
Religion
,
and
conquer'd
their
very
enemies
into
an
embracing
of
it
.
Hear
how
Lactantius
pleads
the
argument
and
triumphs
in
the
goodness
of
his
cause
:
(
says
he
)
of
our
strange
and
wonderful
courage
and
strength
new
additions
are
made
to
us
;
for
when
the
people
see
men
torn
in
pieces
with
infinite
variety
of
torments
,
and
yet
maintain
a
patience
unconquerable
,
and
able
to
tire
out
its
tormentors
;
they
begin
to
think
(
what
the
truth
is
)
that
the
consent
of
so
many
,
and
the
perseverance
of
dying
persons
cannot
be
in
vain
;
nor
that
patience
it self
,
were
it
not
from
God
,
could
hold
out
under
such
racks
and
tortures
:
Thieves
,
and
men
of
a
robust
body
are
not
able
to
bear
such
tearing
in
pieces
;
they
groan
and
cry
out
,
and
are
overcome
with
pain
,
because
not
endued
with
a
divine
patience
;
but
our
very
children
and
women
(
to
say
nothing
of
our
men
)
do
with
silence
conquer
their
tormentors
,
nor
can
the
hottest
fire
force
the
least
groan
from
them
.
Let
the
Romans
go
now
and
boast
of
their
Mutius
and
Regulus
,
of
the
one
for
delivering
himself
up
to
his
enemy
to
be
put
to
death
,
because
he
was
ashamed
to
live
a
prisoner
;
of
the
other
for
burning
his
hand
at
the
command
of
the
enemy
to
save
his
life
.
Behold
▪
with
us
the
●●●ker
Sex
,
and
the
most
tender
age
can
suffer
all
parts
of
their
body
to
be
torn
and
burnt
,
not
out
of
necessity
,
because
they
might
not
escape
if
they
would
,
but
out
of
choice
,
because
they
believe
in
God
.
This
is
that
true
Vertue
,
which
Philosophers
indeed
vainly
boast
of
,
but
never
really
possessed
.
This
and
more
to
the
same
purpose
that
eloquent
Apologist
there
urges
to
the
great
honour
of
his
Religion
.
By
the
force
of
such
arguments
Justine
Martyr
confesses
that
he
was
brought
over
from
being
a
Pla●onick
Philosopher
to
be
a
Christian
:
I
thought
with
my self
(
says
he
)
that
it
was
not
possible
such
persons
should
wallow
in
vice
and
luxury
;
it
being
the
interest
of
all
wicked
and
voluptuous
persons
to
shun
death
,
to
dissemble
with
Princes
and
Magistrates
,
and
to
do
any
thing
to
save
their
lives
.
This
certainly
could
not
but
be
a
huge
satisfaction
to
all
prudent
and
confiderate
men
that
the
Christians
were
guided
by
better
Principles
than
ordinary
,
and
that
they
were
fully
assured
that
theirs
was
the
true
Religion
,
and
that
they
taught
nothing
but
what
they
firmly
believed
to
be
true
.
For
to
maintain
such
patience
and
constancy
even
unto
death
(
says
Origen
,
speaking
of
the
Apostles
propagating
the
doctrine
of
Christ
)
is
not
the
fashion
of
those
who
feign
things
of
their
own
heads
;
We
can
as
chearfully
lay
down
our
bodies
to
suffer
for
Religion
,
as
the
hardiest
Philosopher
of
you
all
can
put
off
his
coat
.
And
indeed
the
Gospel
did
mightily
prosper
and
triumph
in
the
midst
of
these
dreadful
sufferings
;
men
rationally
concluding
that
there
must
be
something
more
than
humane
in
that
doctrine
,
for
which
so
many
thus
deeply
ventur'd
.
It
's
to
no
purpose
to
think
this
Sect
will
fail
,
which
you
will
see
to
be
the
more
built
up
,
the
faster
't
is
pull'd
down
;
for
who
is
there
,
that
beholding
such
eminent
patience
,
cannot
but
have
some
scruples
started
in
his
mind
,
and
be
desirous
to
enquire
into
the
cause
of
it
,
and
when
he
once
knows
the
Truth
,
he
himself
moved
to
close
with
it
and
embrace
it
.
Therefore
Julian
the
Apostate
out
of
a
cursed
policy
refused
many
times
openly
to
put
Christians
to
death
,
new
mown
grass
,
the
oftner
it
was
cut
down
,
the
thicker
it
sprang
up
again
.
I
shall
add
no
more
concerning
this
subject
,
but
the
testimony
which
the
very
enemies
of
Christians
gave
them
in
this
case
.
Julian
the
Emperour
(
whom
we
so
lately
mention'd
,
and
who
fought
against
Christians
with
their
own
weapons
,
making
use
of
those
Scriptures
which
he
had
studied
while
he
was
amongst
them
)
when
the
Christians
complained
to
him
of
those
oppressions
and
injuries
which
the
Governours
of
Provinces
laid
upon
them
,
Your
Christ
(
says
he
)
has
given
you
a
Law
,
that
when
you
suffer
unjustly
,
you
should
bear
it
resolutely
,
and
when
oppressed
and
injured
should
not
answer
again
.
And
so
certainly
they
did
,
undergoing
all
kinds
of
miseries
,
a
piece
of
barbarous
boldness
;
Barbarous
,
because
so
different
from
the
way
of
worship
amongst
the
Greeks
,
with
whom
every
thing
was
barbarous
that
agreed
not
with
their
principles
and
institutions
:
Boldness
,
because
the
Christians
shewed
such
an
undaunted
courage
in
bearing
miseries
and
torments
,
chusing
to
die
a
thousand
times
rather
than
to
deny
Christ
,
and
sacrifice
to
the
gods
.
For
this
reason
the
Heathen
in
M.
undone
,
furious
,
and
desperate
party
;
respecting
their
fearless
and
resolute
carriage
under
sufferings
,
for
so
he
explains
himself
presently
after
;
Is
it
not
a
strange
folly
,
and
an
incredible
boldness
?
they
despise
torments
that
are
present
,
and
yet
fear
those
that
are
future
and
uncertain
;
and
while
they
fear
to
die
after
death
,
in
the
mean
time
they
are
not
afraid
to
die
:
so
sillily
do
they
flatter
themselves
,
and
cajole
their
fears
by
a
deceitful
hope
of
some
unknown
comforts
that
shall
arise
to
them
.
M.
Autoninus
confesses
also
the
matter
of
fact
,
meer
stubbornness
and
obstinacy
.
And
in
an
Epistle
(
if
that
Epistle
as
now
extant
be
his
)
that
he
wrote
to
the
Common
Council
of
Asia
in
favour
of
the
Christians
,
(
says
he
)
who
are
ready
to
despond
with
every
earth-quake
that
happens
to
you
,
to
compare
your selves
with
them
;
they
in
all
their
dangers
are
securely
confident
in
their
God
;
while
you
at
such
a
time
neglect
the
gods
,
and
have
little
or
no
regard
,
either
to
other
rites
,
or
to
the
worship
of
that
immortal
deity
,
but
banish
the
Christians
that
worship
him
,
and
persecute
them
unto
death
.
So
forcibly
did
the
Majesty
of
Truth
extort
a
confession
from
its
greatest
enemies
.
The
End
of
the
Second
Part.
Primitive
Christianity
;
CHAP.
I.
Of
their
Justice
and
Honesty
.
Christian
Religion
admirably
provides
for
moral
righteousness
.
Do
as
you
would
be
done
by
,
the
great
Law
of
Christ
:
This
rule
highly
priz'd
by
Severus
the
Emperour
.
The
first
Christians
accounted
honesty
and
an
upright
carriage
a
main
part
of
their
Religion
.
Their
candor
and
simplicity
in
their
words
:
Abhorring
lies
and
mental
reservations
,
though
it
might
save
their
lives
.
Their
veracity
such
,
as
no
need
to
be
put
to
thir
oaths
.
Some
few
of
the
Fathers
against
all
swearing
:
Allowed
by
the
greatest
part
in
weighty
Cases
:
That
they
took
oaths
proved
from
Athanasius
,
and
their
taking
the
Sacramentum
militare
:
The
form
of
the
oath
out
of
Vegetius
:
The
same
expresly
affirmed
of
the
more
antient
Christians
by
Tertullian
.
Why
refusing
to
swear
by
the
Emperours
genius
.
Oaths
wont
to
be
taken
at
the
holy
Sacrament
,
upon
the
Communion
Table
,
or
the
holy
Gospels
.
Some
against
all
oaths
only
to
prevent
a
possibility
of
perjury
.
Bearing
false
witness
condemned
and
strictly
punished
by
the
antient
Church
.
A
famous
Instance
of
divine
vengeance
pursuing
three
false
accusers
.
Christians
careful
in
the
conduct
of
their
actions
.
Their
integrity
in
matters
of
distributive
Justice
:
In
commutative
Justice
avoiding
all
fraud
and
over-reaching
.
S.
Augustin's
instance
.
Nicostratus
forced
to
fly
to
avoid
the
punishment
of
cheating
and
sacriledge
.
The
Christians
unjustly
accused
of
Sacriledge
by
the
Heathens
:
The
occasion
of
it
.
Pliny's
testimony
of
the
Honesty
of
Christians
.
Theft
and
rapine
severely
condemned
.
Christians
for
doing
all
the
good
they
could
.
Their
care
to
right
and
relieve
the
oppressed
.
The
Gentiles
charged
Christians
with
murder
and
eating
mans-flesh
.
A
brief
representation
of
the
several
answers
returned
to
it
by
the
Christian
Apologists
.
The
true
rise
of
the
charge
found
to
spring
from
the
barbarous
and
inhumane
practices
of
the
Gnosticks
mentioned
by
Irenaeus
and
Epiphanius
.
HAving
given
some
account
of
the
Religion
of
the
antient
Christians
,
both
as
it
respected
their
piety
towards
God
,
and
their
sober
and
vertuous
carriage
towards
themselves
;
we
come
in
the
last
place
to
consider
it
in
reference
to
their
carriage
towards
others
,
which
the
Apostle
describes
under
the
title
of
righteousness
,
under
which
he
comprehends
all
that
duty
and
respect
wherein
we
stand
obliged
to
others
;
whereof
we
shall
consider
these
following
instances
:
their
justice
and
integrity
in
matters
of
commerce
and
traffick
;
their
mutual
love
and
charity
to
one
another
;
their
unity
and
peaceableness
;
and
their
submission
and
subjection
to
civil
Government
.
I
begin
with
the
first
,
their
just
and
upright
carriage
in
their
outward
dealings
;
one
great
design
of
the
Christian
Law
is
to
establish
and
ratifie
that
great
principle
which
is
one
of
the
prime
and
fundamental
Laws
of
nature
,
to
hurt
no
man
,
and
to
render
to
every
one
his
due
,
to
teach
us
to
carry
our selves
as
becomes
us
in
our
relations
towards
men
.
Next
to
our
duty
towards
God
,
the
Gospel
obliges
us
to
be
righteous
to
men
,
sincere
and
upright
in
all
our
dealings
,
not
going
beyond
,
nor
defrauding
one
another
in
any
matter
,
to
put
away
lying
,
and
to
speak
truth
to
each
other
as
fellow-members
of
the
same
Christian
brother-hood
and
society
.
It
settles
that
golden
rule
as
the
fundamental
Law
of
all
just
and
equitable
commerce
,
that
all
things
whatsoever
we
would
that
men
should
do
to
us
,
we
should
even
do
so
to
them
,
this
being
the
sum
of
the
Law
and
the
Prophets
;
than
which
as
no
rule
could
have
been
more
equitable
in
it self
,
so
none
could
possibly
have
been
contrived
more
short
and
plain
,
and
more
accommodate
to
the
common
cases
of
humane
life
.
Upon
the
account
of
these
,
and
such
like
excellent
precepts
,
Alexander
Severus
the
Roman
Emperour
had
so
great
an
honour
for
our
Saviour
,
that
what
we
would
not
have
done
to
our selves
;
we
should
not
do
to
others
(
which
his
own
Historian
confesses
he
learnt
either
from
the
Jews
or
Christians
,
but
most
certainly
from
the
Christians
,
in
whose
mouths
it
so
often
was
,
and
in
whose
Gospel
it
was
so
plainly
written
)
he
so
highly
valued
it
,
that
in
all
publick
punishments
he
caused
it
to
be
proclaim'd
by
a
common
Crier
;
nay
,
was
so
hugely
fond
on
't
,
that
he
caused
it
to
be
written
upon
the
walls
of
his
Palace
,
and
upon
all
his
publick
Buildings
,
that
if
possible
,
every
room
in
his
Court
,
and
every
place
in
the
City
might
be
a
silent
Chancery
and
Court
of
Equity
.
So
vast
a
reverence
had
the
very
enemies
of
Christianity
for
the
Gospel
upon
this
account
,
that
it
so
admirably
provides
for
the
advance
of
civil
righteousness
and
justice
amongst
men
;
which
however
it
has
been
sleighted
by
some
even
amongst
Christians
under
the
notion
of
moral
Principles
,
yet
without
it
all
other
Religion
is
but
vain
,
it
being
a
strange
piece
of
folly
for
any
to
dream
of
being
godly
without
being
honest
,
or
to
think
of
being
a
disciple
of
the
first
,
while
a
man
is
an
enemy
to
the
second
Table
.
Sure
I
am
,
the
Christians
of
old
look'd
upon
honesty
and
an
upright
carriage
as
a
considerable
part
of
their
Religion
;
and
,
that
to
speak
truth
,
to
keep
their
words
,
to
perform
oaths
and
promises
,
to
act
sincerely
in
all
their
dealings
,
was
as
sacred
and
as
dear
to
them
as
their
lives
and
beings
.
Speech
being
the
great
instrument
of
mutual
commerce
and
traffick
,
shall
be
the
first
instance
of
their
integrity
;
They
ever
used
the
greatest
candor
and
simplicity
in
expressing
their
mind
to
one
another
,
not
pretending
what
was
false
,
nor
concealing
what
was
true
;
yea
,
yea
,
and
nay
,
nay
,
was
the
usual
measure
of
their
transactions
;
a
lie
they
abhorr'd
as
bad
in
all
,
as
monstrous
in
a
Christian
,
as
directly
opposite
to
that
truth
,
to
which
they
had
consigned
and
delivered
up
themselves
in
baptism
,
and
therefore
would
not
tell
one
,
though
it
were
to
save
their
lives
.
Justin
Martyr
)
we
never
deny
our selves
,
This
honest
and
ingenuous
simplicity
they
practised
to
that
exactness
and
accuracy
,
that
for
a
Christian
to
be
put
to
his
oath
was
accounted
a
disparagement
to
his
fidelity
and
truth
.
Clemens
Alexandrinus
tells
us
;
he
that
approves
himself
and
is
tried
(
says
he
)
in
this
[
i.e.
the
Christian
]
way
of
piety
and
Religion
,
is
far
from
being
forward
either
to
lie
or
swear
:
For
an
oath
is
a
determinative
assertion
,
with
a
calling
God
to
witness
for
the
truth
of
it
:
But
how
shall
any
one
that
is
faithful
,
so
far
render
himself
unfaithful
or
unworthy
of
belief
,
as
to
need
an
oath
,
and
not
rather
make
the
course
of
his
life
a
testimony
to
him
as
firm
and
positive
as
an
oath
,
and
demonstrate
the
truth
of
his
assertion
by
the
constant
and
immutable
tenor
of
his
words
and
actions
.
It
's
enough
therefore
(
as
he
presently
after
adds
)
for
every
good
man
either
by
way
of
affirmation
or
denyal
to
give
this
assurance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
speak
truly
,
to
satisfie
any
that
apprehend
not
the
certainty
of
what
he
says
;
for
towards
those
that
are
without
he
ought
to
have
such
a
conversation
as
is
most
worthy
of
belief
,
so
as
no
oath
should
be
required
of
him
;
and
towards
himself
and
those
of
his
party
to
preserve
such
an
even
and
equitable
temper
of
mind
,
as
is
a
piece
of
voluntary
Justice
.
This
and
much
more
he
discourses
to
the
same
purpose
.
For
this
and
some
other
reasons
,
but
especially
from
some
mis-taken
places
of
Scripture
,
where
't
is
said
,
swear
not
at
all
;
some
of
the
Antient
Fathers
held
all
taking
of
an
oath
unlawful
;
but
besides
that
those
few
that
did
,
were
not
herein
constant
to
themselves
,
the
far
greatest
part
were
of
another
mind
,
and
understood
the
prohibition
either
of
swearing
by
creatures
(
which
was
the
case
of
the
Jews
,
and
which
our
Saviour
and
S.
James
principally
aim
at
)
or
of
light
,
rash
,
and
false
swearing
.
For
otherwise
that
the
Primitive
Christians
did
not
think
it
unlawful
to
take
an
oath
in
serious
and
necessary
cases
,
is
most
evident
.
(
says
he
)
is
the
form
of
swearing
which
we
Christians
are
wont
to
use
.
And
indeed
though
we
had
no
other
argument
,
it
would
be
plain
enough
from
hence
,
that
they
served
in
the
Wars
,
and
frequently
bore
arms
even
under
the
Heathen
Emperours
,
which
't
is
evident
they
could
not
do
without
first
taking
a
military
oath
to
be
true
to
their
General
,
and
to
die
rather
than
desert
their
station
.
Heathen
Authour
,
though
living
in
the
time
of
the
younger
Valentinian
,
expresly
reports
of
them
,
that
when
their
names
were
entred
upon
the
Muster-roll
,
they
were
wont
to
take
an
oath
,
the
particular
form
whereof
he
there
sets
down
,
viz.
That
they
swore
by
God
,
Christ
,
and
the
Holy
Spirit
,
and
the
Majesty
of
the
Emperour
,
which
next
to
God
is
to
be
lov'd
and
honour'd
by
mankind
:
This
agrees
very
well
with
that
account
which
Tertullian
had
long
before
given
of
the
Christians
,
Thus
we
see
that
they
refused
not
to
ensure
and
ratifie
their
faith
by
the
formality
of
an
oath
,
to
which
that
they
might
add
the
greater
reverence
and
solemnity
,
they
were
wont
many
times
to
take
it
at
the
receiving
of
the
holy
Sacrament
,
as
we
find
in
the
case
of
Novatus
and
his
followers
;
Lord
Jesus
Christ
that
they
would
not
desert
him
.
But
because
this
may
be
thought
to
have
been
only
the
artifice
of
an
Heretick
to
bind
his
followers
the
faster
to
his
party
;
Communion
Table
,
Holy
Gospels
into
their
hands
.
The
same
appears
from
the
case
proposed
to
Gregory
Nazianzen
by
Theodore
Bishop
of
Tyana
,
Holy
Gospels
that
he
would
immediately
depart
,
which
was
accordingly
done
.
And
as
their
caution
was
great
in
taking
of
an
oath
,
so
their
care
was
no
less
in
making
of
it
good
;
they
knew
that
in
this
solemn
transaction
they
did
in
a
more
peculiar
manner
call
in
God
as
a
witness
of
what
they
said
,
and
a
revenger
in
case
of
falshood
and
the
violation
of
it
;
this
made
them
greatly
afraid
of
perjury
,
which
they
looked
upon
as
a
sin
of
a
deeper
and
more
than
ordinary
dye
;
and
one
reason
I
conceive
why
some
of
the
Antients
were
against
all
swearing
(
and
Clemens
Alexandrinus
confirms
me
in
it
)
was
,
eleven
years
together
.
The
like
severity
,
though
not
altogether
so
great
,
they
used
in
case
of
bearing
false
witness
:
If
any
Christian
falsly
accused
another
before
the
Church
(
for
in
those
days
they
allowed
no
appeals
to
Heathen
Tribunals
)
he
was
to
be
punished
,
i.e.
suspended
the
Communion
,
the
only
punishment
the
Church
in
those
days
could
inflict
,
according
to
the
nature
of
the
crime
which
he
charged
upon
the
other
,
according
to
the
decree
of
the
Illiberine
Council
;
two
years
;
the
reason
probably
being
,
because
by
this
delay
the
criminal
person
had
had
opportunity
to
infect
others
,
by
propagating
his
vitious
example
to
them
.
But
that
they
might
not
set
the
door
open
and
give
encouragement
to
busie
and
malicious
tempers
,
they
ordain'd
,
that
although
the
person
should
be
really
guilty
of
the
crimes
he
was
charged
with
,
yet
if
the
accuser
did
not
sufficiently
prove
it
in
conventu
Clericorum
before
the
Ecclesiastical
Senate
,
he
should
be
punished
with
a
five
years
suspension
;
and
because
then
they
had
an
honour
and
veneration
for
Ministers
above
all
other
men
,
they
ordain'd
,
that
whosoever
should
falsly
accuse
a
Clergy-man
,
Bishop
,
Presbyter
,
or
Deacon
with
any
crime
,
which
he
could
not
make
good
,
should
not
be
received
into
Communion
even
at
the
hour
of
death
.
The
truth
is
,
they
were
exceeding
tender
of
any
mans
reputation
,
readier
to
add
to
it
,
than
to
detract
from
it
,
or
to
fasten
any
undue
imputation
upon
him
.
Gregory
Thaumaturgus
,
(
says
he
)
to
the
threatning
of
our
Lord
he
durst
never
call
his
Brother
fool
:
no
anger
,
wrath
or
bitterness
proceeded
out
of
his
mouth
:
Slandering
he
hated
as
a
quality
greatly
opposite
to
a
state
of
salvation
:
pride
and
envy
were
strangers
to
that
innocent
and
guileless
soul
:
He
never
approached
the
altar
,
till
first
reconciled
to
his
brother
:
All
false
and
artificial
speeches
,
and
such
as
are
cunningly
contrived
for
the
slander
and
detraction
of
others
,
he
greatly
abominated
;
well
knowing
,
that
every
lie
is
the
spawn
and
issue
of
the
devil
,
and
that
God
has
threatned
to
destroy
all
those
that
speak
lies
.
And
so
indeed
he
oftentimes
does
even
in
this
world
,
not
respiting
such
persons
to
the
tribunals
of
the
other
world
;
whereof
we
meet
with
this
memorable
example
.
Narcissus
Bishop
of
Jerusalem
,
restless
eye
of
the
divine
vengeance
quickly
overtook
these
perjured
wretches
,
and
caught
them
in
their
own
snares
;
the
first
by
a
little
spark
that
casually
,
and
whereof
no
account
could
be
given
,
happened
in
his
house
,
was
in
the
night
himself
,
family
,
and
house
universally
burnt
to
ashes
;
the
second
was
from
head
to
foot
over-run
and
consumed
by
such
a
disease
as
he
had
wished
upon
himself
;
the
third
that
saw
all
this
,
and
feared
the
righteous
and
inevitable
vengeance
of
God
upon
himself
,
confessed
the
whole
plot
and
combination
,
and
testified
his
repentance
with
so
deep
a
sorrow
,
that
with
the
multitude
of
his
tears
he
lost
his
sight
.
We
have
seen
how
exact
the
Christians
were
about
their
words
,
that
they
should
be
harmless
and
inoffensive
,
and
the
true
conveyances
of
their
minds
;
nor
were
they
less
careful
about
the
conduct
of
their
actions
,
whether
of
distributive
or
commutative
Justice
.
For
matters
of
distributive
Justice
,
so
far
as
it
concerns
a
fair
hearing
,
and
impartial
determining
of
tryals
and
causes
,
rewarding
the
good
,
and
punishing
the
bad
,
they
had
little
opportunity
to
shew
themselves
;
Christians
in
the
first
Ages
being
seldom
invested
with
any
external
Authority
and
power
,
till
the
Empire
submitted
to
Christianity
,
and
then
we
find
them
executing
their
places
with
the
most
unbyassed
uprightness
and
integrity
.
In
matters
of
Commutative
Justice
,
and
ordinary
transaction
between
man
and
man
they
observed
the
rule
,
to
deal
with
others
,
as
they
would
be
dealt
with
themselves
;
they
took
no
advantage
of
any
mans
ignorance
or
unskilfulness
,
so
as
to
grasp
that
commodity
at
a
far
under-rate
,
of
which
they
knew
the
seller
did
not
understand
the
true
price
and
value
,
and
that
if
he
did
,
he
would
not
part
with
it
at
such
a
price
.
To
this
purpose
S.
Augustine
tells
us
he
knew
a
man
(
probably
he
means
himself
,
Chief
Deacon
)
the
portion
and
maintenance
of
poor
Widows
and
Orphans
(
a
crime
,
says
he
,
reserved
for
perpetual
punishment
,
i.e.
for
the
judgement
of
God
in
the
other
world
,
being
too
great
for
any
in
this
)
whereupon
he
was
forced
to
fly
from
Rome
into
Africk
to
avoid
the
shame
and
prosecution
of
his
rapine
and
sacriledge
;
though
when
he
came
there
,
they
did
not
only
refuse
to
admit
him
into
communion
,
but
openly
exposed
the
wickedness
of
him
and
his
confederates
to
the
abhorrency
of
all
men
.
By
which
may
appear
the
falsity
of
that
charge
of
Sacriledge
which
the
Gentiles
brought
against
the
Christians
;
to
which
,
though
certainly
it
primarily
respected
their
declared
enmity
against
the
Idolatrous
Temples
and
worship
of
the
Heathens
;
yet
Tertullian
answers
;
You
look
upon
us
(
says
he
)
as
Sacrilegious
persons
▪
(
says
he
)
we
deny
not
any
pledge
that
's
left
with
us
,
we
adulterate
no
mans
marriage-bed
,
we
piously
educate
and
train
up
Orphans
,
and
relieve
the
necessities
of
the
indigent
,
and
render
no
man
evil
for
evil
:
If
there
be
any
that
dissemble
our
Religion
,
let
them
look
to
't
,
we
disown
them
for
being
of
our
party
;
why
should
we
be
worse
thought
of
for
others
faults
?
or
why
should
a
Christian
answer
for
any
thing
but
what
concerns
his
own
Religion
,
which
no
man
in
so
long
a
time
has
prov'd
to
be
cruel
or
incestuous
?
Nay
,
when
we
are
burnt
,
and
most
severely
dealt
with
,
't
is
for
the
greatest
Innocency
,
Honesty
,
Justice
,
Modesty
,
for
our
Truth
and
Faithfulness
,
and
our
Piety
to
the
Living
God
.
And
that
these
were
not
a
parcel
of
good
words
which
the
Christians
spoke
in
their
own
behalf
,
will
appear
,
if
we
consider
the
testimony
which
Pliny
(
who
was
far
from
being
partial
to
them
)
gives
of
them
;
for
being
commanded
by
the
Emperour
Trajan
to
give
him
an
account
of
the
Christians
,
he
tells
him
,
that
after
the
strictest
examination
which
he
could
make
even
of
those
that
had
renounc'd
Christianity
,
greatest
fault
that
they
were
guilty
of
,
that
they
used
harmlesly
to
meet
to
worship
Christ
,
and
at
those
meetings
to
bind
themselves
by
a
Sacrament
[
or
an
oath
]
that
they
would
not
do
any
wickedness
,
that
thy
might
be
firmlier
obliged
not
to
commit
thefts
,
robberies
,
adulteries
,
not
to
falsify
their
words
,
or
to
deny
any
thing
wherewith
they
were
intrusted
,
when
't
was
required
of
them
.
Gregory
Bishop
of
Neocaesarea
in
a
Canonical
Epistle
,
losers
themselves
:
but
this
he
tells
them
is
to
justifie
one
wickedness
with
another
,
and
because
the
Goths
had
been
enemies
to
them
,
they
would
become
Goths
and
Barbarians
unto
others
.
Nor
did
they
only
keep
themselves
from
doing
injuries
to
others
,
they
were
ready
to
do
them
all
the
right
,
all
the
kindness
that
lay
in
their
power
,
especially
to
vindicate
the
poor
and
helpless
from
the
power
and
violence
of
those
that
were
too
mighty
for
them
.
I
should
not
in
this
place
have
taken
any
notice
how
far
the
ancient
Christians
were
from
murder
,
and
offering
violence
to
any
mans
life
,
but
that
it
was
a
common
charge
brought
against
them
by
the
Gentiles
,
that
they
used
to
kill
and
devour
an
Infant
at
their
Christian
meetings
,
especially
when
any
was
first
to
be
initiated
into
their
assemblies
;
the
story
is
thus
dressed
up
by
the
acute
Heathen
in
M.
Foelix
;
An
Infant
being
covered
all
over
with
meal
,
(
the
better
to
deceive
the
unwary
)
is
set
before
him
that
is
to
be
initiated
and
taken
in
;
he
ignorant
of
what
it
really
is
,
is
appointed
to
cut
it
up
,
which
he
effectually
does
by
many
secret
and
mortal
wounds
;
whereupon
they
greedily
lick
up
the
blood
,
and
ravenously
tear
off
and
snatch
away
the
several
parts
of
it
;
and
with
this
sacrifice
their
confederacy
and
combination
is
made
,
and
by
the
conscience
of
so
great
a
villany
they
are
mutually
obliged
to
silence
:
Such
sacred
rites
as
these
being
more
horrid
and
barbarous
,
than
the
highest
sacriledges
in
the
world
.
To
this
monstrous
and
horrid
charge
,
the
Christians
returned
these
answers
;
That
they
appeal'd
to
the
common
Faith
of
mankind
,
Gladiatory
sports
,
where
mens
lives
were
so
want
only
sacrificed
to
the
pleasure
and
curiosity
of
the
people
;
would
be
one
,
seeing
he
truly
destroys
the
fruit
that
kills
it
in
the
seed
;
abstaining
from
things
strangled
and
from
blood
:
And
that
the
very
Heathens
themselves
confessed
this
,
when
amongst
the
several
arts
they
used
to
discover
whether
men
were
Christians
,
they
used
to
offer
them
bladders
full
of
blood
,
knowing
that
they
held
it
unlawful
to
taste
any
;
and
therefore
it
was
mightily
improbable
they
should
thirst
after
humane
blood
,
who
abhorred
even
the
blood
of
beasts
:
That
they
heartily
believed
the
Resurrection
of
the
dead
,
M.
Foelix
as
he
himself
testifies
;
Jupiter
Latialis
even
in
his
time
.
And
no
sooner
did
discipline
begin
to
be
regularly
setled
,
but
their
principles
herein
were
every
where
confirmed
by
the
Canons
of
the
Church
,
ten
years
penance
;
which
was
adjudg'd
to
be
the
case
of
any
that
brought
forth
upon
the
way
,
and
exposed
her
Infant
.
By
the
law
of
the
State
,
made
by
the
Emperour
Valentinian
,
whosoever
,
whether
man
or
woman
,
kill'd
an
Infant
,
was
to
be
subject
to
the
same
capital
punishment
,
as
if
he
had
kill'd
an
adult
person
,
which
may
very
well
be
understood
even
of
Infants
kill'd
in
the
womb
,
the
punishment
whereof
was
formerly
for
the
most
part
no
more
than
banishment
.
He
that
was
guilty
of
wilful
murder
was
by
S.
Basil's
rule
to
undergo
a
twenty
years
penance
before
he
was
admitted
to
the
Sacrament
;
Thus
clear
did
the
Christians
all
along
stand
from
any
just
suspicion
of
that
gross
piece
of
inhumanity
which
their
enemies
so
confidently
charged
upon
them
.
As
for
the
rise
and
occasion
of
this
malicious
charge
,
it
was
doubtless
of
the
same
growth
with
that
of
their
incestuous
mixtures
(
spoken
of
before
)
both
springing
from
the
abominable
practices
of
some
filthy
Hereticks
,
who
sheltred
themselves
under
the
name
of
Christians
,
Epiphanius
particularly
reporting
of
the
Gnosticks
,
what
the
Heathens
generally
charged
upon
the
Christians
;
for
he
tells
us
of
them
,
perfect
pass-over
.
too
great
for
them
to
boggle
at
,
or
to
doubt
of
the
truth
of
what
he
reports
concerning
them
.
CHAP.
II.
Of
their
admirable
Love
and
Charity
.
The
excellent
temper
of
the
Christian
Religion
.
The
Gospel
principally
enjoyns
kindness
and
charity
.
The
Primitive
Christians
eminently
of
this
spirit
.
They
accounted
all
brethren
,
but
Christians
more
especially
.
Their
mutual
love
noted
and
recorded
by
their
enemies
.
Their
mighty
zeal
and
charity
for
the
souls
of
men
,
to
recover
them
from
vice
and
errour
to
truth
and
vertue
.
This
the
matter
of
their
daily
prayer
,
and
most
serious
endeavours
,
even
towards
their
greatest
enemies
.
Pamphilus
his
charity
in
bestowing
Bibles
freely
upon
the
poor
.
Preachers
maintained
for
converting
the
Gentile
Phenicians
to
Christianity
.
The
famous
story
of
S.
John's
hazarding
himself
for
the
regaining
a
young
man
debauched
by
bad
companions
.
Monica's
care
and
sollicitude
about
S.
Augustin
.
Some
that
have
sold
themselves
for
slaves
,
that
they
might
convert
their
Heathen
or
Heretical
Masters
.
Christians
not
shy
of
communicating
the
knowledge
of
their
Religion
.
Their
Charity
as
it
respected
the
necessities
of
the
outward
life
.
This
noted
in
several
instances
of
charity
.
Their
liberal
providing
for
the
poor
.
The
bounty
of
particular
persons
.
Divers
instances
of
it
.
The
immense
charity
of
Epiphanius
:
exemplary
vengeance
upon
some
that
abused
it
.
The
poor
accounted
the
Treasure
and
Ornaments
of
the
Church
:
represented
in
the
case
of
Laurentius
the
Deacon
,
and
a
story
related
by
Palladius
.
Their
visiting
and
assisting
the
sick
in
their
own
persons
:
eminently
noted
in
the
Empress
Placilla
,
and
the
Lady
Fabiola
.
The
Christians
care
of
their
brethren
in
a
great
plague
at
Alexandria
.
Persons
appointed
on
purpose
to
cure
and
attend
the
sick
.
The
Parabolani
,
who
.
Their
office
and
number
.
Redemption
of
Captives
.
Great
sums
contributed
by
Cyprian
and
his
people
for
it
.
Church-plate
sold
to
redeem
Christians
,
nay
,
captiv'd
enemies
.
Christians
embondaging
themselves
to
redeem
others
.
The
strange
charity
of
Paulinus
Bishop
of
Nola
,
making
himself
a
slave
to
ransom
a
poor
widows
son
.
Their
care
about
the
bodies
of
the
dead
.
Decent
burial
very
fit
and
desirable
.
A
piece
of
piety
remarkable
in
the
Christians
of
those
times
.
Their
abstaining
from
the
common
custome
of
burning
the
dead
as
barbarous
.
The
great
cost
they
laid
out
upon
their
funerals
,
in
embalming
,
intombing
,
&c.
The
Copiatae
,
who
:
What
their
office
and
order
.
The
Decani
or
Deans
in
the
Church
of
Constantinople
;
their
number
,
and
duty
.
Their
providing
fit
places
of
Sepulture
.
Their
Coemeteria
or
burying-places
in
the
fields
.
Burying
in
Cities
and
Churches
when
brought
in
,
and
to
whom
first
granted
.
Their
Coemeteria
under
ground
.
What
kind
of
places
they
were
.
The
great
number
and
vast
capacities
of
them
.
A
particular
account
of
one
out
of
Baronius
,
discovered
in
his
time
.
How
the
Christians
were
enabled
to
all
these
acts
of
charity
.
At
first
all
in
common
:
after
,
by
usual
contributions
.
The
standing
stock
or
treasury
of
the
Church
.
This
charity
of
Christians
largely
attested
by
Julian
and
Lucian
.
Their
love
and
charity
universal
.
Doing
good
to
enemies
.
An
excellency
proper
to
Christians
.
This
manifested
in
several
remakable
instances
.
Plainly
acknowledged
by
Julian
himself
.
The
whole
sum'd
up
in
an
elegant
discourse
of
Lactantius
concerning
mercy
and
charity
.
THat
the
Christian
Religion
was
immediately
designed
to
improve
and
perfect
the
principles
of
humane
nature
,
appears
as
from
many
other
instances
of
it
,
so
especially
from
this
,
that
it
so
strictly
enjoyns
,
cherishes
and
promotes
that
natural
kindness
and
compassion
,
which
is
one
of
the
prime
and
essential
inclinations
of
mankind
;
wherever
the
Gospel
is
cordially
complied
with
,
it
begets
such
a
sweet
and
gracious
temper
of
mind
as
makes
us
humble
,
affable
,
courteous
and
charitable
,
ready
and
disposed
to
every
good
work
,
prompt
to
all
offices
of
humanity
and
kindness
,
it
files
off
the
ruggedness
of
mens
natures
,
banishes
a
rude
,
churlish
and
pharisaical
temper
,
and
infuses
a
more
calm
and
treatable
disposition
.
It
commands
us
to
live
and
love
as
brethren
,
to
love
without
hypocrisie
,
to
have
fervent
charity
amongst
our selves
,
and
to
be
kindly
affectioned
one
towards
another
:
It
lays
the
sum
of
our
duty
toward
others
in
this
,
to
love
our
neighbour
as
our selves
.
This
our
Saviour
seems
to
own
as
his
proper
and
peculiar
law
,
and
has
ratified
it
with
his
own
solemn
sanction
,
A
new
Commandment
I
give
unto
you
,
that
you
love
one
another
,
as
I
have
loved
you
,
that
you
also
love
one
another
;
and
then
makes
this
the
great
visible
badge
of
all
those
who
are
truly
Christians
,
by
this
shall
all
men
know
that
you
are
my
Disciples
,
if
you
have
love
one
to
another
.
And
so
indeed
it
was
in
those
first
and
best
ages
of
Religion
,
for
no
sooner
did
the
Gospel
fly
abroad
into
the
world
,
but
the
love
and
charity
of
Christians
became
notorious
even
to
a
Proverb
,
the
Heathens
taking
notice
of
the
Christians
of
those
times
with
this
particular
remark
,
See
how
these
Christians
love
one
another
.
They
were
then
united
in
the
most
happy
fraternity
(
a
word
much
used
by
Christians
in
those
days
,
and
objected
against
them
by
the
Heathens
)
they
liv'd
as
brethren
,
and
accounted
themselves
such
,
not
only
as
being
sprung
from
one
common
Parent
▪
(
for
in
this
respect
that
they
had
Nature
for
their
common
Mother
,
Father
,
drank
all
of
the
same
spirit
of
holiness
,
were
brought
out
of
the
same
womb
of
darkness
and
ignorance
into
the
same
light
of
truth
,
that
they
were
partakers
of
the
same
Faith
,
and
co-heirs
of
the
same
hope
.
This
Lucian
himself
confesses
of
them
,
holy
kiss
,
not
only
in
their
own
houses
,
but
at
their
Religious
Assemblies
,
as
a
badge
and
bond
of
that
Christian
fellowship
and
communion
that
was
maintained
amongst
them
.
But
the
love
and
kindness
of
those
Christians
of
old
did
not
lie
only
in
a
smooth
complemental
carriage
,
or
in
a
parcel
of
good
words
,
depart
in
peace
,
be
you
warm'd
or
fill'd
,
but
in
the
real
exercises
of
charity
and
mercy
.
Now
because
the
two
great
objects
of
Charity
are
,
the
good
of
mens
souls
,
and
their
outward
and
bodily
welfare
and
happiness
,
we
shall
find
that
the
Primitive
Christians
were
highly
eminent
and
exemplary
for
both
these
.
The
soul
being
of
a
much
higher
and
nobler
nature
,
and
consequently
infinitely
more
precious
and
valuable
than
the
body
,
they
were
accordingly
infinitely
careful
and
solicitous
to
save
mens
souls
,
to
recover
them
out
of
the
snare
of
the
Devil
,
and
the
paths
of
ruine
,
by
making
them
Christians
,
and
bringing
them
over
to
the
knowledge
of
the
truth
;
for
this
they
pray'd
daily
and
earnestly
.
We
Christians
(
says
Cyprian
to
the
Proconsul
)
serve
the
one
and
true
Cod
that
made
Heaven
and
earth
,
Justin
Martyr
tells
the
Jew
,
that
they
pray'd
for
them
,
and
all
others
that
unjustly
were
their
enemies
,
that
repenting
of
their
wickednesses
,
and
ceasing
to
blaspheme
Christ
Jesus
,
who
by
the
greatness
of
his
works
,
the
uncontroulableness
of
the
miracles
performed
in
his
name
,
the
excellency
of
his
doctrines
,
and
the
clearness
of
the
prophecies
fulfilled
in
him
,
appeared
to
be
altogether
innocent
and
unblameable
,
and
that
rather
believing
in
him
,
they
might
together
with
Christians
be
saved
by
him
at
his
second
glorious
coming
,
and
not
be
condemned
by
him
to
everlasting
flames
.
We
pray
for
you
(
says
he
)
that
Christ
would
have
mercy
upon
you
,
Pray
for
our
enemies
,
to
love
them
and
be
merciful
to
them
.
And
afterwards
,
when
he
had
reckoned
up
all
those
wicked
and
malicious
artifices
which
the
Jews
had
used
both
against
Christ
and
Christians
,
yet
notwithstanding
all
this
(
says
he
)
we
are
so
far
from
hating
either
you
,
(
says
he
)
and
beg
of
them
not
to
continue
in
the
pit
which
they
have
digged
to
themselves
▪
but
to
depart
from
their
sottish
and
idle
vanities
,
to
turn
to
the
Church
of
God
,
that
Christ
may
be
formed
in
them
,
and
that
they
may
know
the
only
true
God
,
the
Creatour
of
the
world
:
This
we
beg
of
them
,
loving
them
to
better
purpose
,
than
they
think
they
love
themselves
:
for
our
love
is
true
and
wholesome
(
if
they
will
receive
it
)
like
a
sharp
plaister
indeed
,
but
it
will
eat
away
the
proud
flesh
,
take
down
the
swelling
and
vanity
of
their
minds
,
for
which
cause
we
will
not
cease
by
all
means
to
apply
it
to
them
.
The
same
Origen
tells
Celsus
,
no
place
for
repentance
on
t'other
side
the
grave
,
the
stations
of
the
other
world
being
fix'd
and
unchangeable
;
that
therefore
they
should
believe
and
live
,
that
so
they
might
eternally
rejoyce
with
them
,
whom
they
did
now
so
afflict
and
persecute
.
In
pursuance
of
this
design
they
spared
neither
pains
nor
cost
,
that
they
might
instruct
men
in
the
way
to
Heaven
.
Theodosian
Code
)
directed
to
Eutychian
,
Prefect
of
the
East
,
that
the
Pagan
Temples
should
be
orderly
taken
down
,
that
so
they
being
destroyed
,
the
whole
matter
of
the
Gentile
superstition
might
be
abolished
.
Upon
the
executing
of
which
Law
great
mutinies
were
raised
by
the
Country
people
,
many
of
the
Monks
wounded
,
and
some
slain
,
and
the
rest
wholly
disheartned
to
proceed
in
the
business
,
(
these
doubtless
being
those
very
Monks
against
whom
Libanius
so
severely
declaims
for
so
mercilesly
destroying
the
Pagan
Temples
:
)
I
might
easily
shew
that
this
consideration
had
a
great
influence
upon
the
sufferings
of
the
Primitive
Martyrs
,
willingly
running
any
hazards
,
chearfully
enduring
any
miseries
,
that
they
might
gain
others
to
the
faith
,
and
prevent
their
eternal
ruine
.
But
that
famous
story
of
S.
John
the
Apostle
shall
serve
instead
of
many
,
I
commend
this
person
to
thee
to
be
looked
to
with
all
care
and
diligence
,
and
that
in
the
presence
of
Christ
and
the
Church
.
The
Bishop
undertook
the
charge
,
received
the
young
man
into
his
house
,
instructed
him
,
and
at
last
baptized
him
.
Which
being
done
,
he
thought
he
might
remit
a
little
of
the
strictness
of
his
care
;
but
the
young
man
making
an
ill
use
of
his
liberty
,
fell
into
bad
company
,
by
whose
arts
and
snares
he
was
seduced
into
ways
of
riot
and
wickedness
;
till
despairing
of
all
hope
of
pardon
from
God
,
he
let
loose
the
reins
to
all
manner
of
exorbitancy
,
and
agreeing
with
his
confederates
,
they
combin'd
themselves
into
a
society
of
highway-men
,
and
made
him
their
Captain
,
who
quickly
became
as
far
beyond
the
rest
in
fierceness
and
cruelty
,
as
he
was
in
power
and
authority
.
S.
John
upon
occasion
returning
some
while
after
to
the
same
place
,
after
he
had
dispatched
his
other
business
,
required
from
the
Bishop
th●
pledge
he
had
left
with
him
;
who
wondring
and
not
knowing
what
he
meant
;
I
mean
(
said
S.
John
)
the
young
man
,
't
is
the
soul
of
my
brother
that
I
require
.
The
old
man
with
a
dejected
look
and
tears
in
his
eyes
,
answered
,
he
's
dead
;
and
being
demanded
by
what
kind
of
death
,
answered
,
he
's
dead
to
God
;
for
alas
!
he
's
become
a
villain
,
and
instead
of
the
Church
is
fled
with
his
companions
to
the
mountains
to
be
a
thief
and
a
robber
.
The
Apostle
renting
his
cloaths
,
and
bewailing
that
he
had
so
ill
betrusted
his
brother's
soul
,
immediately
call'd
for
a
horse
and
a
guide
,
and
made
haste
to
the
Mountains
;
where
being
taken
by
those
that
stood
Sentinel
,
he
beg'd
to
be
brought
before
their
Captain
,
who
stood
ready
arm'd
some
way
off
;
but
assoon
as
he
perceived
't
was
S.
John
that
was
coming
towards
him
,
he
began
to
be
ashamed
&
to
run
as
fast
as
he
could
.
The
Apostle
not
regarding
his
own
age
and
weakness
followed
after
with
all
his
might
;
and
when
his
legs
could
not
overtake
him
,
he
sent
these
passionate
exclamations
after
him
;
Why
,
O
my
Son
,
dost
thou
fly
from
thy
aged
and
unarmed
father
?
take
pity
of
me
,
and
fear
not
,
there
is
yet
hope
of
salvation
for
thee
.
I
will
undertake
with
Christ
for
thee
;
if
need
be
,
I
will
freely
undergo
death
for
thee
,
as
our
Lord
did
for
us
,
and
lay
down
my
own
life
to
ransom
thine
;
only
stay
and
believe
me
,
for
I
am
sent
by
Christ
.
With
that
he
stay'd
,
and
with
a
dejected
look
throwing
away
his
Arms
,
he
trembled
,
and
dissolved
into
tears
;
he
embraced
the
aged
Apostle
with
all
possible
expressions
of
sorrow
and
lamentation
,
as
if
again
baptized
with
his
own
tears
.
S.
John
assured
him
he
had
obtain'd
his
pardon
of
Christ
,
and
having
fasted
and
prayed
with
him
and
for
him
,
and
with
all
the
arts
of
consolation
refreshed
his
shattered
and
disconsolate
mind
,
brought
him
into
,
and
restored
him
to
the
Church
.
This
story
though
somewhat
long
,
I
was
the
willinger
to
produce
,
both
because
so
remarkable
in
it self
,
and
so
great
a
testimony
of
that
mighty
tenderness
and
compassion
which
they
had
for
the
souls
of
men
;
for
whose
sake
they
thought
they
could
never
do
,
never
venture
far
enough
.
that
it
was
not
possible
that
a
child
of
so
many
tears
should
perish
.
No
sooner
was
his
conversion
wrought
,
but
her
spirit
was
at
ease
,
and
she
now
desired
no
more
.
For
my
part
,
Son
,
I
have
now
no
further
hopes
or
pleasures
in
this
world
;
there
was
but
one
thing
for
which
I
desired
to
live
,
that
I
might
see
thee
a
Catholick
Christian
before
I
died
:
This
my
good
God
has
abundantly
blessed
me
with
,
having
let
me
see
thee
despising
the
selicities
of
this
life
,
and
entred
into
his
family
and
service
;
so
that
what
do
I
make
any
longer
here
?
Nay
,
so
great
a
zeal
had
they
for
the
good
of
souls
in
those
days
,
that
many
did
not
stick
to
engage
themselves
in
temporal
slavery
for
no
other
end
but
to
deliver
others
from
spiritual
bondage
.
Thus
Serapion
called
Sindonites
(
because
he
never
wore
more
than
one
poor
Linnen
garment
)
one
of
the
Primitive
Asceticks
,
Having
seen
what
kindness
and
charity
they
expressed
to
mens
souls
,
we
come
next
to
that
which
respected
their
bodies
,
and
the
necessities
of
the
outward
life
;
this
they
shewed
in
several
instances
,
we
shall
consider
some
of
the
most
material
.
In
the
first
place
they
took
special
care
to
provide
for
the
poor
,
and
such
as
were
unable
to
help
themselves
;
Antioch
Chrysostom
tells
us
,
strangers
,
lepers
,
and
such
as
were
in
bonds
,
it
daily
maintain'd
above
three
thousand
Widows
and
Maids
.
Indeed
the
bounty
of
those
times
was
almost
incredible
.
S.
Cyprian
upon
his
turning
Christian
sold
his
estate
to
relieve
the
wants
of
others
.
I
will
that
all
my
estate
be
given
to
the
poor
.
Nazianzen
reports
of
his
Father
,
that
he
was
so
kind
to
the
poor
,
blind
,
feet
to
the
lame
,
and
a
mother
to
orphans
;
her
estate
was
as
common
to
the
poor
,
and
as
much
at
their
need
,
as
every
ones
is
to
himself
,
dispersing
and
scattering
abroad
,
and
according
to
the
counsel
of
our
Saviour
,
laying
up
her
treasure
in
heaven
.
They
gave
not
only
according
to
,
but
beyond
their
ability
;
trusting
to
the
goodness
and
fidelity
of
heaven
to
supply
what
wanted
,
which
many
times
made
the
return
with
overplus
by
ways
uncommon
and
extraordinary
.
Sozomen
relates
of
Epiphanius
Bishop
of
Salamine
in
Cyprus
,
and
with
what
we
have
got
let
's
be
merry
and
jolly
to
day
.
But
alas
!
the
Comedy
was
turned
into
a
tragick
scene
;
the
man
was
really
dead
,
and
could
not
be
recovered
by
all
his
cries
or
stirring
;
which
his
companion
no
sooner
perceived
,
but
with
all
hast
makes
after
the
Bishop
,
cries
and
tears
his
hair
,
confesses
the
cheat
,
and
begs
that
his
companion
might
be
restored
to
life
;
but
all
in
vain
:
the
Bishop
bids
him
be
content
,
and
tells
him
that
God
would
not
undo
what
he
had
done
.
Leaving
a
fair
warning
to
men
(
says
the
Historian
)
that
the
great
God
who
sees
and
hears
all
things
,
reckons
those
●●●●keries
that
are
put
upon
his
servants
as
if
done
to
himself
.
But
this
only
upon
occasion
of
that
great
charity
which
they
then
upon
all
occasions
extended
to
the
poor
.
The
truth
is
,
they
then
looked
upon
the
poor
as
the
treasure
and
ornament
of
the
Church
,
by
whom
as
by
bills
of
Exchange
they
returned
their
estates
into
the
other
world
.
When
Decius
the
Emperour
demanded
of
Laurentius
the
Deacon
of
the
Church
of
Rome
the
Churches
treasures
,
these
are
the
treasures
of
the
Church
,
those
eternal
treasures
,
which
are
never
diminished
,
but
increase
;
which
are
dispersed
to
every
one
,
and
yet
found
in
all
.
This
passage
brings
to
my
mind
(
though
it
more
properly
belongs
to
the
next
instance
of
charity
)
what
Palladius
relates
of
Macarius
,
lame
,
blind
,
and
Cripple-women
were
disposed
,
and
see
,
said
he
,
the
Jacinths
that
I
spoke
of
:
Then
carrying
her
down
into
the
lower
rooms
he
shewed
her
the
men
in
the
like
condition
,
and
told
her
,
These
are
the
Emraulds
that
I
promised
,
and
Jewels
more
precious
than
these
I
think
are
not
to
be
found
;
and
now
,
said
he
,
if
you
like
not
your
bargain
,
take
your
mony
back
again
.
The
woman
blushed
,
and
was
troubled
to
think
,
she
should
be
hal'd
to
that
,
which
she
ought
to
have
done
freely
for
the
love
of
God
.
Afterwards
she
heartily
thanked
Macarius
,
and
betook
her self
to
a
more
charitable
and
Christian
course
of
life
.
Next
to
this
,
their
charity
appeared
in
visiting
and
assisting
of
the
sick
;
contributing
to
their
necessities
,
refreshing
their
tired
bodies
,
curing
their
wounds
or
sores
with
their
own
hands
.
The
sick
(
says
the
antient
Authour
of
the
Epistle
in
Justin
Martyr
,
And
that
this
work
of
charity
might
be
the
better
managed
amongst
Christians
,
they
had
in
many
places
(
and
particularly
in
this
of
Alexandria
)
certain
persons
whose
proper
office
it
was
to
attend
and
administer
to
the
sick
:
They
were
called
Parabolani
,
ad
curanda
debilium
aegra
corpora
,
(
as
the
law
of
the
younger
Theodosius
expresses
it
)
to
attend
and
cure
the
bodies
of
the
infirm
and
sick
.
Their
numbers
it
seems
were
very
great
,
insomuch
that
upon
any
tumultuary
occasions
they
became
formidable
even
to
the
Courts
of
Civil
Judicature
;
upon
complaint
whereof
made
to
the
Emperour
,
Theodosius
reduced
their
number
to
five
hundred
;
which
being
found
too
little
,
by
a
second
Constitution
he
enlarged
it
to
six
hundred
.
The
truth
is
,
these
Parabolani
were
a
kind
of
Clergy-Physicians
,
for
that
they
were
under
an
Ecclesiastical
cognizance
is
plain
,
being
reckon'd
up
with
the
Clergy
,
and
accordingly
by
the
latter
Constitution
of
Theodosius
are
appointed
to
be
chosen
by
,
and
to
be
immediately
subject
to
the
Bishop
of
the
place
.
A
third
instance
of
their
Love
and
Charity
(
and
which
S.
Ambrose
calls
the
highest
piece
of
liberality
)
was
their
care
of
those
that
were
in
captivity
,
Sestertium
centum
millia
nummûm
;
Communion
Plate
of
his
Church
to
be
broke
in
pieces
to
redeem
Christians
taken
captive
by
the
enemy
;
for
which
though
he
was
blam'd
by
the
Arrian
party
,
yet
he
elegantly
defends
the
fact
,
as
not
only
a
justifiable
,
We
have
known
many
amongst
our selves
(
says
he
)
who
have
delivered
themselves
into
bonds
and
slavery
,
that
they
might
restore
others
to
their
liberty
;
many
who
have
hir'd
out
themselves
servants
unto
others
,
that
by
their
wages
they
might
feed
and
sustain
them
that
wanted
.
Of
which
this
one
strange
instance
shall
suffice
.
Under
the
Vandalic
persecution
many
Christians
were
carried
slaves
out
of
Italy
into
Africk
,
A
fourth
instance
of
Primitive
Charity
,
was
the
great
care
they
took
about
the
bodies
of
the
dead
,
in
giving
them
decent
,
and
where
they
could
,
honourable
burial
;
all
men
naturally
have
a
kindness
for
their
bodies
,
and
therefore
desire
,
that
what
has
so
long
been
the
mansion
of
an
immortal
tenant
,
may
upon
its
dis-lodging
be
orderly
taken
down
,
and
the
ruins
of
it
laid
up
with
honour
and
safety
.
Mans
body
besides
that
't
is
the
cabinet
of
an
invaluable
jewel
,
is
a
curious
piece
of
artifice
,
fearfully
and
wonderfully
made
,
the
excellent
contrivance
of
the
divine
omniscience
,
and
in
that
respect
challenges
not
to
be
carelesly
thrown
aside
,
or
rudely
trampled
in
the
dirt
.
This
seems
to
be
the
common
sence
of
mankind
,
it
being
the
care
and
practice
of
almost
all
Nations
in
the
world
religiously
to
enshrine
the
remains
of
their
deceased
friends
in
Tombs
and
Sepulchres
;
thinking
it
but
reasonable
to
testifie
so
much
kindness
to
their
departed
friends
,
as
to
honour
their
memories
,
and
to
secure
from
rude
barbarous
violence
what
they
left
behind
them
when
they
put
off
mortality
.
Sure
I
am
this
was
eminently
the
care
of
Christians
,
no
dangers
or
threatnings
could
affright
them
from
doing
this
last
office
to
their
deceased
brethren
,
especially
such
as
had
been
Martyrs
and
Champions
for
the
Truth
.
Nor
did
they
ordinarily
content
themselves
with
a
bare
interrment
,
but
prepared
the
body
for
its
funeral
with
costly
Spices
,
and
rich
odours
and
perfumes
,
not
sparing
the
best
drugs
and
ointments
which
the
Sabeans
could
afford
,
(
says
he
)
as
the
Courts
of
Justice
had
condemned
,
and
put
to
death
for
their
innumerable
villanies
.
This
cost
the
Christians
doubtless
bestowed
upon
the
bodies
of
their
dead
,
because
they
looked
upon
death
as
the
entrance
into
a
better
life
,
and
laid
up
the
body
as
the
candidate
and
expectant
of
a
joyful
and
happy
resurrection
.
Besides
,
hereby
they
gave
some
encouragement
to
suffering
,
when
men
saw
how
much
care
was
taken
to
honour
and
secure
the
reliques
of
their
mortality
,
and
that
their
bodies
should
not
be
persecuted
after
death
.
This
their
enemies
knew
very
well
,
and
therefore
many
times
denied
them
the
civility
and
humanity
of
burial
,
to
strike
the
greater
dread
into
them
.
Thus
Maximus
the
President
threatned
Tharacus
the
Martyr
,
Thus
after
they
had
put
Polycarp
to
death
,
During
those
times
of
persecution
they
were
very
careful
to
bury
the
bodies
of
the
Martyrs
,
some
making
it
their
particular
business
by
stealth
to
interr
those
in
the
night
,
who
had
suffered
in
the
day
;
this
they
did
with
great
hazard
and
danger
,
many
of
them
(
as
appears
from
the
ancient
Martyrologies
)
suffering
Martyrdom
upon
this
very
account
.
Afterwards
when
the
Church
was
setled
,
there
was
a
particular
Order
of
men
call'd
Copiatae
,
(
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
pains
they
took
,
or
else
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
committed
the
bodies
of
the
dead
to
the
grave
the
place
of
ease
and
rest
)
appointed
for
this
purpose
,
Palatin
Deans
spoken
of
in
the
Theodosian
Code
,
Nor
did
they
only
take
care
that
the
body
might
be
prepared
for
its
funeral
,
but
to
provide
it
of
a
decent
and
convenient
Sepulchre
,
wherein
it
might
be
honourably
and
securely
laid
up
;
a
thing
which
had
been
always
practised
by
the
more
sober
and
civiliz'd
part
of
mankind
.
Their
burying-places
(
called
Polyandria
,
Cryptae
,
Arenaria
,
but
most
commonly
Coemeteria
or
Dormitories
,
because
according
to
the
notion
which
the
Scripture
gives
us
of
the
death
of
the
Righteous
,
Christians
are
not
so
properly
said
to
dye
as
to
sleep
in
the
Lord
,
and
their
bodies
to
rest
in
the
grave
in
expectation
of
a
joyful
resurrection
)
were
generally
in
the
fields
or
gardens
,
it
being
prohibited
by
the
Roman
Laws
,
During
the
first
ages
of
Christianity
,
while
the
malice
of
their
enemies
persecuted
them
both
alive
and
dead
,
their
Coemeteria
were
ordinarily
under
ground
,
imitating
herein
the
custome
of
the
Jews
,
whose
Sepulchres
were
in
Caverns
and
holes
of
rocks
,
though
doubtless
the
Christians
did
it
to
avoid
the
rage
and
fury
of
their
enemies
;
not
so
much
upon
the
account
of
secrecy
;
for
their
frequent
retiring
to
those
places
was
so
notorious
,
as
could
not
escape
the
observation
of
their
enemies
,
and
therefore
we
sometimes
find
the
Emperours
Officers
readily
coming
thither
;
but
it
was
upon
the
account
of
that
Sacredness
and
Religion
that
was
reckon'd
to
be
due
to
places
of
this
nature
,
it
being
accounted
by
all
Nations
a
piece
of
great
impiety
,
Manes
temerare
Sepultos
,
to
disturb
and
violate
the
ashes
of
the
dead
.
They
were
large
vaults
dug
in
dry
sandy
places
,
and
arched
over
,
and
separated
into
many
little
apartments
,
wherein
on
either
side
the
bodies
of
the
Martyrs
lay
in
distinct
Cells
,
each
having
an
Inscription
upon
Marble
,
Roma
Subterranea
assures
us
,
that
though
those
Coemeteria
were
under-ground
,
By
reason
hereof
they
must
needs
be
very
dark
,
having
no
light
from
without
,
but
what
peep'd
in
from
a
few
little
cranies
,
which
filled
the
place
with
a
kind
of
sacred
horror
,
Via
Salaria
about
three
miles
from
Rome
,
which
he
often
viewed
and
searched
:
It
is
(
says
he
)
strange
to
report
,
the
place
by
reason
of
its
vastness
and
variety
of
apartments
appearing
like
a
City
under
ground
.
At
the
entrance
into
it
there
was
a
principal
way
or
street
much
larger
than
the
rest
,
which
on
either
hand
opened
into
diverse
other
wayes
,
and
those
again
divided
into
many
lesser
ways
and
turnings
,
like
lanes
and
allies
within
one
another
.
And
as
in
Cities
there
are
void
open
places
for
the
Markets
;
so
here
there
were
some
larger
spaces
for
the
holding
(
as
occasion
was
)
of
their
Religious
Meetings
,
wherein
were
placed
the
Effigies
and
Representations
of
Martyrs
,
with
places
in
the
top
to
let
in
light
,
long
since
stopt
up
.
The
discovery
of
this
place
caused
great
wonder
in
Rome
,
being
the
most
exact
and
perfect
Cemeterie
that
had
been
yet
found
out
.
Thus
much
I
thought
good
to
add
upon
occasion
of
that
singular
care
,
which
Christians
then
took
about
the
bodies
of
their
dead
.
If
any
desire
to
know
more
of
these
venerable
Antiquities
,
they
may
consult
onuphrius
de
Coemeteriis
,
and
especially
the
Latin
Edition
of
the
Roma
Subterranea
,
Many
other
instances
of
their
Charity
might
be
mentioned
,
their
ready
entertaining
strangers
,
providing
for
those
that
laboured
in
the
Mines
,
marrying
poor
Virgins
,
and
the
like
,
of
which
to
treat
particularly
would
be
too
vast
and
tedious
.
To
enable
them
to
do
these
charitable
offices
,
they
had
not
only
the
extraordinary
contributions
of
particular
persons
,
but
a
common
stock
and
treasury
of
the
Church
.
At
the
first
going
abroad
of
the
Gospel
into
the
world
,
so
great
was
the
Piety
and
Charity
of
the
Christians
,
That
the
multitude
of
them
that
believed
were
of
one
heart
and
of
one
soul
,
neither
said
any
of
them
,
that
ought
of
the
things
which
he
possessed
was
his
own
,
but
they
had
all
things
common
;
neither
was
there
any
among
them
that
lacked
;
for
as
many
as
were
possessors
of
lands
or
houses
,
sold
them
,
and
brought
the
prices
of
the
things
that
were
sold
,
and
laid
them
down
at
the
Apostles
feet
,
and
distribution
was
made
unto
every
man
according
as
he
had
need
.
But
this
community
of
goods
lasted
not
long
in
the
Church
;
we
find
S.
Paul
giving
order
to
the
Churches
of
Galatia
and
Corinth
for
weekly
offerings
for
the
Saints
,
that
upon
the
first
day
of
week
(
when
they
never
fail'd
to
receive
the
Sacrament
)
they
should
every
one
of
them
lay
by
him
in
store
according
as
God
had
prospered
him
.
Justin
Martyr
assures
us
still
continued
in
his
time
;
for
describing
the
manner
of
their
assemblies
on
the
Lords
day
,
he
tells
us
that
those
who
were
able
and
willing
contributed
what
they
saw
good
;
and
the
collection
was
lodg'd
in
the
hands
of
the
Bishop
or
President
,
and
by
him
distributed
for
the
relief
of
Widows
and
Orphans
,
the
sick
or
indigent
,
the
imprison'd
or
strangers
,
or
any
that
were
in
need
.
In
the
next
age
they
were
reduced
to
monthly
offerings
,
as
appears
from
Tertullian
,
poor
mans
box
call'd
Arca
,
that
stood
in
the
Church
)
this
they
did
freely
,
no
man
being
forced
or
compelled
to
it
;
leaving
it
behind
them
as
a
stock
to
maintain
piety
and
religion
;
for
't
is
not
spent
(
says
he
)
upon
feasts
or
drinking-bouts
,
or
to
gratifie
gluttony
and
intemperance
,
but
laid
out
in
relieving
the
needy
,
burying
the
dead
,
providing
for
Orphans
,
supporting
the
aged
,
recruiting
the
spoyled
,
supplying
the
imprisoned
,
and
those
that
were
in
mines
,
bonds
,
or
slavery
for
the
profession
of
Christianity
.
This
was
the
fruit
of
Primitive
devotion
.
Palladius
tell
us
of
two
Brother
,
Monasteries
,
Churches
,
and
Prisons
for
the
relief
of
such
as
were
in
bonds
,
and
betaking
himself
to
a
Trade
for
a
small
maintenance
for
himself
,
gave
himself
up
to
prayer
and
the
severer
exercises
of
Religion
.
The
other
kept
his
Estate
in
his
own
possession
,
but
built
a
Monastery
,
and
taking
a
few
Companions
to
dwell
with
him
,
entertain'd
all
strangers
that
came
that
way
,
took
care
of
the
sick
,
entertained
the
aged
,
gave
to
those
that
needed
,
and
every
Saturday
and
Lords
day
caused
two
or
three
tables
to
be
spread
for
the
refreshment
and
entertainment
of
the
poor
;
and
in
this
excellent
way
spent
their
life
.
Now
that
this
account
that
we
have
given
of
the
admirable
bounty
and
charity
of
the
antient
Christians
is
not
precarious
,
and
meerly
what
the
Christians
tell
us
of
themselves
,
we
have
the
testimony
of
two
open
enemies
of
Christianity
,
Julian
and
Lucian
,
both
bitter
enemies
to
Christians
,
and
the
fiercer
,
because
both
,
as
't
is
supposed
,
apostates
from
them
,
and
their
testimony
is
considerable
upon
a
double
account
,
partly
because
having
lived
amongst
the
Christians
they
exactly
knew
their
ways
and
manners
;
and
partly
because
being
enemies
to
them
they
would
be
sure
to
speak
no
more
in
their
commendation
than
what
was
true
.
Julian
speaking
of
the
Galileans
,
i.
e.
by
their
bounty
to
strangers
,
their
care
in
burying
of
the
dead
,
and
their
holiness
of
life
;
and
elsewhere
,
The
poor
(
says
he
)
having
no
care
taken
of
them
,
the
wicked
Galileans
know
very
well
how
to
make
their
advantage
of
it
,
for
they
give
themselves
up
to
humanity
and
charity
,
and
by
these
plausible
and
insinuative
ways
strengthen
and
encrease
their
wicked
and
pernicious
party
;
just
as
men
cheat
little
children
with
a
cake
,
by
two
or
three
of
which
they
tempt
them
to
go
along
with
them
,
till
having
got
them
from
home
,
they
clap
them
under
hatches
,
transport
and
sell
them
,
and
so
for
a
little
seeming
pleasure
they
are
condemned
to
bitterness
all
their
life
;
and
no
otherwise
(
says
he
)
'
t
is
with
them
,
they
first
inveagle
honest
minded
men
with
what
they
call
their
feasts
of
Love
,
banquets
,
ministry
and
attendance
upon
tables
,
and
then
seduce
them
into
their
wickedness
and
impiety
.
This
as
at
once
it
shews
his
venom
and
malice
according
to
the
humour
of
the
man
,
so
it
openly
bears
witness
out
of
the
mouth
of
an
emeny
to
the
most
excellent
and
generous
spirit
of
the
Gospel
.
The
other
testimony
is
that
of
Lucian
,
(
who
if
not
a
Christian
himself
,
for
Suidas
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
does
no
way
intimate
him
to
have
been
a
Christian
Preacher
,
sacred
discourses
:
Nay
,
some
were
sent
in
the
name
of
the
rest
even
from
the
Cities
of
Asia
to
assist
,
and
encourage
him
;
who
brought
him
great
sums
of
mony
under
pretence
of
his
imprisonment
;
it
being
incredible
what
readiness
they
shew
,
when
any
such
matter
is
once
noys'd
abroad
,
and
how
little
they
spare
any
cost
in
it
.
After
which
he
tells
us
of
them
in
general
,
There
's
one
circumstance
yet
behind
concerning
the
love
and
charity
of
those
times
very
worthy
to
be
taken
notice
of
,
and
that
is
the
universal
extent
of
it
,
they
did
good
to
all
,
though
more
especially
to
them
of
the
houshold
of
faith
,
i.e.
to
Christians
;
they
did
not
confine
their
bounty
meerly
within
the
narrow
limits
of
a
party
,
this
or
that
sect
of
men
,
but
embraced
an
object
of
love
and
pitty
where-ever
they
met
it
.
They
were
kind
to
all
men
,
yea
to
their
bitterest
enemies
,
and
that
with
a
charity
as
large
as
the
circles
of
the
Sun
that
visits
all
parts
of
the
World
,
and
shines
as
well
upon
a
stinking
dung-hil
,
as
upon
a
pleasant
Garden
.
'T
is
certainly
the
strange
and
supernatural
doctrine
of
our
Saviour
,
you
have
heard
that
it
hath
been
said
,
Thou
shalt
love
thy
neighbour
,
and
hate
thine
enemy
:
But
I
say
unto
you
,
love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
pray
for
them
which
despitefully
use
you
and
persecute
you
.
This
indeed
is
the
proper
goodness
and
excellency
of
Christianity
,
as
Tertullian
observes
,
it
being
common
to
all
men
to
love
their
friends
,
hating
,
love
their
enemies
,
bear
curses
and
revilings
with
an
undisturbed
mind
,
and
instead
of
reviling
again
,
to
bless
and
speak
well
of
them
,
and
to
pray
for
them
who
lay
in
wait
to
take
away
their
lives
.
And
yet
this
did
Christians
,
they
embraced
their
enemies
,
pardoned
and
prayed
for
them
,
according
to
the
Apostles
rule
,
when
their
enemy
hungred
they
fed
him
,
when
he
thirsted
they
gave
him
drink
,
and
would
not
be
overcome
of
evil
,
but
overcame
evil
with
good
.
not
to
lay
that
great
wickedness
to
their
charge
.
Nay
,
they
did
not
think
it
enough
not
to
return
evil
for
evil
,
or
barely
to
forgive
their
enemies
,
unless
they
did
them
all
the
kindness
that
lay
in
their
power
.
to
hurt
no
man
,
and
to
do
good
to
every
man
,
he
threw
away
his
arms
,
became
an
Anchoret
,
and
gave
up
himself
to
the
strictest
severities
of
Religion
.
This
also
Julian
the
Emperour
plainly
confesses
;
for
it
's
a
shame
(
says
he
)
that
when
the
Jews
suffer
none
of
theirs
to
beg
,
and
the
wicked
Galileans
relieve
not
only
their
own
,
but
also
those
of
our
party
,
that
we
only
should
be
wanting
in
so
necessary
a
duty
:
So
prevalent
is
truth
as
to
extort
a
confession
from
its
most
bitter
and
virulent
opposers
.
Of
this
I
shall
only
add
one
instance
or
two
more
,
proper
enough
to
be
inserted
here
.
own
party
;
the
way
to
be
perfect
,
was
to
do
something
more
than
Heathens
and
Publicans
,
to
overcome
evil
with
good
,
to
imitate
the
divine
benignity
,
to
love
our
enemies
,
and
according
to
our
Lords
advice
to
pray
for
the
happiness
of
them
that
persecute
us
;
that
God
continually
made
his
Sun
to
rise
,
and
his
rain
to
fall
not
only
for
the
advantage
of
his
own
children
,
but
for
all
other
mens
;
and
that
therefore
they
should
imitate
the
example
of
such
a
father
,
who
professed
themselves
to
be
his
children
.
Immediately
upon
this
they
unanimously
agreed
to
assist
their
common
enemies
,
every
one
lending
help
according
to
his
rank
and
quality
.
Those
who
by
reason
of
their
poverity
could
contribute
nothing
to
the
charge
,
did
what
was
more
,
they
personally
wrought
and
laboured
,
an
assistance
beyond
all
other
contributions
:
By
which
large
and
abundant
charity
great
advantage
redounded
not
to
themselves
only
of
the
houshold
of
faith
,
but
universally
unto
all
.
I
shall
sum
up
what
hath
been
said
upon
this
Argument
in
that
elegant
Discourse
which
Lactantius
has
concerning
works
of
mercy
and
charity
.
(
says
he
)
is
weaker
than
that
of
other
creatures
,
who
come
into
the
world
armed
with
offensive
and
defensive
powers
,
therefore
our
wise
Creatour
has
given
us
a
tender
and
merciful
disposition
,
that
we
might
place
the
safeguard
of
our
lives
in
the
mutual
assistances
of
one
another
.
For
being
all
created
by
one
God
,
and
sprung
from
one
common
parent
,
we
should
reckon
our selves
a-kin
,
and
obliged
to
love
all
mankind
;
and
(
that
our
innocency
may
be
perfect
)
not
only
not
to
do
an
injury
to
another
,
but
not
to
revenge
one
when
done
to
our selves
;
for
which
reason
also
we
are
commanded
to
pray
for
our
very
enemies
.
We
ought
therefore
to
be
kind
and
sociable
,
that
we
may
help
and
assist
each
other
.
For
being
our selves
obnoxious
to
misery
,
we
may
the
more
comfortably
hope
for
that
help
,
in
case
we
need
it
,
which
our selves
have
given
unto
others
.
And
what
can
more
effectually
induce
us
to
relieve
the
indigent
,
than
to
put
our selves
into
their
stead
,
who
beg
help
from
us
?
If
any
be
hungry
,
let
us
feed
him
;
is
he
naked
,
let
us
cloath
him
;
if
wronged
by
a
powerful
oppressour
,
let
us
rescue
and
receive
him
.
Let
our
doors
be
open
to
strangers
,
and
such
who
have
not
where
to
lay
their
head
.
Let
not
our
assistance
be
wanting
to
Widows
and
Orphans
:
And
(
which
is
a
mighty
instance
of
charity
)
let
us
redeem
the
captiv'd
,
visit
and
assist
the
sick
,
who
are
able
to
take
no
care
of
themselves
;
and
for
strangers
and
the
poor
(
in
case
they
die
)
let
us
not
suffer
them
to
want
the
conveniency
of
a
Grave
.
These
are
the
offices
and
the
works
of
mercy
,
which
who-ever
does
,
offers
up
a
true
and
grateful
sacrifice
to
God
;
who
is
not
pleased
with
the
blood
of
beasts
,
but
the
charity
of
men
;
whom
therefore
he
treats
upon
their
own
terms
,
has
mercy
on
them
whom
he
sees
merciful
,
and
is
inexorable
to
those
who
shut
up
their
bowels
against
them
that
ask
them
.
In
order
therefore
to
our
thus
pleasing
God
,
let
us
make
light
of
mony
,
and
transmit
it
into
the
heavenly
treasures
,
where
neither
moth
nor
rust
doth
corrupt
,
nor
thieves
break
through
and
steal
,
nor
Tyrants
are
able
to
seize
and
take
it
from
us
,
but
where
it
shall
be
kept
to
our
eternal
advantage
under
the
custody
of
God
himself
.
CHAP.
III.
Of
their
Unity
and
Peaceableness
.
The
Laws
of
Christ
tend
to
beget
a
peaceable
disposition
.
This
seen
in
our
Saviour
himself
,
in
his
Apostles
and
the
whole
body
of
Christians
.
The
account
Justin
Martyr
gives
of
them
.
The
world
over-run
with
quarrels
before
Christ's
coming
:
The
happy
alteration
that
succeeded
upon
his
appearance
in
it
.
This
particularly
urged
by
Eusebius
.
How
much
Christians
contributed
to
the
peace
and
quietness
of
the
world
.
Their
unity
among
themselves
.
Canonical
Epistles
;
the
several
sorts
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
What
their
nature
and
tendency
.
Differences
presently
endeavoured
to
be
healed
.
The
great
care
and
sollicitude
of
Constantine
that
way
.
An
eminent
instance
of
condescention
and
self-denial
in
Gregory
Nazianzen
for
the
peace
of
the
Church
.
Difference
in
Rituals
and
lesser
matters
no
hinderance
of
peace
and
Christian
Communion
;
manifested
in
the
case
of
Polycarp
and
Anicetus
Bishop
of
Rome
.
Christians
not
provoked
by
every
trifling
quarrel
.
The
difference
in
this
respect
between
them
,
and
the
best
Philosophers
.
THE
primitive
Christians
being
of
such
a
meek
,
compassionate
and
benevolent
temper
as
we
have
represented
them
,
it
cannot
be
thought
but
that
they
were
of
a
very
quiet
disposition
and
peaceable
conversation
;
and
the
having
been
so
large
in
that
,
will
excuse
me
for
being
shorter
in
this
.
When
our
blessed
Saviour
came
to
establish
his
religion
in
the
world
,
he
gave
a
Law
suitable
to
his
nature
,
and
to
the
design
of
his
coming
into
the
world
,
and
to
the
exercise
of
his
Government
as
he
is
Prince
of
peace
,
a
Law
of
mildness
and
gentleness
,
of
submission
and
forbearance
towards
one
another
;
we
are
commanded
to
follow
peace
with
all
men
,
to
follow
after
the
things
that
make
for
peace
,
as
much
as
in
us
lies
to
live
peaceably
with
all
men
;
we
are
forbidden
all
feuds
and
quarrels
,
enjoyned
not
to
revenge
our selves
,
but
to
give
place
unto
wrath
,
to
let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
be
put
away
from
us
,
with
all
malice
,
to
be
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
forgives
us
.
These
are
the
Laws
of
Christianity
,
which
whenever
they
are
duly
entertained
produce
the
most
gentle
and
good
natur'd
principles
,
the
most
innocent
and
quiet
carriage
.
This
eminently
appeared
in
the
life
of
our
blessed
Saviour
,
who
was
the
most
incomparable
instance
of
kindness
and
civility
,
of
peace
and
quietness
;
we
never
find
him
all
his
life
treating
any
with
sharpness
and
severity
but
the
Scribes
and
Pharisees
,
who
were
a
pack
of
surly
,
malicious
,
ill-natur'd
fellows
,
and
could
be
wrought
upon
by
no
other
methods
;
otherwise
his
mildness
and
humility
,
the
affablity
and
obligingness
of
his
conversation
,
and
his
remarkable
kindness
to
his
greatest
enemies
were
sufficiently
obvious
both
in
his
life
and
death
;
and
such
was
the
temper
of
his
Disciples
and
followers
,
this
excellent
spirit
like
leaven
spreading
it self
over
the
whole
mass
of
Christians
,
turning
the
brier
into
a
myrtle-●ree
,
and
the
Vultur
into
a
Dove
.
See
the
account
which
Justin
the
Martyr
gives
of
them
.
pray
for
our
enemies
,
and
endeavour
to
perswade
those
that
unjustly
hate
us
to
order
their
live
according
to
the
excellent
precepts
of
Christ
,
that
so
they
may
have
good
hope
to
obtain
the
same
rewards
with
us
from
the
great
Lord
and
Judge
of
all
things
.
But
for
the
better
understanding
of
this
it
may
be
useful
to
observe
,
what
a
remarkable
alteration
in
this
respect
the
Christian
Religion
made
in
the
world
.
Before
Christ's
coming
the
word
was
generally
over-run
with
feuds
and
quarrels
,
mighty
and
almost
implacable
animosities
and
divisions
reigning
amongst
Jews
and
Gentiles
;
the
Jews
looked
upon
the
Gentiles
,
as
dogs
and
out-casts
,
refus'd
all
dealings
with
them
,
even
to
the
denial
of
courtesies
of
common
charity
and
civility
,
such
as
to
tell
a
man
the
way
or
to
give
him
a
draught
of
water
;
sinners
of
the
Gentiles
,
wish
well
to
any
;
nay
,
as
haters
even
of
mankind
,
as
Tacitus
and
their
enemies
in
Josephus
represent
them
.
The
effect
of
all
which
was
,
that
they
oppressed
and
persecuted
them
in
every
place
,
trod
them
as
dirt
under
their
feet
,
till
at
last
the
Romans
came
and
finally
took
away
both
their
place
and
Nation
.
Thus
stood
the
case
between
them
till
the
arrival
of
the
Prince
of
peace
;
broke
down
the
partition-wall
between
Jew
and
Gentile
,
partly
by
the
healing
nature
and
tendency
of
his
doctrine
,
partly
by
the
quiet
and
peaceable
carriage
of
his
followers
,
did
quickly
extirpate
and
remove
those
mutual
feuds
and
animosities
,
and
silence
those
passionate
and
quarrelsome
divisions
,
that
were
amongst
men
.
This
Argument
Eusebius
particularly
prosecutes
,
there
should
be
righteousness
and
abundance
of
peace
in
his
days
;
that
men
should
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning-hooks
;
that
Nation
should
not
lift
up
sword
against
Nation
,
nor
learn
war
any
more
;
that
this
must
needs
be
in
some
measure
the
effect
of
his
appearance
,
his
doctrine
being
so
fitly
calculated
to
soften
the
rough
and
brutish
manners
of
men
,
and
to
train
them
up
in
milder
and
more
humane
institutions
.
And
a
little
after
he
makes
it
an
uncontroulable
argument
of
the
truth
and
excellency
of
the
Christian
doctrine
,
that
it
teaches
men
to
bear
the
reproaches
and
provocations
of
enemies
with
a
generous
and
unshaken
mind
,
and
to
be
able
not
to
revenge
our selves
,
by
falling
foul
upon
them
with
the
like
indignities
and
affronts
;
to
be
above
anger
and
passion
,
and
every
inordinate
and
unruly
appetite
;
to
administer
to
the
wants
and
necessities
of
the
helpless
,
and
to
embrace
every
man
as
our
kindred
and
countrey-man
,
and
though
reputed
a
stranger
to
us
,
yet
to
own
him
as
if
by
the
law
of
Nature
he
were
our
nearest
friend
and
brother
.
How
much
their
Religion
contributed
to
the
publick
tranquillity
by
forbiding
Pride
,
Passion
,
Covetousness
and
such
sins
as
are
the
great
springs
of
confusion
and
disturbance
,
Justin
Martyr
tells
the
Emperours
,
As
for
peace
(
says
he
)
we
above
all
men
in
the
world
promote
and
further
it
,
forasmuch
as
we
teach
that
no
wicked
man
,
no
covetous
or
treacherous
person
,
no
good
or
vertuous
man
can
lye
hid
from
the
eye
of
God
,
but
that
every
man
is
travelling
either
towards
an
eternal
happiness
or
misery
according
to
the
desert
and
nature
of
his
works
:
and
did
all
men
know
and
believe
this
,
no
man
would
dare
for
a
few
moments
to
deliver
up
himself
to
vice
and
wickedness
,
knowing
't
would
lead
him
on
to
the
condemnation
of
everlasting
fire
;
but
would
rather
by
all
means
restrain
himself
,
and
keep
within
the
bounds
of
vertue
,
that
he
might
obtain
the
rewards
that
are
dispens'd
by
God
,
and
avoid
the
punishments
that
are
inflicted
by
him
.
The
truth
is
,
our
blessed
Lord
came
not
to
inspire
men
with
principles
of
revenge
and
passion
,
to
teach
them
to
return
evil
for
evil
,
but
to
encourage
love
and
gentleness
,
to
teach
men
to
overcome
by
suffering
,
and
to
obtain
the
reward
by
meekness
and
patience
.
to
him
that
smites
thee
on
the
right
cheek
turn
the
other
also
,
has
this
short
discourse
upon
it
.
The
great
King
of
Heaven
came
down
from
above
,
to
deliver
to
the
world
the
laws
of
an
heavenly
conversation
;
which
he
has
proposed
in
a
way
of
conflict
and
striving
,
quite
contrary
to
that
of
the
Olympick
games
.
There
he
that
fights
and
gets
the
better
receives
the
Crown
;
here
he
that
is
stricken
and
bears
it
meekly
,
has
the
honour
and
applause
:
there
he
that
returns
blow
for
blow
,
here
he
that
turns
the
other
cheek
,
is
celebrated
in
the
Theatre
of
Angels
;
for
the
victory
is
measured
not
by
revenge
,
but
by
a
wise
and
generous
patience
:
this
is
the
New
Law
of
Crowns
,
this
the
new
way
of
conflicts
and
contentions
.
Such
was
the
temper
,
such
the
carriage
of
Christians
towards
their
enemies
,
and
them
that
were
without
;
within
themselves
they
maintained
the
most
admirable
peace
and
harmony
,
and
were
in
a
manner
of
one
heart
and
soul
.
They
liv'd
in
the
strictest
amity
,
and
abhorr'd
all
division
as
a
plague
and
fire-brand
.
But
because
mens
understandings
not
being
all
of
one
size
,
nor
all
truths
alike
plain
and
evident
,
differences
in
mens
Judgments
and
Opinions
must
needs
arise
;
no
Schism
ever
arose
in
the
Church
about
any
of
the
more
considerable
principles
of
Religion
,
but
it
was
presently
bewailed
with
the
universal
resentment
of
all
pious
and
good
men
,
and
the
breach
endeavoured
to
be
made
up
;
no
ways
left
unattempted
,
no
methods
of
perswasion
omitted
that
might
contribute
to
it
.
When
Novatus
,
[
or
rather
Novatian
]
had
made
some
disturbance
in
the
Church
of
Rome
concerning
the
receiving
the
lapsed
into
Communion
,
Dionysius
the
good
Bishop
of
Alexandria
writes
to
him
to
extinguish
the
Schism
,
a
man
cannot
enter
into
Heaven
;
and
that
although
he
should
deliver
up
himself
to
the
flames
,
or
cast
his
body
to
wild
beasts
,
yet
this
would
not
be
the
crown
of
his
Faith
,
but
the
punishment
of
his
falshood
,
not
the
glorious
exit
of
a
religious
vertue
,
but
the
issue
of
despair
;
such
a
one
may
be
killed
,
but
he
cannot
be
crowned
.
—
He
that
rents
the
Unity
of
the
Church
,
destroys
the
Faith
,
disturbs
the
Peace
,
dissolves
Charity
,
and
profanes
the
Holy
Sacrament
.
How
severely
they
branded
all
schism
&
division
in
the
Church
,
how
industriously
they
laboured
to
take
up
all
controversies
amongst
Christians
,
and
to
reconcile
dissenting
brethren
,
letters
of
Peace
,
granted
by
the
Bishop
to
the
poor
that
were
oppressed
,
and
such
as
fled
to
the
Church
for
its
protection
and
assistance
:
but
esp
;
ecially
to
such
of
the
Clergy
as
were
to
go
out
of
one
Diocess
into
another
,
it
being
directed
to
the
Bishop
of
that
Diocess
,
that
he
would
receive
him
,
that
so
he
might
take
no
offence
,
but
that
peaceable
concord
and
agreement
might
be
maintained
between
them
.
By
these
arts
the
prudence
of
those
times
sought
to
secure
the
peace
of
the
Church
,
and
as
much
as
might
be
,
prevent
all
dissentions
that
might
arise
.
And
where
matters
of
any
greater
moment
fell
out
,
how
quickly
did
they
flock
together
to
compose
and
heal
them
?
Hence
those
many
Synods
and
Councils
that
were
conven'd
to
umpire
differences
,
to
explain
or
define
Articles
of
Faith
,
to
condemn
and
suppress
the
disturbers
of
the
Church
,
and
innovators
in
Religion
.
What
infinite
care
did
the
good
Emperour
Constantine
take
for
composing
the
Arrian
controversies
which
then
began
first
to
infect
and
over-run
the
world
?
How
much
his
heart
was
set
upon
it
,
his
sollicitous
thoughts
taken
up
about
it
,
how
many
troublesome
days
and
restless
nights
it
cost
him
,
with
what
strong
and
nervous
arguments
,
what
affectionate
intreaties
he
presses
it
,
three
hundred
and
eighteen
Bishops
,
and
in
his
Speech
at
the
opening
of
that
Council
conjur'd
them
by
all
that
was
dear
and
sacred
to
agree
,
Nor
did
there
want
meek
and
peaceable-minded
men
who
valued
the
publick
welfare
before
any
private
and
personal
advantage
,
and
could
make
their
own
particular
concerns
strike
sail
,
when
the
peace
and
interest
of
the
Church
called
for
it
.
When
great
contests
and
confusions
were
raised
by
some
perverse
and
unquiet
persons
about
the
See
of
Constantinople
(
then
possest
by
Gregory
Nazianzen
)
he
himself
stood
up
in
the
midst
of
the
Assembly
and
told
the
Bishops
,
fall
out
amongst
themselves
,
beg'd
of
them
even
by
the
Sacred
Trinity
to
manage
their
affairs
calmly
and
peaceably
;
and
if
I
(
says
he
)
be
the
Jonas
that
raises
the
storm
,
throw
me
into
the
Sea
,
and
let
these
storm
and
tempests
cease
.
I
am
willing
to
undergo
what
ever
you
have
a
mind
to
;
and
though
innocent
and
unblameable
,
yet
for
your
peace
and
quiet
sake
,
am
content
to
be
banished
the
throne
,
and
to
be
cast
out
of
the
City
;
only
according
to
the
Prophets
counsel
,
be
careful
to
love
truth
and
peace
:
And
therewith
freely
resigned
his
Bishoprick
,
though
legally
setled
in
it
by
the
express
command
and
warrant
of
the
Emperour
,
and
the
universal
desires
and
acclamations
of
the
people
.
The
same
excellent
temper
ruled
in
S.
Chrysostome
one
of
his
successours
in
that
See
;
when
having
elegantly
pressed
the
unity
of
the
Church
,
and
refuted
those
petty
cavils
which
his
adversaries
had
against
himself
;
But
if
you
(
says
he
to
his
people
)
suspect
these
things
of
us
,
we
are
ready
to
deliver
up
our
place
and
power
to
whomsoever
you
will
;
only
let
the
Church
be
preserved
in
peace
and
unity
.
This
was
the
brave
and
noble
disposition
of
mind
,
to
which
S.
Clemens
sought
to
reduce
the
Corinthians
,
after
they
had
fallen
into
a
little
Schism
and
disorder
:
Who
is
there
among
you
(
says
he
)
of
that
generous
temper
,
my
means
,
or
upon
my
account
,
i
'le
depart
and
be
gone
whithersoever
you
please
,
and
will
do
what
the
people
shall
command
;
only
let
Christs
sheep-fold
together
with
the
Elders
that
are
placed
over
it
,
be
kept
in
peace
.
Nay
,
when
good
men
were
most
zealous
about
the
main
and
foundation-articles
of
Faith
,
so
as
sometimes
rather
to
hazard
Peace
,
than
to
betray
the
Truth
,
yet
in
matters
of
indifferency
,
and
such
as
only
concern'd
the
rituals
of
Religion
,
they
mutually
bore
with
one
another
,
without
any
violation
of
that
Charity
which
is
the
great
law
of
Christianity
.
Thus
in
that
famous
controversie
about
the
keeping
of
Easter
,
so
much
agitated
between
the
Eastern
and
Western
Churches
,
Irenaeus
in
a
Letter
to
Pope
Victor
(
who
of
all
that
ever
sat
in
that
chair
had
raised
the
greatest
stirs
about
it
)
tells
him
that
Bishops
in
former
times
,
Pope
Anicetus
about
this
and
some
other
affairs
,
though
they
could
not
satisfie
each
other
to
yield
the
controversie
,
yet
they
kissed
and
embraced
one
another
with
mutual
endearments
,
received
the
Holy
Communion
together
;
and
Anicetus
to
do
the
greater
honour
to
Polycarp
gave
him
leave
to
celebrate
and
consecrate
the
Eucharist
in
his
Church
,
and
at
last
they
parted
in
great
peace
and
friendship
;
the
difference
of
the
observotion
not
at
all
hindering
the
agreement
and
harmony
of
the
Churches
,
it
being
agreed
amongst
them
by
common
consent
(
says
Sozomen
speaking
of
this
passage
)
that
in
keeping
this
festival
they
should
each
follow
their
own
custom
,
(
says
he
)
a
very
foolish
and
unreasonable
thing
,
that
they
should
fall
out
for
a
few
rites
and
customs
,
who
agreed
in
the
main
Principles
of
Religion
.
The
Christians
of
those
times
had
too
deeply
imbibed
that
precept
of
our
Saviour
,
love
one
another
,
as
I
have
loved
you
,
to
fall
out
about
every
nice
and
trifling
circumstance
;
no
,
when
highliest
provoked
and
affronted
they
could
forbear
and
forgive
their
enemies
,
much
more
their
brethren
,
and
were
not
like
the
waspish
Philosophers
amongst
the
Heathens
,
who
were
ready
to
fall
foul
upon
one
another
for
every
petty
and
inconsiderable
difference
of
opinion
that
was
amongst
them
.
So
Origen
tells
Celsus
,
(
say
he
)
there
are
Sects
that
have
perpetual
feuds
and
quarrels
with
each
other
,
whereas
we
who
have
entertained
the
Laws
of
the
blessed
Jesus
,
and
have
learnt
both
to
speak
and
to
do
accordding
to
his
doctrine
,
bless
them
that
revile
us
,
being
persecuted
,
we
suffer
it
;
being
defamed
,
we
entreat
;
nor
do
we
speak
dire
and
dreadful
things
against
those
that
differ
from
us
in
opinion
,
and
do
not
presently
embrace
those
things
,
which
we
have
entertain'd
:
But
as
much
as
in
us
lies
we
leave
nothing
unattempted
that
may
perswade
them
to
change
for
the
better
,
and
to
give
up
themselves
only
to
the
service
of
the
great
Creatour
,
and
to
do
all
things
as
those
that
must
give
an
account
of
their
actions
.
In
short
,
Christians
were
careful
not
to
offend
either
God
or
men
,
but
to
keep
and
maintain
peace
with
both
;
thence
that
excellent
saying
of
Ephraem
Syrus
the
famous
Deacon
of
Edessae
when
he
came
to
die
;
In
my
whole
life
(
said
he
)
I
never
reproached
my
Lord
and
Master
,
nor
suffered
any
foolish
talk
to
come
out
of
my
lips
,
nor
did
I
ever
curse
or
revile
any
man
,
or
maintain
the
least
difference
or
controversie
with
any
Christian
in
all
my
life
.
CHAP.
IV.
Of
their
Obedience
and
Subjection
to
Civil
Government
.
Magistracy
the
great
hand
of
publick
peace
.
This
highly
secured
by
Christianity
.
The
Laws
of
Christ
that
way
express
and
positive
.
Made
good
in
his
own
practice
,
and
the
practice
of
his
Apostles
.
The
same
spirit
in
succeeding
Ages
,
manifested
out
of
Justin
Martyr
,
Polycarp
,
Tertullian
and
Origen
.
Praying
for
Rulers
and
Emperours
a
solemn
part
of
their
publick
worship
.
Their
ready
payment
of
all
Customs
and
Tributes
,
and
their
faithfulness
in
doing
it
.
Christians
such
,
even
under
the
heaviest
oppressions
and
persecutions
,
and
that
when
they
had
power
to
have
righted
and
reveng'd
themselves
.
An
excellent
passage
in
Tertullian
to
that
purpose
.
The
temper
of
the
Christian
Souldiers
in
Julian's
Army
.
The
famous
Story
of
Mauricius
,
and
the
Thebaean
Legion
under
Maximinianus
reported
at
large
out
of
Eucherius
Lugdunensis
.
The
injustice
of
the
charge
brought
against
them
by
the
Heathens
,
of
being
enemies
to
Civil
Government
.
Accused
of
Treason
.
Of
their
refusing
to
swear
by
the
Emperours
genius
.
Their
denying
to
sacrifice
for
the
Emperours
safety
,
and
why
they
did
so
.
Their
refusing
to
own
the
Emperours
for
gods
,
and
why
.
Their
not
observing
the
solemn
Festivals
of
the
Emperours
,
and
the
reasons
of
it
.
Accused
of
Sedition
and
holding
unlawful
Combinations
.
An
account
of
the
Collegia
and
Societies
in
the
Roman
Empire
.
Christianity
forbidden
upon
that
account
.
The
Christian
Assemblies
no
unlawful
Conventions
.
A
vast
difference
between
them
and
the
unlawful
factions
forbidden
by
the
Roman
Laws
.
Their
confident
challenging
their
enemies
to
make
good
one
charge
of
disturbance
or
rebellion
against
them
.
Their
Laws
and
principles
quite
contrary
.
The
Heathens
them selves
guilty
of
rebellions
and
factions
,
not
the
Christians
.
The
Testimony
given
them
by
Julian
the
Emperour
.
A
reflection
upon
the
Church
of
Rome
for
corrupting
the
doctrine
and
practice
of
Christianity
in
this
affair
.
Their
principles
and
policies
in
this
matter
.
Bellarmin's
position
,
that
't
is
lawful
to
depose
infidel
and
heretical
Princes
,
and
that
the
Primitive
Christians
did
it
not
to
Nero
,
Dioclesian
,
&c.
only
because
they
wanted
power
,
censured
and
refuted
.
This
contrary
to
the
avow'd
principles
of
honest
Heathens
.
HOw
much
Christian
Religion
transcribed
into
the
lives
of
its
professors
contributes
to
the
happiness
of
men
not
only
in
their
single
and
private
capacities
,
but
as
to
the
publick
welfare
of
humane
societies
,
and
to
the
common
interests
and
conveniences
of
mankind
,
we
have
already
discovered
in
several
instances
;
now
because
Magistracy
and
Civil
Government
is
the
great
support
and
instrument
of
external
peace
and
happiness
,
we
shall
in
the
last
place
consider
how
eminent
the
first
Christians
were
for
their
Submission
and
Subjection
to
Civil
Government
.
And
certainly
there
's
scarce
any
particular
instance
wherein
Primitive
Christianity
did
more
triumph
in
the
world
,
than
in
their
exemplary
obedience
to
the
Powers
and
Magistrates
,
under
which
they
lived
;
honouring
their
persons
,
revering
their
power
,
paying
their
tribute
,
obeying
their
Laws
,
where
they
were
not
evidently
contrary
to
the
Laws
of
Christ
,
and
where
they
were
,
submitting
to
the
most
cruel
penalties
they
laid
upon
them
with
the
greatest
calmness
and
serenity
of
soul
.
The
truth
is
,
one
great
design
of
the
Christian
Law
is
to
secure
the
interests
of
civil
Authority
;
our
Saviour
has
expresly
taught
us
,
that
we
are
to
give
unto
Caesar
the
things
that
are
Caesars
,
as
well
as
unto
God
the
things
that
are
Gods
:
And
his
Apostles
spoke
as
plainly
as
words
could
speak
it
;
Let
every
soul
be
subject
to
the
higher
powers
;
for
there
is
no
power
but
of
God
,
the
powers
that
be
are
ordain'd
of
God
:
Whosoever
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
;
and
they
that
resist
,
shall
receive
to
themselves
damnation
:
Wherefore
you
must
needs
be
subject
,
not
only
for
wrath
,
but
also
for
conscience
sake
;
for
,
for
this
cause
pay
you
tribute
also
,
for
they
are
Gods
Ministers
,
attending
continually
upon
this
very
thing
:
Render
therefore
to
all
their
dues
,
tribute
to
whom
tribute
is
due
,
custom
to
whom
custom
,
fear
to
whom
fear
,
honour
to
whom
honour
:
Where
we
may
take
notice
both
of
the
strictness
and
universality
of
the
charge
,
and
(
what
is
mainly
material
to
observe
)
this
charge
given
the
Romans
at
that
time
when
Nero
was
their
Emperour
,
who
was
not
only
an
Heathen
Magistrate
,
but
the
first
persecutor
of
Christians
,
a
man
so
prodigiously
brutish
and
tyrannical
,
that
the
world
scarce
ever
brought
forth
such
another
monster
,
put
the
people
in
mind
to
be
subject
to
principalities
and
powers
,
and
to
obey
Magistrates
.
S.
Peter
delivers
the
same
doctrine
to
a
tittle
,
Submit
your selves
to
every
ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
as
Supreme
,
or
unto
Governers
as
unto
them
that
are
sent
by
him
for
the
punishment
of
evil
doers
,
and
for
the
praise
of
them
that
do
well
;
for
so
is
the
will
of
God
,
that
with
well-doing
you
may
put
to
silence
the
ignorance
of
foolish
men
.
Such
are
the
commands
;
and
such
was
the
practice
of
Christ
and
his
Apostles
.
When
a
tax
was
demanded
of
him
,
though
he
was
the
Son
of
God
,
he
refused
not
to
pay
tribute
unto
Caesar
,
even
when
it
put
him
to
the
expence
and
charges
of
a
miracle
:
When
arraigned
for
his
life
at
Pilat's
bar
,
he
freely
owned
his
authority
,
and
chearfully
submitted
to
that
wicked
and
unrighteous
sentence
,
though
able
to
command
more
than
twelve
Legions
of
Angels
for
his
rescue
and
deliverance
.
The
Apostles
though
unjustly
scourged
before
the
Council
,
yet
made
no
tart
reflections
,
but
went
away
rejoycing
.
When
Herod
had
cut
off
S.
James
his
head
,
and
consigned
Peter
in
prison
to
the
same
butchery
and
execution
,
what
arms
did
the
Christians
use
,
rise
up
and
put
him
out
of
the
throne
,
scatter
libels
,
raise
tumults
or
factions
in
the
City
?
Oh
no
,
the
Churches
weapons
were
prayers
and
tears
,
their
only
refuge
in
those
evil
times
.
Nor
did
this
excellent
spirit
die
with
the
Apostles
;
we
find
the
same
temper
ruling
in
the
succeeding
Ages
of
Christianity
:
The
Christians
(
says
one
of
the
Antients
)
obey
the
Laws
that
are
made
,
under
you
leading
a
quiet
and
peaceable
life
,
we
may
chearfuly
obey
all
those
commands
which
you
lay
upon
us
.
We
pray
(
says
he
)
for
the
Emperours
,
for
the
Grandees
and
Ministers
of
State
,
for
the
prosperity
of
the
Age
,
for
the
quietness
of
affairs
,
for
the
continuance
of
their
lives
and
Government
;
that
God
would
give
them
a
long
life
,
a
secure
reign
,
and
undisturbed
house
,
powerful
Armies
,
faithful
Senators
,
honest
Subjects
,
a
quiet
people
,
and
indeed
what-ever
they
can
wish
for
,
either
as
men
or
Emperours
.
They
that
think
(
says
he
)
that
we
are
not
sollicitous
about
the
safety
of
Princes
,
pray
for
Kings
,
for
Princes
,
and
all
that
are
in
authority
,
that
the
state
of
things
may
be
quiet
and
peaceable
;
a
Christian
being
an
enemy
to
no
man
,
is
much
less
so
to
his
Prince
.
I
exhort
that
first
of
all
,
supplications
,
prayers
,
intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
for
Kings
and
all
that
are
in
authority
:
And
he
tells
him
that
the
more
eminent
any
man
is
for
piety
and
Religion
,
he
will
be
able
to
afford
greater
assistance
to
his
Prince
,
than
a
great
many
armed
Souldiers
,
that
stand
ready
to
fight
for
him
,
and
to
destroy
his
enemies
.
For
all
customs
and
tributes
none
ever
paid
them
more
freely
than
they
.
For
your
taxes
and
tributes
(
says
Justin
Martyr
to
the
Emperours
)
we
are
above
all
other
men
every
where
ready
to
bring
them
in
to
your
Collectors
and
Officers
,
Caesar
,
To
give
unto
Caesar
the
things
that
are
Caesars
,
and
unto
God
the
things
that
are
Gods
:
For
which
reason
we
worship
none
but
God
;
and
as
for
you
in
all
other
things
we
chearfully
serve
you
,
acknowledging
you
to
be
Emperours
and
Governours
of
men
,
and
praying
,
that
together
with
your
Imperial
Power
you
may
have
a
wise
and
discerning
judgement
and
understanding
.
If
the
Emperour
command
me
to
pay
tribute
(
says
another
of
their
Apologists
)
I
am
ready
to
do
it
;
Nor
were
they
thus
only
in
Prosperous
times
but
under
the
heaviest
persecutions
,
as
indeed
the
rod
was
seldome
off
their
backs
:
The
last
mentioned
Apologist
bids
their
Judges
go
on
to
butcher
them
,
return
evil
for
evil
,
they
could
in
one
night
with
a
few
firebrands
plentifully
revenge
themselves
;
that
they
were
no
small
and
inconsiderable
party
,
and
that
they
needed
not
betake
themselves
to
the
little
arts
of
skulking
revenges
,
being
able
to
appear
in
the
capacity
of
open
enemies
;
that
though
but
of
yesterdays
standing
,
yet
they
had
filled
all
places
,
all
Offices
of
the
Empire
;
and
what
wars
were
not
they
able
to
manage
,
who
could
so
willingly
give
up
themselves
to
be
slain
?
did
not
the
law
of
Christianity
oblige
them
to
be
killed
rather
than
to
kill
;
nay
,
that
they
need
not
take
up
arms
and
rebel
,
for
their
party
was
so
numerous
,
that
should
they
but
agree
together
to
leave
the
Roman
Empire
,
and
to
go
into
some
remote
corner
of
the
world
,
the
loss
of
so
many
members
would
utterly
ruine
it
,
and
they
would
stand
amaz'd
and
affrighted
at
that
solitude
and
desolation
that
would
ensue
upon
it
,
and
have
more
enemies
than
loyal
Subjects
left
amongst
them
;
whereas
now
they
had
the
fewer
enemies
for
having
so
many
Christians
.
The
Christians
then
opposed
not
their
enemies
with
the
points
of
their
swords
,
but
with
solid
Arguments
,
and
mild
intreaties
.
prayers
and
tears
,
accounting
this
(
says
my
Author
)
to
be
the
only
remedy
against
persecution
.
So
far
were
they
from
resisting
or
rebelling
,
that
they
could
quietly
dye
at
the
Emperours
command
,
even
when
they
had
power
lying
at
their
foot
.
I
cannot
in
this
place
omit
the
memorable
instance
of
the
Thebaean
Legion
,
being
so
exceedingly
apposite
and
pertinent
to
my
purpose
,
Maximianus
Caesar
(
whom
Dioclesian
had
lately
taken
to
be
his
Colleague
in
the
Empire
)
a
bad
man
,
and
a
bitter
persecutor
of
the
Christians
,
was
sent
into
France
to
suppress
a
mutiny
and
rebellion
risen
there
;
to
strengthen
his
Army
there
was
added
to
it
a
band
of
Christians
called
the
Thebaean
Legion
,
consisting
according
to
the
manner
of
the
Romans
of
Six
thousand
six
hundred
sixty
six
faithful
,
expert
and
resolute
Souldiers
.
Coming
to
Octodurus
(
a
place
in
Savoy
)
and
being
ready
to
offer
sacrifice
to
the
gods
,
he
causes
his
Army
to
come
together
,
and
commands
them
under
a
great
penalty
to
swear
by
the
Altars
of
their
gods
,
that
they
would
unanimously
fight
against
their
enemies
,
and
persecute
the
Christians
as
enemies
to
the
gods
;
which
the
Thebaean
Legion
no
sooner
understood
,
but
they
presently
withdrew
to
Agaunum
(
a
place
eight
miles
off
,
call'd
at
this
day
S.
Mauritzs
,
from
Mauricius
the
Commander
of
the
Legion
;
a
place
equally
pleasant
and
strong
,
being
encompassed
about
with
craggy
and
inaccessible
rocks
)
to
avoid
if
it
might
be
the
wicked
and
sacrilegious
command
,
and
to
refresh
themselves
,
tyred
with
so
long
a
march
;
but
the
Emperour
taking
notice
of
the
Army
as
they
came
to
swear
,
quickly
miss'd
the
Legion
,
and
being
angry
,
sent
Officers
to
them
to
require
them
forthwith
to
do
it
;
who
enquiring
what
it
was
that
they
were
commanded
to
do
,
were
told
by
the
messengers
,
that
all
the
Souldiers
had
offered
sacrifices
,
and
had
taken
the
forementioned
oath
,
and
that
Caesar
commanded
them
to
return
presently
and
do
the
like
:
To
whom
the
heads
of
the
Legion
mildly
answered
,
That
for
this
reason
they
left
Octodurus
,
because
they
had
heard
they
should
be
forced
to
sacrifice
,
that
being
Christians
,
and
that
they
might
not
be
defiled
with
the
Altars
of
Devils
,
they
thought
themselves
oblig'd
to
worship
the
living
God
,
and
to
keep
that
Religion
which
they
had
entertain'd
in
the
East
,
to
the
last
hour
of
their
life
:
that
as
they
were
a
Legion
they
were
ready
to
any
service
of
the
war
;
but
to
return
to
him
to
commit
sacriledge
as
he
commanded
,
they
could
not
yield
.
With
this
Answer
the
messengers
returned
,
and
told
the
Emperour
,
that
they
were
resolved
not
to
obey
his
Commands
,
who
being
transported
with
anger
,
began
thus
to
vent
his
passion
:
Do
my
Souldiers
think
thus
to
sleight
my
Royal
Orders
,
and
the
holy
Rites
of
my
Religion
?
Had
they
only
despised
the
Imperial
Majesty
it
would
have
call'd
for
publick
vengeance
,
but
together
with
the
contempt
of
me
,
an
affront
is
offered
to
Heaven
,
and
the
Roman
Religion
is
as
much
despised
as
I
am
.
Let
the
obstinate
Souldiers
know
,
that
I
am
not
only
able
to
vindicate
my self
,
but
to
revenge
the
quarrel
of
my
gods
.
Let
my
faithful
Servants
make
haste
,
and
dispatch
every
tenth
man
according
as
the
fatal
lot
shall
fall
upon
him
:
By
this
equal
death
let
those
whose
lot
it
shall
be
to
die
first
,
know
,
how
able
Maximian
is
severely
to
revenge
both
himself
and
his
gods
.
With
that
the
command
is
given
,
the
Executioners
sent
,
the
Emperours
pleasure
made
known
,
and
every
tenth
man
is
put
to
death
;
who
chearfully
offer'd
their
necks
to
the
Executioners
,
and
the
only
contention
amongst
them
was
,
who
should
first
undergo
that
glorious
death
.
This
done
,
the
Legion
is
commanded
to
return
to
the
rest
of
the
Army
.
Whereupon
Mauritius
the
General
of
the
Legion
,
calling
it
a
little
aside
,
thus
bespake
them
;
I
congratulate
(
most
excellent
fellow-souldiers
)
your
courage
and
valour
,
that
for
the
love
of
Religion
,
the
command
of
Caesar
has
made
no
impression
upon
you
;
you
have
seen
your
fellow-souldiers
,
with
minds
full
of
joy
,
undergoing
a
glorious
death
:
how
much
afraid
was
I
,
lest
being
arm'd
(
and
how
easie
is
it
for
such
to
do
so
)
you
should
under
a
pretence
of
defending
them
have
endeavour'd
to
hinder
their
happy
funerals
:
—
See
,
I
am
encompassed
round
with
the
bodies
of
my
fellow-souldiers
,
whom
the
dismal
Executioner
has
torn
from
my
side
;
I
am
besprinkled
with
the
blood
of
the
Saints
,
my
clothes
died
with
the
reliques
of
their
sacred
blood
;
and
shall
I
doubt
to
follow
their
death
,
whose
example
I
so
much
congratulate
and
admire
?
Shall
I
concern
my self
to
think
what
the
Emperour
commands
,
who
is
equally
subject
to
the
same
law
of
mortality
with
my self
?
—
I
remember
we
once
took
this
Military
Oath
,
that
with
the
utmost
hazard
of
our
lives
we
would
defend
the
Common-Wealth
;
this
we
then
engaged
to
the
Emperours
,
though
no
Heavenly
Kingdom
was
promised
to
us
;
and
if
we
could
promise
this
out
of
devotion
to
a
Military
service
,
what
then
is
to
be
done
,
when
Christ
promises
so
much
to
them
that
engage
with
him
?
Let
us
willingly
expose
our
lives
to
this
most
precious
death
;
let
us
shew
a
masculine
courage
,
and
an
unviolated
faith
.
Methinks
I
see
those
blessed
souls
standing
before
Christs
tribunal
,
whom
the
Emperours
Officer
just
now
banished
out
of
their
bodies
:
that
's
the
true
glory
which
will
recompence
the
shortness
of
this
life
with
a
blessed
eternity
:
Let
us
by
the
Messengers
unanimously
return
this
Answer
to
the
Emperour
;
We
acknowledge
,
Caesar
,
that
we
are
your
Souldiers
,
and
took
up
Arms
for
defence
of
the
Empire
;
nor
did
we
ever
basely
betray
our
trust
,
or
forsake
our
station
,
or
deser'd
that
the
brand
either
of
fear
or
cowardise
should
be
set
upon
us
;
nor
should
we
stick
now
to
obey
your
Commands
,
did
not
the
Laws
of
Christianity
,
wherein
we
have
been
instructed
,
forbid
us
to
worship
devils
,
and
to
approach
the
polluted
altars
of
the
gods
.
We
understand
you
are
resolved
either
to
defile
us
with
sacrilegious
worship
,
or
to
terrifie
us
with
a
decimation
:
Spare
any
further
search
concerning
us
,
know
we
are
all
Christians
,
our
bodies
we
yield
subject
to
your
Power
,
but
our
souls
we
reserve
intire
for
Christ
the
Author
and
the
Saviour
of
them
.
This
was
no
sooner
spoken
,
and
universally
agreed
to
by
the
Legion
,
but
it
was
carried
to
the
Emperour
,
who
exasperated
with
such
a
generous
resolution
,
commanded
a
second
decimation
,
which
was
immediately
executed
,
and
the
rest
as
before
commanded
to
return
to
Octodurus
;
hereupon
Exuperius
the
Ensign
catching
up
his
colours
,
thus
address'd
himself
to
them
;
You
see
me
,
most
excellent
fellow-souldiers
,
holding
these
Ensigns
of
secular
warfare
;
but
these
are
not
the
arms
that
I
call
you
to
,
these
are
not
the
wars
to
which
I
excite
your
courage
and
valour
;
't
is
another
kind
of
fighting
that
we
are
to
chuse
;
they
are
not
these
swords
that
must
make
our
way
into
the
Heavenly
Kingdom
;
we
stand
in
need
of
an
undaunted
mind
,
an
invincible
defence
,
a
maintaining
the
Faith
which
we
have
given
to
God
,
to
the
very
last
.
—
Let
the
dismal
Executioner
go
and
carry
this
message
to
his
bloody
Master
,
and
tell
him
thus
:
We
are
,
O
Emperour
,
your
Souldiers
,
but
withall
(
which
we
freely
confess
)
the
Servants
of
God
;
to
you
we
owe
military
service
,
to
him
innocency
;
from
you
we
have
received
wages
for
our
labours
,
from
him
we
had
our
very
lives
and
beings
:
we
cannot
herein
obey
the
Emperour
,
so
as
to
deny
God
,
the
author
of
our
lives
,
yea
and
of
yours
too
,
whether
you
will
or
no.
Nor
is
it
,
Sir
,
any
despair
(
which
is
always
stoutest
in
greatest
straits
)
that
makes
us
thus
resolute
against
you
;
we
have
,
you
see
,
armes
,
and
yet
make
no
resistance
,
chusing
rather
to
dye
than
to
overcome
,
and
desirous
rather
to
perish
innocent
,
than
to
live
rebellious
and
revengeful
:
If
you
have
a
mind
to
appoint
us
to
any
greater
and
severer
torments
,
we
are
ready
for
them
.
Christians
we
are
,
and
therefore
cannot
persecute
those
that
are
so
.
You
must
needs
acknowledge
the
unconquerable
courage
of
this
Legion
;
we
throw
down
our
arms
,
your
officer
will
find
our
right
hands
naked
,
but
our
breast
arm'd
with
a
true
Catholick
Faith
:
kill
us
,
and
trample
on
us
,
we
undauntedly
yield
our
necks
to
the
Executioners
sword
;
these
things
are
the
more
pleasant
to
us
,
while
setting
light
by
your
sacrilegious
attempts
,
we
hasten
apace
to
the
Heavenly
Crown
.
Maximianus
being
told
this
,
and
despairing
now
to
break
their
constancy
,
commands
his
whole
Army
to
fall
upon
them
and
cut
them
off
,
which
they
did
accordingly
without
any
difference
of
age
or
person
,
mangling
their
bodies
,
and
then
taking
the
spoyles
,
the
Emperour
having
so
appointed
,
that
whoever
kill'd
any
of
the
Legion
,
should
have
the
spoyles
of
him
whom
he
killed
.
And
thus
they
died
with
their
swords
in
their
hands
,
when
they
might
have
preserved
their
lives
(
especially
in
a
place
so
advantagious
)
by
force
of
arms
,
or
to
be
sure
have
sold
them
at
the
dearest
rate
.
This
story
I
have
been
willing
to
set
down
the
more
at
large
,
because
so
remarkable
in
all
its
circumstances
,
and
containing
the
most
unparallel'd
instance
of
Christian
Piety
and
submission
(
next
to
that
of
our
blessed
Saviour
)
that
I
think
was
ever
known
to
the
world
.
This
is
the
account
of
those
Noble
Martyrs
;
Greek
Menologies
)
who
together
with
seventy
of
his
Souldiers
were
condemned
by
,
and
suffered
under
his
self
same
Emperour
Maximianus
,
Simeon
Metaphrastes
;
but
the
account
quite
different
both
as
to
persons
and
things
from
that
which
is
here
related
.
By
what
has
been
said
we
may
see
the
injustice
of
that
charge
which
the
Heathens
sometimes
laid
upon
the
Christians
,
that
they
were
disturbers
of
the
Peace
,
and
enemies
to
Civil
Government
;
an
indictment
so
purely
false
,
and
without
any
shadow
of
a
real
pretence
to
cover
it
,
that
the
ingenious
Heathen
in
Minutius
Foelix
(
though
raking
up
all
the
calumnies
he
could
find
,
and
putting
the
deepest
dy
upon
every
charge
which
wit
and
eloquence
could
put
upon
it
,
yet
)
had
not
the
face
so
much
as
once
to
mention
it
.
But
however
,
as
groundless
as
it
was
,
they
were
frequently
charg'd
with
it
.
Sometimes
they
were
accused
of
dis-loyalty
and
treason
,
either
because
they
would
not
swear
by
the
Emperous
Genius
,
or
not
sacrifice
for
his
safety
,
or
not
worship
the
Emperours
as
Divi
,
or
gods
,
or
not
celebrate
their
festivals
in
the
same
way
with
others
.
For
the
first
,
their
refusing
to
swear
by
the
Emperours
Genius
,
we
have
heard
before
what
Tertullian
answers
to
it
,
That
it
was
in
effect
to
give
divine
honour
to
devils
.
To
the
second
,
their
not
sacrificing
for
the
Emperours
safety
,
the
answers
,
That
none
sacrificed
to
so
good
purpose
as
they
,
Otherwhiles
they
were
accused
of
sedition
,
and
holding
unlawful
combinations
,
which
arose
upon
the
account
of
their
religious
Assemblies
,
which
their
enemies
beheld
as
societies
erected
contrary
to
the
Roman
Laws
.
That
we
may
the
better
apprehend
what
these
societies
were
(
in
the
number
whereof
they
reckoned
the
Christian
meetings
)
and
how
condemned
by
the
Roman
Laws
,
we
are
to
know
,
that
in
the
infancy
of
the
Roman
Common-wealth
,
Numa
Pompilius
,
to
take
away
the
difference
between
the
Sabines
and
the
Romans
,
divided
the
people
into
Colledges
and
little
Corporations
(
answerable
to
which
are
our
City-Companies
)
according
to
their
several
trades
and
occupations
,
Goldsmiths
,
Dyers
,
Potters
,
Curriers
,
&c.
which
together
with
the
City
encreased
to
a
great
number
;
(
Panciroll
out
of
both
Codes
gives
us
an
account
of
thirty
six
)
to
these
he
assigned
their
several
Halls
,
times
of
meeting
,
and
sacred
rites
,
and
such
immunities
as
were
most
proper
for
them
.
But
besides
these
appointed
by
Law
,
several
Colledges
in
imitation
of
them
were
erected
in
most
parts
of
the
Empire
,
partly
for
the
more
convenient
dispatch
of
business
,
but
principally
for
the
maintenance
of
mutual
love
and
friendship
.
All
these
Societies
had
their
solemn
meetings
,
and
customary
feasts
,
which
in
time
degenerated
into
great
excess
and
luxury
,
[
*
](A31421-e116620-b)
*
Apol.
c.
39.
p.
32.
Tertullian
to
complain
of
it
in
his
time
.
Answerable
to
these
Colledges
amongst
the
Romans
,
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
societies
amongst
the
Grecians
,
who
also
had
their
stated
and
common
feasts
,
such
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
amongst
the
Cretians
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
Lacedaemon
,
and
so
in
other
States
of
Greece
.
But
these
meetings
(
those
of
them
especially
that
were
not
setled
either
by
the
decree
of
the
Senate
,
or
the
constitution
of
the
Prince
)
partly
by
reason
of
their
number
,
and
the
great
confluence
to
them
,
partly
by
reason
of
their
luxurious
feasting
,
began
to
be
looked
upon
by
the
State
with
a
jealous
eye
,
especially
after
that
the
Commonwealth
was
turned
into
a
Monarchy
,
the
Emperours
beholding
them
as
fit
Nurseries
to
plant
and
breed
up
treasonable
and
rebellious
designs
,
Julius
Caesar
,
who
first
laid
the
foundation
of
the
Empire
,
reduced
these
Colledges
to
the
antient
standard
,
Under
the
notions
of
these
societies
,
it
was
,
that
the
Christian
Congregations
came
to
be
forbidden
;
several
persons
confederated
into
a
combination
,
and
constantly
meeting
at
a
common
feast
rendring
them
suspicious
to
their
enemies
.
Lords
Supper
and
their
Love-feasts
,
looking
somewhat
like
those
illegal
meetings
(
especially
as
beheld
with
the
eye
of
an
enemy
)
it
was
the
less
wonder
,
if
the
Heathens
accused
them
of
hatching
treason
,
and
the
Magistrates
proceeded
against
them
as
contemners
and
violaters
of
the
Law
.
But
to
this
the
Christians
answered
,
that
their
meetings
could
not
be
accounted
amongst
the
unlawful
factions
,
ambitious
designs
of
honour
or
dignity
,
strangers
to
nothing
more
than
publick
affairs
,
and
had
renounced
all
pretences
to
external
pomps
and
pleasures
:
That
if
the
Christian
Assemblies
were
like
others
,
(
say
they
)
did
we
ever
meet
together
?
we
are
the
same
when
together
,
that
we
are
when
asunder
;
the
same
united
,
as
is
every
single
person
,
hurting
no
man
,
grieving
no
man
;
and
therefore
that
when
such
honest
,
good
,
pious
,
and
chaste
men
met
together
,
it
was
rather
to
be
called
a
Council
than
a
Faction
.
To
which
Origen
adds
,
Albinians
,
Nigrians
,
or
Cassians
[
persons
that
had
mutinied
and
rebelled
against
the
Emperours
]
be
found
amongst
the
Christians
;
they
are
those
that
swear
by
the
Emperours
genii
,
that
have
offered
sacrifices
for
their
safety
,
that
have
often
condemned
Christians
,
these
are
the
men
that
are
found
traitors
to
the
Emperours
:
A
Christian
is
no
man's
enemy
,
much
less
his
Princes
;
knowing
him
to
be
constituted
by
God
,
he
cannot
but
love
,
revere
,
and
honour
him
,
and
desire
that
he
and
the
whole
Roman
Empire
may
be
safe
,
as
long
as
the
world
lasts
.
We
worship
the
Emperour
as
much
as
is
either
lawful
or
expedient
,
as
one
that
is
next
to
God
;
we
sacrifice
for
his
safety
,
but
't
is
to
his
and
our
God
;
and
so
as
he
has
commanded
,
only
by
holy
prayer
;
for
the
great
God
needs
no
blood
or
sweet
perfumes
,
these
are
the
banquets
and
repast
of
devils
,
which
we
do
not
only
reject
,
but
expel
at
every
turn
.
But
to
say
more
concerning
this
,
were
to
light
a
candle
to
the
Sun
.
Julian
the
Emperour
though
no
good
friend
to
Christians
,
And
here
we
may
with
just
reason
reflect
upon
the
iniquity
of
the
Church
of
Rome
,
which
in
this
instance
of
Religion
has
so
abominably
debauched
the
purity
and
simplicity
of
the
Christian
faith
:
For
they
not
only
exempt
the
Clergy
where
they
can
,
from
the
authority
and
judgment
of
the
secular
powers
,
whereby
horrible
enormities
do
arise
,
but
generally
teach
,
that
a
Prince
once
excommunicate
,
his
Subjects
are
absolv'd
from
all
fealty
and
allegiance
,
and
he
may
with
impunity
be
deposed
or
made
away
.
How
shall
such
a
Prince
be
thundred
against
with
curses
and
deprivations
,
every
bold
and
treacherous
Priest
be
authorized
to
brand
his
sacred
person
with
the
odious
names
of
Infidel
,
Heretick
and
Apostate
,
and
be
Apostolically
licensed
to
slander
and
belibel
him
,
and
furnished
with
Commissions
to
free
his
Subjects
from
their
duty
and
allegiance
,
and
to
allure
them
to
take
up
arms
against
him
?
And
if
these
courses
fail
,
and
men
still
continue
loyal
,
they
have
disciples
ready
by
secret
or
suddain
arts
to
send
him
out
of
the
world
.
And
if
any
man's
conscience
be
so
nice
as
to
boggle
at
it
,
his
scruples
shall
be
removed
,
at
worst
it
shall
pass
for
a
venial
crime
,
and
the
Pope
perhaps
(
with
the
help
of
a
limitation
that
it
be
done
for
the
interest
of
the
Catholick
cause
)
by
his
omnipotence
shall
create
it
meritorious
.
Cardinal
Bellarmine
(
whose
wit
and
learning
were
imployed
to
uphold
a
tottering
cause
)
maintains
it
stiffly
,
Primitive
Christians
did
not
attempt
this
upon
Nero
,
Dioclesian
,
Julian
the
Apostate
and
the
like
,
was
not
out
of
conscience
,
or
that
they
boggled
out
of
a
sense
of
duty
,
but
because
they
wanted
means
and
power
to
effect
it
.
A
bold
piece
of
falshood
this
,
and
how
contrary
to
the
plain
and
positive
Laws
of
Christ
,
to
the
meek
and
primitive
spirit
of
the
Gospel
!
But
by
the
Cardinals
leave
it
could
not
be
for
want
of
power
,
for
if
,
as
Seneca
observes
,
he
may
be
Master
of
any
man's
life
that
undervalues
his
own
,
prayers
and
tears
.
Had
S.
Paul
been
of
their
mind
,
he
would
have
told
the
Christian
Romans
quite
another
story
,
and
instead
of
bidding
them
be
subject
to
Nero
not
only
for
wrath
,
but
for
conscience
sake
,
would
have
instructed
them
to
take
all
opportunities
to
have
murdered
or
deposed
him
.
But
I
shall
not
reckon
up
the
villanies
they
have
been
guilty
of
in
this
kind
,
nor
pursue
the
odious
and
pernicious
consequences
of
their
doctrine
and
practice
;
thus
much
I
could
not
but
take
notice
of
,
being
so
immediately
opposite
to
the
whole
tenor
of
the
Gospel
,
and
so
great
a
scandal
to
Christianity
.
And
I
verily
believe
that
had
the
Primitive
Christians
been
no
better
Subjects
,
than
their
Emperours
were
Princes
,
had
they
practised
on
them
those
bloody
artifices
which
have
been
common
amongst
those
that
call
themselves
the
only
Catholicks
,
that
barbarous
dealing
would
have
been
a
greater
curb
to
the
flourishing
of
the
Gospel
,
than
all
the
ten
persecutions
.
For
how
could
an
impartial
Heathen
ever
have
believed
their
doctrine
to
have
been
of
God
,
had
their
actions
been
so
contrary
to
all
principles
of
natural
Divinity
.
Sure
I
am
Pagan
Rome
was
in
this
case
more
Orthodox
,
and
their
Pontifices
far
better
Doctors
of
Divinity
:
Lex
Julia
(
as
Vlpian
their
great
Lawyer
tells
us
)
allotted
the
same
penalty
to
sacriledge
and
treason
;
placing
the
one
the
very
next
step
to
the
other
;
thereby
teaching
us
that
they
looked
upon
treason
against
the
Prince
as
an
affront
next
to
that
which
was
immediately
done
against
the
Majesty
of
Heaven
.
And
Marcellus
the
great
Statesman
in
Tacitus
lays
it
down
for
a
Maxim
,
that
Subjects
may
wish
for
good
Princes
,
but
ought
to
bear
with
any
.
And
shame
it
is
that
any
should
call
themselves
Christians
,
and
yet
be
found
worse
than
they
,
their
principles
and
practices
more
opposite
to
the
known
Laws
of
God
and
nature
,
CHAP.
V.
Of
their
Penance
,
and
the
Discipline
of
the
Antient
Church
.
This
why
last
treated
of
.
The
Church
as
a
Society
founded
by
Christ
has
its
distinct
Laws
and
Priviledges
.
What
the
usual
offences
that
came
under
the
Churches
discipline
.
All
immorality
open
,
or
confessed
.
Lapsing
into
Idolatry
the
great
sin
of
those
times
.
How
many
ways
usually
committed
.
The
Traditores
who
,
what
their
crime
.
What
penalties
inflicted
upon
delinquent
persons
.
Delivering
over
to
Satan
,
what
:
this
extraordinary
coercive
power
why
vested
in
the
Church
.
The
common
and
standing
penalty
by
Excommunication
.
This
practised
amongst
the
antient
Gauls
:
an
account
of
it
out
of
Caesar
.
In
use
amongst
the
Jews
.
Thence
derived
to
the
Christians
.
This
punishment
how
expressed
by
Church-writers
:
Managed
according
to
the
nature
of
the
fault
.
The
rigour
of
it
sometimes
mitigated
.
Delinquent
Clergy-men
degraded
,
and
never
admitted
but
to
Lay-communion
;
instances
of
it
.
An
account
of
the
rise
of
Novatianism
,
and
the
severity
of
its
principles
;
styl'd
Cathari
;
condemn'd
by
the
Synod
at
Rome
.
Offenders
in
what
manner
dealt
with
.
The
Procedure
of
the
action
described
by
Tertullian
.
Penitents
how
behaving
themselves
during
their
suspension
.
The
greatest
not
spar'd
;
the
case
of
Philippus
and
Theodosius
.
This
severity
why
used
.
Penances
called
satisfactions
,
and
why
.
The
use
of
the
word
,
satisfaction
,
in
the
antient
Fathers
.
Penitents
how
absolved
.
After
what
time
.
In
the
power
of
Bishops
to
extend
or
shorten
these
penitentiary
humiliations
.
Four
particular
cases
observed
wherein
the
time
of
penance
might
be
shortned
.
In
what
sence
communion
is
denied
by
some
antient
Canons
to
penitents
at
the
hour
of
death
.
This
discipline
administred
primarily
by
Bishops
.
By
his
leave
Presbyters
and
(
in
necessity
)
Deacons
might
absolve
.
The
publick
penitentiary
when
and
why
instituted
;
when
and
why
laid
aside
.
Penitents
taken
into
communion
by
Martyrs
and
Confessors
.
This
power
abused
to
excess
.
Cyprian's
complaint
of
the
excessive
numbers
of
Libells
of
peace
granted
by
the
Martyrs
to
the
lapsed
,
without
the
knowledge
of
the
Bishop
.
The
form
of
these
Pacifick
Libells
exemplified
out
of
Cyprian
;
other
sorts
of
Libells
.
The
Libellatici
who
.
Thurificati
.
Several
sorts
of
Libellatici
.
The
Libellatici
properly
so
called
.
Their
manner
of
address
to
the
Heathen
Magistrate
to
procure
their
exemption
from
sacrificing
.
That
they
did
not
privately
deny
Christ
,
proved
against
Baronius
.
The
piety
and
purity
of
the
Primitive
Church
matter
of
just
admiration
.
HAving
travelled
through
the
several
stages
of
the
subject
I
had
undertaken
;
I
should
here
have
ended
my
journey
,
but
that
there
one
thing
remains
,
which
was
not
properly
reducible
under
any
particular
head
,
being
of
a
general
relation
to
the
whole
;
and
that
is
to
consider
what
Discipline
was
used
towards
offenders
in
the
antient
Church
;
only
premising
this
,
that
the
Christian
Church
being
founded
and
established
by
Christ
as
a
Society
and
Corporation
distinct
from
that
of
the
Common-wealth
,
is
by
the
very
nature
of
its
constitution
(
besides
what
positive
ground
and
warrant
there
may
be
for
it
in
Scripture
)
invested
with
an
inherent
power
(
besides
what
is
borrowed
from
the
Civil
Magistrate
)
of
censuring
and
punishing
its
members
that
offend
against
the
Laws
of
it
,
and
this
in
order
to
the
maintaining
its
peace
and
purity
.
For
without
such
a
fundamental
power
as
this
,
't
is
impossible
that
as
a
Society
it
should
be
able
to
subsist
,
the
very
nature
of
a
community
necessarily
implying
such
a
right
inherent
in
it
.
Now
for
the
better
understanding
what
this
power
was
,
and
how
exercised
in
the
first
Ages
of
the
Church
,
we
shall
consider
these
four
things
:
What
were
the
usual
crimes
that
came
under
the
discipline
of
the
antient
Church
;
what
penalties
were
inflicted
upon
delinquent
persons
;
in
what
manner
offenders
were
dealt
with
;
and
by
whom
this
discipline
was
administred
.
First
,
What
the
usual
crimes
and
offences
were
which
came
under
the
discipline
of
the
antient
Church
;
in
the
general
they
were
any
offences
against
the
Christian
Law
,
any
vice
or
immorality
that
was
either
publick
in
it self
,
or
made
known
and
made
good
to
the
Church
.
For
the
holy
and
good
Christians
of
those
times
were
infinitely
careful
to
keep
the
honour
of
their
Religion
unspotted
,
to
stifle
every
sin
in
its
birth
,
and
by
bringing
offenders
to
publick
shame
and
penalty
to
keep
them
from
propagating
the
malignant
influence
of
a
bad
example
.
For
this
reason
they
watched
over
one
another
,
told
them
privately
of
their
faults
and
failures
,
and
when
that
would
not
do
,
brought
them
before
the
cognizance
of
the
Church
.
'T
is
needless
to
reckon
up
particular
crimes
,
when
none
were
spar'd
.
Only
because
in
those
days
by
reason
of
the
violent
heats
of
persecution
the
great
temptation
which
the
weaker
and
more
unsettled
Christians
were
exposed
to
,
was
to
deny
their
profession
,
and
to
offer
sacrifice
to
the
Heathen-gods
,
therefore
lapsing
into
Idolatry
was
the
most
common
sin
that
came
before
them
,
and
of
this
they
had
very
frequent
instances
,
it
being
that
which
for
some
Ages
mainly
exercised
the
Discipline
of
the
Church
.
This
sin
of
Idolatry
or
denying
Christ
in
those
times
was
usually
committed
these
three
ways
:
Sometimes
by
exposing
the
Scriptures
to
the
rage
and
malice
of
their
enemies
,
which
was
accounted
a
virtual
renouncing
Christianity
:
This
was
especially
remarkable
under
the
Diocletian
persecution
in
the
African
Churches
.
For
Diocletian
had
put
forth
an
Edict
that
Christians
should
deliver
up
their
Scriptures
and
the
Writings
of
the
Church
to
be
burnt
.
This
command
was
prosecuted
with
great
rigour
and
fierceness
,
and
many
Christians
to
avoid
the
storm
delivered
up
their
Bibles
to
the
scorn
and
fury
of
their
enemies
.
Hence
they
were
styled
Traditores
(
of
whom
there
is
frequent
mention
in
Optatus
and
S.
Augustin
)
with
whom
the
Orthodox
refusing
to
joyn
after
the
persecution
was
over
,
the
difference
broke
out
into
Schism
and
faction
,
and
gave
birth
to
that
unhappy
Sect
of
the
Donatists
which
so
much
exercised
the
Christian
Church
.
Otherwhiles
Christians
became
guilty
of
Idolatry
by
actual
sacrificing
,
or
worshipping
Idols
;
these
were
called
Thurificati
,
from
their
burning
incense
upon
the
altars
of
the
Heathen
Deities
,
and
were
the
grossest
and
vilest
sort
of
Idolaters
.
Others
again
fell
into
this
sin
by
basely
corrupting
the
Heathen
Magistrate
,
and
purchasing
a
warrant
of
security
from
him
to
exempt
them
from
the
penalty
of
the
Law
,
and
the
necessity
of
sacrificing
and
denying
Christ
:
These
were
called
Libellatici
,
of
whom
we
shall
speak
more
afterwards
.
Secondly
,
What
penalties
and
punishments
were
inflicted
upon
delinquent
persons
,
and
they
could
be
no
other
than
such
as
were
agreeable
to
the
nature
and
constitution
of
the
Church
,
which
as
it
transacts
only
in
spiritual
matters
,
so
it
could
inflict
no
other
than
spiritual
censures
and
chastisements
.
'T
is
true
indeed
that
in
the
first
Age
especially
,
the
Apostles
had
a
power
to
inflict
bodily
punishments
upon
offenders
,
which
they
sometimes
made
use
of
upon
great
occasions
,
as
S.
Peter
did
towards
Ananias
and
Saphira
,
striking
them
dead
upon
the
place
for
their
notorious
couzenage
and
gross
hypocrisie
:
And
S.
Paul
punished
Elymas
with
blindness
for
his
perverse
and
malicious
opposition
of
the
Gospel
;
and
this
doubtless
he
primarily
intends
by
his
delivering
over
persons
unto
Satan
,
for
no
sooner
were
they
excommunicated
and
cut
off
from
the
body
of
the
faithful
,
but
Satan
as
the
common
Serjeant
and
Jaylor
seized
upon
them
,
and
either
by
actual
possessing
,
or
some
other
sign
upon
their
bodies
made
it
appear
that
they
were
delivered
over
into
his
power
.
This
could
not
but
strike
a
mighty
terrour
into
men
,
and
make
them
stand
in
awe
of
the
censures
of
the
Church
;
and
questionless
the
main
design
of
the
divine
providence
in
affording
this
extraordinary
gift
was
to
supply
the
defect
of
civil
and
coercive
power
,
of
which
the
Church
was
then
wholly
destitute
,
and
therefore
needed
some
more
than
ordinary
assistance
especially
at
its
first
constitution
,
some
visible
and
sensible
punishments
to
keep
its
sentence
and
determinations
from
being
sleighted
by
bold
and
contumacious
offenders
.
How
long
this
miraculous
power
lasted
in
the
Church
,
I
know
not
,
or
whether
at
all
beyond
the
Apostles
age
.
The
common
and
standing
penalty
they
made
use
of
was
Excommunication
or
suspension
from
communion
with
the
Church
;
the
cutting
off
and
casting
out
an
offending
person
as
a
rotten
and
infected
member
,
till
by
repentance
and
wholesome
discipline
he
was
cured
and
restored
,
and
then
he
was
re-admitted
into
Church-society
,
and
to
a
participation
of
the
ordinances
and
priviledges
of
Christianity
.
This
way
of
punishing
by
excommunication
was
not
originally
instituted
by
our
Lord
or
his
Apostles
,
but
had
been
antiently
practised
both
amongst
Jews
and
Gentiles
.
'T
was
commonly
practised
by
the
Druids
(
as
Caesar
who
lived
amongst
them
informs
us
)
who
,
New
Testament
)
but
brought
to
greater
perfection
in
succeeding
times
.
'T
is
variously
expressed
by
the
antient
Writers
,
though
much
to
the
same
purpose
.
Such
persons
are
said
Abstineri
,
to
be
kept
back
,
a
word
much
used
by
Cyprian
,
and
the
Synod
of
Illiberis
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
separated
,
or
be
separated
from
the
body
of
Christ
,
as
S.
Augustin
oft
expresses
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
wholly
cut
off
from
Communion
,
This
suspension
and
the
penance
that
accompanied
it
was
greater
or
less
,
longer
or
shorter
according
to
the
nature
of
the
crime
,
sometimes
two
,
three
,
ten
,
fifteen
,
twenty
or
thirty
years
,
and
sometimes
for
the
whole
life
;
nay
,
in
some
cases
it
was
not
taken
off
at
death
,
but
persons
were
left
to
the
judgment
of
God
,
without
any
testimony
of
their
reconciliation
to
the
Church
.
Though
herein
the
severity
was
mitigated
,
not
only
by
private
Bishops
,
but
by
the
great
Council
of
Nice
,
which
ordain'd
that
penitent
persons
should
not
be
denied
the
Communion
at
the
hour
of
death
:
of
all
which
cases
,
or
the
most
material
of
them
,
we
have
in
the
foregoing
discourse
produc'd
particular
instances
in
their
proper
places
.
If
the
person
offending
hapned
to
be
in
Orders
,
he
forfeited
his
Ministry
;
and
though
upon
his
repentance
he
was
restored
to
Communion
,
yet
it
was
only
as
a
lay-person
,
never
recovering
the
honour
and
dignity
of
his
office
.
Thus
Cornelius
Bishop
of
Rome
giving
Fabius
of
Antioch
an
account
of
the
clancular
and
Schismatical
Ordination
of
Novatian
,
Indeed
they
strove
by
all
ways
imaginable
to
discourage
sin
,
never
thinking
the
curb
strong
enough
,
so
they
might
but
keep
persons
within
the
bounds
of
order
and
regularity
;
insomuch
that
by
some
the
string
was
stretched
too
far
,
and
all
pardon
denied
to
them
that
had
sin'd
.
This
uncomfortable
doctrine
was
if
not
first
coin'd
,
yet
mainly
vended
by
the
Novatian
party
.
For
Novatus
S.
Cyprians
Presbyter
being
suspended
by
him
for
his
vile
enormities
fled
over
to
Rome
,
and
there
joyn'd
himself
to
Novatian
a
Presbyter
of
that
Church
(
these
two
names
are
frequently
confounded
by
the
Greek
Writers
)
who
ambitiously
sought
to
make
himself
Bishop
,
and
to
thrust
out
Cornelius
newly
elected
into
that
See
;
Thirdly
,
How
and
in
what
manner
offenders
were
dealt
with
,
both
as
to
their
suspension
and
penance
,
and
as
to
their
absolution
.
This
affair
was
usually
managed
after
this
order
;
At
their
publick
assemblies
(
as
we
find
in
Tertullian
)
amongst
other
parts
of
their
holy
exercises
,
divine
censure
;
for
the
judgment
is
given
with
great
weight
,
as
amongst
those
that
are
sure
that
God
beholds
what
they
do
;
and
this
is
one
of
the
highest
praeludiums
and
forerunners
of
the
judgment
to
come
,
when
the
delinquent
person
is
banished
from
the
Communion
of
Prayers
,
Assemblies
,
and
all
holy
Commerce
.
By
this
passage
we
clearly
see
,
that
the
first
thing
in
this
solemn
action
was
to
make
reproofs
and
exhortations
,
thereby
to
bring
the
offender
to
the
sight
and
acknowledgement
of
his
faults
;
then
the
sentence
or
censure
was
passed
upon
him
,
whereby
he
was
suspended
,
not
only
from
the
Communion
of
the
Holy
Eucharist
,
but
from
all
holy
commerce
in
any
(
especially
publick
)
duty
of
religion
.
We
cannot
imagine
,
that
in
every
person
that
stood
under
this
capacity
,
a
formal
sentence
was
always
denounced
against
him
,
it
being
many
times
sufficient
that
the
fact
he
had
done
was
evident
and
notorious
,
as
in
the
case
of
the
lapsed
that
had
offered
sacrifice
,
for
in
this
case
the
offender
was
look'd
upon
as
ipso
facto
excommunicate
,
and
all
religious
commerce
forborn
towards
him
.
'T
is
true
,
that
in
some
cases
the
Martyrs
(
as
we
shall
see
more
anon
)
finding
such
lapsed
persons
truly
penitent
did
receive
them
into
private
Communion
,
Dionysius
Alexandrinus
speaks
of
in
his
Letter
to
Fabius
Bishop
of
Antioch
,
During
this
space
of
penance
they
appeared
in
all
the
formalities
of
sorrow
and
mourning
,
Church
doors
,
(
for
they
were
not
suffered
to
enter
in
)
falling
down
upon
their
knees
to
the
Ministers
as
they
went
in
,
and
begging
the
prayers
of
all
good
Christians
for
themselves
,
with
all
the
expressions
and
demonstrations
of
a
sorrowful
and
dejected
mind
;
reckoning
the
lower
they
lay
in
repentance
,
the
higher
it
would
exalt
them
;
the
more
sordid
they
appeared
,
the
more
they
should
be
cleansed
and
purified
;
the
less
they
spared
themselves
,
the
more
God
would
spare
them
:
at
these
times
also
they
made
open
confession
of
their
faults
,
this
being
accounted
the
very
spring
of
repentance
,
and
without
which
they
concluded
it
could
not
be
real
,
Out
of
confession
(
says
Tertullian
)
is
born
repentance
,
and
by
repentance
God
is
pacified
;
and
therefore
without
this
neither
riches
nor
honour
would
procure
any
admission
into
the
Church
.
Thus
Eusebius
reports
,
David
,
My
soul
cleaveth
unto
the
dust
,
quicken
thou
me
according
to
thy
word
,
after
having
oft
torn
his
hair
,
beat
his
forehead
,
water'd
his
cheeks
with
tears
,
and
humbly
beg'd
peace
and
pardon
,
he
was
absolved
,
and
restored
to
Communion
with
the
Church
;
of
which
passage
they
who
would
know
more
,
may
find
the
story
largely
related
by
Theodoret.
This
severity
was
used
towards
offenders
,
partly
to
make
them
more
sensible
of
their
sins
,
partly
to
affright
and
deterr
others
,
but
principally
to
give
satisfaction
both
to
God
and
his
Church
concerning
the
reality
and
sincerity
of
their
repentance
.
Hence
it
is
that
these
Penances
,
in
the
Writings
of
those
times
are
so
often
called
satisfactions
;
for
whenever
those
Fathers
use
the
word
,
't
is
either
with
respect
to
men
or
God
;
if
to
men
,
then
the
meaning
is
,
that
by
these
external
acts
of
sorrow
and
mortification
they
satisfie
the
Church
of
their
repentance
,
is
that
whereby
we
acknowledge
our
offence
to
God
,
not
as
if
he
were
ignorant
of
it
,
but
inasmuch
as
by
confession
satisfaction
is
forwarded
,
by
confession
repentance
is
produced
,
and
by
repentance
God
is
appeased
.
The
same
both
he
,
Cyprian
and
others
,
frequently
use
in
the
same
sence
;
which
I
note
the
rather
,
because
of
that
absurd
and
impious
doctrine
,
so
currant
amongst
the
Papists
,
and
which
they
pretend
to
derive
from
these
very
Fathers
,
that
by
works
of
penance
compensation
is
made
to
God
for
the
debt
of
punishment
that
was
contracted
,
whereby
at
least
the
temporal
penalties
due
to
sin
are
meritoriously
expiated
and
done
away
.
But
this
besides
that
it
is
flatly
repugnant
to
the
doctrine
of
antiquity
,
how
much
't
is
derogatory
to
the
honour
of
divine
grace
,
and
the
infinite
satisfaction
of
the
Son
of
God
,
I
shall
not
now
stand
to
dispute
.
To
return
therefore
;
This
term
of
penance
was
usually
exacted
with
great
rigour
,
and
seldom
dispensed
with
,
no
indulgence
or
admission
being
granted
till
the
full
time
was
compleated
.
Therefore
Cyprian
smartly
chides
with
some
Presbyters
who
had
taken
upon
them
to
absolve
the
lapsed
before
their
time
,
The
time
of
penance
being
ended
,
they
addressed
themselves
to
the
Governours
of
the
Church
for
Absolution
,
The
truth
is
,
the
time
of
these
Penitentiary
humiliations
often
varied
according
to
the
circumstances
of
the
case
,
it
being
much
in
the
power
of
the
Bishops
and
Governours
of
the
Church
to
shorten
the
time
,
and
sooner
to
absolve
and
take
them
into
Communion
,
the
Medicinal
vertue
of
repentance
lying
not
in
the
duration
,
Viaticum
,
i.e.
the
Holy
Sacrament
,
which
was
their
great
Symbol
of
Communion
.
And
here
for
the
better
understanding
some
passages
it
may
not
be
unuseful
once
for
all
to
add
this
note
,
that
whereas
many
of
the
ancient
Canons
(
of
the
Illiberine
Council
especially
)
positively
deny
communion
to
some
sorts
of
penitents
even
at
the
hour
of
death
,
they
are
not
to
be
understood
,
as
if
the
Church
mercilesly
denied
all
indulgence
and
absolution
to
any
penitent
at
such
a
time
,
but
only
that
it
was
thought
fit
to
deny
them
the
use
of
the
Eucharist
,
which
was
the
great
pledge
and
testimony
of
their
communion
with
the
Church
.
The
second
case
was
in
time
of
eminent
persecution
,
conceiving
it
but
fit
at
such
times
to
dispense
with
the
rigour
of
the
discipline
,
that
so
Penitents
being
received
to
the
Grace
of
Christ
,
and
to
the
communion
of
the
Church
,
might
be
the
better
armed
and
enabled
to
contend
earnestly
for
the
Faith
.
This
was
resolved
and
agreed
upon
by
Cyprian
,
(
say
they
)
shall
we
teach
and
perswade
them
to
shed
their
blood
in
the
Cause
of
Christ
,
if
we
deny
them
the
benefit
of
his
blood
?
How
shall
we
make
them
fit
to
drink
the
cup
of
martyrdom
,
unless
we
first
admit
them
in
the
Church
to
a
right
of
communication
to
drink
of
the
cup
of
the
blood
of
Christ
?
A
third
case
wherein
they
relaxed
the
severity
of
this
discipline
was
,
when
great
multitudes
were
concerned
,
or
such
persons
as
were
likely
to
draw
great
numbers
after
them
;
in
this
case
they
thought
it
prudent
and
reasonable
to
deal
with
persons
by
somewhat
milder
and
gentler
methods
,
lest
by
holding
them
to
terms
of
rigour
and
austerity
,
they
should
provoke
them
to
fly
off
either
to
Heathens
or
to
Hereticks
.
This
course
Cyprian
tells
us
he
took
,
he
complied
with
the
necessity
of
the
times
,
The
fourth
and
last
circumstance
concerns
the
Persons
by
whom
this
discipline
was
administred
;
now
though
't
is
true
that
this
affair
was
managed
in
the
Publick
Congregation
,
and
seldom
or
never
done
without
the
consent
and
approbation
of
the
people
(
as
Cyprian
more
than
once
and
again
expresly
tells
us
)
yet
was
it
ever
accounted
a
ministerial
act
,
and
properly
belonged
to
them
.
Caesarea
Cappadocia
in
a
Letter
to
S.
Cyprian
speaking
of
the
Majores
natu
,
the
Seniors
that
preside
in
the
Church
,
tells
us
,
that
to
them
belongs
the
power
of
baptizing
,
imposing
hands
,
(
viz.
in
penance
)
and
ordination
.
By
the
Bishop
it
was
primarily
and
usually
administred
,
the
determining
the
time
and
manner
of
repentance
,
and
the
conferring
pardon
upon
the
penitent
sinner
,
being
acts
of
the
highest
power
and
jurisdiction
,
and
therefore
reckoned
to
appertain
to
the
highest
order
in
the
Church
.
Therefore
't
is
provided
by
the
Illiberine
Council
,
But
though
while
the
number
of
Christians
was
small
,
and
the
bounds
of
particular
Churches
little
,
Bishops
were
able
to
manage
these
and
other
parts
of
their
office
in
their
own
persons
,
yet
soon
after
the
task
began
to
grow
too
great
for
them
;
and
therefore
about
the
time
of
the
Decian
persecution
,
when
Christians
were
very
much
multiplyed
,
and
the
number
of
the
lapsed
great
,
it
seem'd
good
to
the
prudence
of
the
Church
partly
for
the
ease
of
the
Bishop
,
and
partly
to
provide
for
the
modesty
of
persons
in
being
brought
before
the
whole
Church
to
confess
every
crime
,
to
appoint
a
publick
penitentiary
(
some
holy
,
grave
,
and
prudent
Presbyter
)
whose
office
it
was
to
take
the
confession
of
those
sins
which
persons
had
committed
after
baptism
,
and
by
prayers
,
fastings
,
and
other
exercises
of
mortification
to
prepare
them
for
absolution
.
He
was
a
kind
of
Censor
morum
,
to
enquire
into
the
lives
of
Christians
,
to
take
an
account
of
their
failures
,
and
to
direct
and
dispose
them
to
repentance
.
This
Office
continued
for
some
hundreds
of
years
,
till
it
was
abrogated
by
Nectarius
(
S.
Chrysostomes
predecessor
in
the
See
of
Constantinople
)
upon
the
occasion
of
a
notorious
scandal
that
arose
about
it
.
But
besides
the
ordinary
and
standing
office
of
the
Clergy
,
we
find
even
some
of
the
Laity
,
the
Martyrs
and
Confessors
,
that
had
a
considerable
hand
in
absolving
penitents
,
and
restoring
them
to
the
communion
of
the
Church
.
For
the
understanding
of
which
we
are
to
know
,
that
as
the
Christians
of
those
times
had
a
mighty
reverence
for
Martyrs
and
Confessors
as
the
great
Champions
of
Religion
,
so
the
Martyrs
took
upon
them
to
dispense
in
extraordinary
cases
;
for
it
was
very
customary
in
times
of
persecution
for
those
who
through
fear
of
suffering
had
lapsed
into
Idolatry
to
make
their
address
to
the
Martyrs
in
prison
,
and
to
beg
peace
of
them
,
that
they
might
be
restored
to
the
Church
;
who
considering
their
petitions
,
and
weighing
the
circumstances
of
their
case
did
frequently
grant
their
requests
,
mitigate
their
penance
,
and
by
a
note
signed
under
their
hands
signifie
what
they
had
done
to
the
Bishop
,
who
taking
an
account
of
their
condition
,
absolved
and
admitted
them
to
communion
.
Of
these
Libelli
,
or
Books
granted
by
the
Martyrs
to
the
lapsed
,
there
is
mention
in
Cyprian
at
every
turn
,
who
complains
they
were
come
to
that
excessive
number
,
pacifick
Libells
,
it
may
not
be
amiss
to
set
it
down
;
and
thus
it
runs
;
All
the
Confessors
to
Cyprian
the
Bishop
,
Greeting
:
Know
that
we
have
granted
peace
to
all
those
,
of
whom
you
have
had
an
account
what
they
have
done
,
how
they
have
behaved
themselves
since
the
commission
of
their
crimes
;
and
we
would
that
these
presents
should
by
you
be
imparted
to
the
rest
of
the
Bishops
:
We
wish
you
to
maintain
peace
with
the
holy
Martyrs
:
Written
by
Lucian
;
of
the
Clergy
,
the
Exorcist
and
Reader
being
present
.
This
was
looked
upon
as
very
peremptory
and
magisterial
,
and
therefore
of
this
confidence
and
presumption
,
and
carelesness
in
promiscuously
granting
these
letters
of
peace
,
Besides
these
Libells
granted
by
the
Martyrs
,
there
were
other
Libelli
granted
by
Heathen-Magistrates
(
of
which
it
may
not
be
impertinent
to
speak
a
little
)
whence
the
lapsed
that
had
had
them
were
commonly
called
Libellatici
,
and
they
were
of
several
sorts
;
some
writing
their
names
in
Libellis
in
Books
,
and
professing
themselves
to
worship
Jupiter
,
Mars
,
and
the
rest
of
the
Heathen
Gods
,
presented
them
to
the
Magistrate
;
and
these
did
really
sacrifice
,
and
pollute
not
their
souls
only
but
their
hands
and
their
lips
with
unlawful
sacrifices
,
as
the
Clergy
of
Rome
expresses
it
in
a
letter
to
S.
Cyprian
;
blaspheming
Christ
;
and
were
accordingly
dismissed
and
released
by
him
.
Others
there
were
who
did
not
themselves
sign
or
present
any
such
Libells
,
Libellati
.
Cyprian
acquaints
us
with
the
manner
of
their
address
to
the
Heathen
Magistrate
,
bringing
in
such
a
person
thus
speaking
for
himself
:
I
had
both
read
and
learnt
from
the
Sermons
of
the
Bishop
,
that
the
servant
of
God
is
not
to
sacrifice
to
Idols
,
nor
to
worship
Images
;
wherefore
that
I
might
not
do
what
was
unlawful
,
having
an
opportunity
of
getting
a
Libell
offered
,
(
which
yet
I
would
not
have
accepted
had
it
not
offered
it self
)
I
went
to
the
Magistrate
,
or
caused
another
to
go
in
my
name
and
tell
him
,
that
I
was
a
Christian
,
and
that
it
was
not
lawful
for
me
to
sacrifice
,
nor
to
approach
the
altars
of
the
Devils
,
that
therefore
I
would
give
him
a
reward
to
excuse
me
,
that
I
might
not
be
urged
to
what
was
unlawful
.
These
though
not
altogether
so
bad
as
the
Sacrificati
,
yet
Cyprian
charges
as
guilty
of
implicit
Idolatry
,
having
defiled
their
consciences
with
the
purchase
of
these
Books
,
and
done
that
by
consent
,
which
others
had
actually
done
.
I
know
Baronius
will
needs
have
it
(
and
boasts
that
all
that
had
written
before
him
were
mistaken
in
the
case
)
that
these
Libellatici
were
not
exempted
from
denying
Christ
,
deny
Christ
,
and
were
willing
to
give
him
a
reward
to
dispence
with
them
only
so
far
,
and
to
furnish
them
with
a
Libell
of
security
,
and
that
they
did
really
deny
him
before
they
obtained
their
Libell
.
But
nothing
can
be
more
plain
both
from
this
and
several
other
passages
in
Cyprian
,
than
that
they
did
not
either
publickly
or
privately
sacrifice
to
Idols
,
or
actually
deny
Christ
;
and
therefore
bribed
the
Magistrate
,
that
they
might
not
be
forced
to
do
what
was
unlawful
.
And
hence
Cyprian
argues
them
as
guilty
by
their
wills
and
consent
,
and
that
they
had
implicitly
denied
Christ
,
how
?
And
now
having
taken
this
view
of
the
severity
of
discipline
in
the
antient
Church
,
nothing
remains
but
to
admire
and
imitate
their
piety
and
integrity
,
their
infinite
hatred
of
sin
,
their
care
and
zeal
to
keep
up
that
strictness
and
purity
of
manners
that
had
rendred
their
Religion
so
renowned
and
triumphant
in
the
world
:
A
discipline
;
which
how
happy
were
it
for
the
Christian
world
,
were
it
again
resetled
in
its
due
power
and
vigour
,
which
particularly
is
the
Judgment
and
desire
of
our
own
Church
concerning
the
solemn
Quadragesimal
Penances
and
Humiliations
;
In
the
Primitive
Church
(
say
the
Preface
to
the
Commination
)
there
was
a
godly
Discipline
,
that
at
the
beginning
of
Lent
,
such
persons
as
stood
convicted
of
notorious
sin
were
put
to
open
penance
,
and
punished
in
this
world
,
that
their
souls
might
be
saved
in
the
day
of
the
Lord
;
and
that
others
admonished
by
their
example
,
might
be
the
more
afraid
to
offend
:
Which
said
Discipline
it
is
much
to
be
wished
might
be
restored
again
.
FINIS
.