He is a professed believer in the orthodox faith, and has written, in - general, with an impartiality becoming a historian. His own countrymen unite in giving him this praise, and the popularity of his Manual with them is one of the surest proofs of its deserving, as it undoubtedly will receive, a similar popularity among us.

The writer of these introductory lines does not hold himself responsible for the sentiments either of the author or of the translator of the following pages. Indeed, on some points, he differs from them both. Yet from the means of judging which have been afforded him, he is fully convinced of the translator's ability, indefatigable labor, and candor, and of the general accuracy of the work. The difficult task of making a judicious selection of the matter, of arranging it and of adapting it to the mass of American readers, appears to have been performed not only with great care, but in the exercise of a sound discrimination.

Newton Theological Institution,

April, 1841.

B. SEARS.

CHRISTIAN ANTIQUITIES.

CHAPTER I.

A GENERAL VIEW OF THE ORGANIZATION AND WORSHIP OF THE PRIMITIVE CHURCH.

1. ACCOUNTS FROM Jewish and PROFANE AUTHORS.

To one who would inquire into the early history of the primitive church, or critically examine its policy, the testimony of contemporary writers of another faith must be peculiarly important. But such writers, both Jewish and profane, of the first three centuries of the Christian era, unfortunately afford us very imperfect information on these points. The Jews, from whom we might expect the fullest information, offer us none of any value. The celebrated passage in Josephus which has been so often cited, even if genuine, only proves that he had knowledge of the author of the christian religion and some faint apprehensions of his divine character; but it gives us no knowledge of the religion which he taught. Nor does Philo, his contemporary, offer any essential aid to our inquiries.

Greek and Roman authors, especially the latter, take but little notice of the early Christians. They probably regarded the Christians as only an heretical body of Jews, or as a detestable and dangerous sect. Accordingly the passages in which Suetonius, Tacitus,2 Arrian, Antoninus, Dio Cassius, and other writers speak of Christians, throw little or no light on their manners and customs.3

The most important notices of this kind, occur in the letters of Pliny the younger, who, according to the most approved chronology, was governor of Bithynia in the years 103, 104; and in the writings of Lucian of Samosata, an opponent of Christianity, who also lived in the second century. Pliny had been instructed, by the em

* The numerical numbers refer to the Index of Authorities.

peror Trajan, to keep a strict guard against all secret societies, and under this commission, proceeded to severe measures against the assemblies of Christians. In reporting his proceedings to the emperor, he takes occasion to explain the character of these Christians, and the nature of their assemblies. In this manner he unconsciously passes a high encomium upon these primitive Christians. The letter itself was written but about forty years after the death of St. Paul, and, together with Trajan's reply, constitutes the most important record extant of the times immediately succeeding the apostles. They are accordingly given entire, with a translation by Melmoth.

PLINIUS TRAJANO.

Solenne est mihi, Domine, omnia, de quibus dubito, ad Te referre. Quis enim potest melius vel cunctationem meam regere, vel ignorantiam instruere? Cognitionibus de Christianis interfui nunquam : ideo nescio, quid et quatenus aut puniri soleat aut quaeri. Nec mediocriter haesitavi, sitne aliquod discrimen aetatum, an quamlibet teneri nihil a robustioribus differant; deturne poenitentiae venia, an ei, qui omnino Christianus fuit, desisse non prosit; nomen ipsum etiamsi flagitiis careat, an flagitia cohaerentia nomini puniantur. Interim in iis, qui ad me tanquam Christiani deferebantur, hunc sum secutus modum. Interrogavi ipsos, an essent Christiani. Confitentes iterum et tertio interrogavi, supplicium minatus: perseverantes duci jussi. Neque enim dubitabam, qualecunque esset quod faterentur, pervicaciam certe et inflexibilem obstinationem debere puniri. Fuerunt alii similis amentiae: quos, quia cives Romani erant, annotavi in urbem remittendos. Mox ipso tractatu, ut fieri solet, diffundente se crimine, plures species inciderunt. Propositus est libellus sine autore, multorum nomina continens, qui negarent, se esse Christianos aut fuisse. Cum praeeunte me Deos appellarent, et imagini Tuae, quam propter hoc jusseram cum simulacris numinum afferri, thure ac vino supplicarent, praeterea maledicerent Christo, quorum nihil cogi posse dicuntur, qui sunt revera Christiani; ergo dimittendos putavi. Alii ab indice nominati, esse se Christianos dixerunt, et mox negaverunt : fuisse quidem, sed desisse, quidam ante triennium, quidem ante plures annos, nonnemo etiam ante viginti quoque. Omnes et imaginem Tuam, Deorumque simulacra venerati sunt, et Christo maledixerunt. Affirmabant autem, hanc

fuisse summam vel culpae suae vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem ; seque sacramento non in scelus aliquod obstringere, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem sallerent, ne depositum appellati abnegarent; quibus peractis, morem sibi discedendi fuisse rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium : quod ipsum facere desisse post edictum meum, quo secundum mandata tua haetarias esse vetueram. Quo magis necessarium credidi, ex duabus ancillis, quae ministrae dicebantur, quid esset veri et per tormenta quaerere. Sed nihil aliud inveni, quam superstitionem pravam et immodicam. Ideo dilata cognitione ad consulendum Te decurri. Visa est enim mihi res digna consultatione, maxime propter periclitantium numerum. Multi enim omnis aetatis, omnis ordinis, utriusque sexus etiam, vocantur in periculum et vocabuntur: neque enim civitates tantum, sed vicos etiam atque agros, superstitionis istus contagio pervagata est. Quae videtur sisti et corrigi posse. Certe satis constat, prope jam desolata templa coepisse celebrari, et sacra solennia diu intermissa repeti, passimque venire victimas, quarum adhuc rarissimus emtor inveniebatur. Ex quo facile est opinari, quae turba hominum emendari possit, si sit poenitentiae locus.

TRAJANUS PLINIO.

Actum, quem debuisti, mi Secunde, in excutiendis causis eorum, qui Christiani ad te delati fuerant, secutus es. Neque enim in universum aliquid, quod quasi certam formam habeat, constitui potest. Conquaerendi non sunt: si deferantur et arguantur, puniendi sunt; ita tamen, ut qui negaverit se Christianum esse, idque re ipsa manifestum fecerit, i. e., supplicando Diis nostris, quamvis suspectus in praeteritum fuerit, veniam ex poenitentia impetret. Sine autore vero propositi libelli, nullo crimine locum habere debent: nam et pessimi exempli nec nostri seculi est.-Ep. Lib. X. p. 96, 97; al 97, 98. Edit. Gierig. Vol. II. 1802. p. 498.

PLINY TO THE EMPEROR TRAJAN.

“It is a rule, Sir, which I inviolably observe, to refer myself to you in all my doubts; for who is more capable of removing my scruples, or informing my ignorance? Having never been present

at any trials concerning those who profess Christianity, I am unacquainted not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, therefore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult; whether repentance entitles them to a pardon; or, if a man has once been a Christian, it avails nothing to desist from his error; whether the very profession of Christianity, unattended with any criminal act, or only the crimes themselves inherent in the profession, are punishable; in all these points I am greatly doubtful. In the mean while, the method I have observed towards those who have been brought before me as Christians, is this:-I interrogated them whether they were Christians; if they confessed, I repeated the question twice again, adding threats at the same time; when, if they still persevered, I ordered them to be immediately punished; for I was persuaded, whatever the nature of their opinions might be, that a contumacious and inflexible obstinacy certainly deserved correction. There were others also brought before me, possessed with the same infatuation, but being citizens of Rome* I directed them to be carried thither. But this crime spreading, (as is usually the case,) while it was actually under prosecution, several instances of the same nature occurred. An information was presented to me without any name prescribed, containing a charge against several persons, who upon examination denied they were Christians, or had ever been so. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue, (which for this purpose I had ordered to be brought, together with those of the gods,) and even reviled the name of Christ: whereas there is no forcing, it is said, those who are really Christians into a compliance with any of these articles. I thought proper, therefore, to discharge them. Some of those who were accused by a witness in person, at first confessed themselves Christians, but immediately after denied it; while the rest owned indeed that they had been of that number formerly, but had now (some above three, others more, and a few above twenty

* It was one of the privileges of a Roman citizen, secured by the Sempronian law, that he could not be capitally convicted but by the suffrage of the people; which seems to have been still so far in force, as to make it necessary to send the persons here mentioned to Rome.-MELMOTH.