Origen also, against Celsus, makes this his triumphant argument, to which he constantly appeals. "Inquire into their lives, compare their former with their present course, and you will find in what filthiness and impurities they wallowed before they embraced the Christian doctrine: but now how gentle, how moderate, how grave, how consistent they have become; so that some, influenced with the love of purity, even forbear from lawful gratifications. How largely are the churches of God, founded by Jesus Christ, spread over all nations, consisting of such as are converted from innumerable evil ways to a better mind."4 Athenagoras, A. D. 176, again says, "With us you may find ignorant people, mechanics, old women, who, though unable to prove with word the saving power of their religion, yet by their deed prove the saving influence of the disposition which it has bestowed upon them; for they do not learn words by rote, but they exhibit good works: when struck, they strike not again; when robbed, they do not go to law; they give to those that ask them, and love their neighbours as themselves."

§ 2. THEIR ELEVATED FAITH AND SUPERIORITY TO SUFFERING.

RELIGION, in those early Christians, was not a silent, inoperative assent to the truth,-a cold profession; but a living, life-giving principle, which formed their character and ruled their life. Things spiritual and eternal were living realities. The Scriptures were to them living oracles. Heaven was their all-sufficient portion; in comparison to which, all else was to them of no account. They lived and acted under a deep consciousness that the Almighty, Omniscient God, Creator of heaven and earth, was their God, Saviour, and Redeemer, their Sustainer, Avenger, and final Judge. Accordingly, they walked with God in all the varied scenes of life. They communed with their God and Saviour as a man talketh with a friend, realizing in their own consciousness the fulfilment of our Saviour's promise, "If any love me he will keep my word, and my Father will love him, and we will come unto him and make our abode with him."

This gave an intensity and earnestness to their religious character, as of men who were truly but pilgrims and strangers on earth, and whose conversation was in heaven. "Inflamed with the desire of a pure and an eternal life, we breathe after an intimate converse with God, the great Parent and Creator of the world, and make haste to seal our confession with our blood, in the full per

suasion that they will attain to this state who, by their actions, study to approve themselves to God, and earnestly long to converse with him in that world where no evil shall have a place."

us.

Basil, A. D. 372, on being reminded that he might suffer the loss of his estate, banishment, torment, or death, replies, "Threaten us with something else, if you can, for none of these things can affect Confiscation cannot injure him who has nothing but a few books and his cloak to lose; nor can I be banished, who am bound to no place. Wherever I may be, that is my country. The whole earth is God's, in which I am but a pilgrim and a stranger. Death, which is accomplished at a single stroke, I fear not. It will be a kindness to me. It will sooner bring me to my God, for whose sake I live, and towards whom I have long been hastening. Wonder not at this freedom of speech, while in other things we are meek and yielding. Where the cause of God and religion is concerned, overlooking all other things, we direct our attention only unto him; and fire and sword, wild beasts and engines of torture are not a terror, but a joy unto us. Reproach, threaten, and exert your power to the utmost, yet let the emperor know that you will never be able to make us assent to your wicked doctrine; no, though you should threaten ten thousand times worse than this." The governor, amazed at the resolution and spirit of the man, went and said to the emperor, "One poor bishop is too hard for us all."

In harmony with this spirit, Tertullian exclaims, "Give us what names you please: from the instruments of cruelty you torture us by, call us Sarmenticians and Semaxians, because you fasten us to trunks of trees, and stick us about with fagots to set us on fire; yet, let me tell you, when we are thus begirt and dressed about with fire, we are then in our most illustrious apparel. These are our victorious palms and robes of glory; and, mounted on our funeral pile, we look upon ourselves in our triumphal chariot. No wonder, then, such passive heroes please not those they vanquish with such conquering sufferings."

§ 3. THEIR PATIENCE UNDER INJURIES.

THE primitive Christians were remarkable for that full and hearty surrender with which they gave themselves up to the guidance and teaching of Christ, not only as their God, their Saviour and Redeemer, but as their pattern, their example. Followers of

God as dear children, they sought, in self-denial, in affliction and persecution, to imitate the Son of God in all the trying circumstances of his benevolent life. "God himself," says Tertullian, "is to us a pattern of patience, since he gives the dew of his light. and all the gifts of nature equally to the whole human race, both to the worthy and the unworthy. Our blessed Saviour never rejected any one who wished to come to him; no table, no family did he ever despise; he called even publicans and sinners. He indulged in no anger against the city which refused him shelter and food, upon which his disciples would call down fire from heaven for its shameful treatment of him. He healed the ungrateful; he glided away from those who lay in wait for him; and, though he had his betrayer always with him, he never upbraided him for his treacherous dealings. When he was delivered up, he went like a lamb to the slaughter; and as a sheep under the hand of her shearer is dumb, so he opened not his mouth. He who with one word could have commanded legions of angels to his aid, would not accept the avenging sword of a disciple. He who veiled himself in human form, could not consent to imitate human patience. O ye Pharisees! herein especially ought ye to have recognised your Lord, for such patience and meekness mere human nature could never have exhibited."

"Heavenly patience! She fortifies faith, she commands peace, she sustains love, she lays the foundation of humility, she controls the flesh, she guards the soul, she drives away offences, she perfects martyrdom, she comforts the poor, she gives moderation to the rich, she drives not the weak beyond their strength, she wastes not the might of the strong, she quickens the believer, she kindly allures the unbeliever, she gains for the servant the approbation of the master, for the master the approbation of God. She is lovely in the child, praiseworthy in the youth, venerable in the aged."

"Would we make a picture of patience? Gentle quiet rests upon her countenance; her forehead is smooth without a fold; there is no wrinkle of discontent or anger; her brows are never knit with anxious cares; her eyes are never cast down with the feeling of misery. A white robe infolds her bosom; there is the throne of the Spirit with the still small voice which once appeared to Elijah. Where God is, there is his daughter Patience. When the Spirit of God descends to the earth, Patience accompanies him; she is his inseparable companion. Will, then, the

Spirit of God dwell long with us, unless we receive her also with him? Without her, his companion and servant, he must, in every place and at all times, feel himself straitened; against the attacks of the adversary, he cannot long hold out alone without the companionship of patience. Such is the motive, such is the conduct, such are the works of that patience which is genuine and heavenly, and which may be truly called spiritual. This is quite a different thing from the false and shameful hardihood of the world. Let us love the patience of God, the patience of Christ; let us give that again to him which he has given for us. Let us who believe in the resurrection of the spirit and of the flesh, let us offer to him the patience of the spirit and the flesh.

from me, if I can only gain patience."

Oh, let the world be taken

This heavenly temper, this converse with God and with things unseen, is exemplified by Cyprian. "Among us flourishes strength of hope, firmness of faith, a mind erect among the ruins of a tottering age, an immovable virtue, a patience serene and cheerful, and a soul always secure, certain of its God. What are want and danger to Christians, the servants of God, whom paradise invites, and for whom awaits the favour and fulness of the heavenly kingdom? They are always joyful in God, and calmly bear the evils and miseries of this life, while they look for the rewards and prosperities of another."2

§ 4. THEIR RELIANCE UPON THE SUSTAINING POWER OF GOD.

THIS sense of the Divine presence is forcibly expressed by Theophilus of Antioch, A. D. 178, in reply to the inquiry, "Who is this God whom you worship in secret, without ceremonies, without images, temples, or altars?" "He it is whose breath gives life to every thing which exists: should he withdraw his breath, all would sink to nothing. You cannot speak without bearing testimony of him thy very breath bears testimony of him, and yet ye know him not. This happens through the blindness of your soul, the stupidity of your heart. God might be seen by you, if the eye of your soul were open. All have eyes; but the eyes of some are darkened, that they cannot see the light of the sun: but it follows not thence that the sun shines not. The blind may blame themselves and their own eyes only. So, O man, the eyes of thy soul are darkened by sin. The man must have his soul pure like a clear mirror. If there be sin in man, it is like dust on a mirror. Such

a man cannot see God. But whenever thou wilt, thou canst be healed. Give thyself to the Physician, and he will open the eyes of thy soul and heart. Who is this Physician? God, who by his word heals and makes alive."

§ 5. THEIR REVERENCE FOR THE WORD OF GOD.

No trait of the primitive Christians was more remarkable than their profound reverence for the Scriptures, and their diligent study of them. The word of God, dwelling in them richly and abounding, was their meditation all the day long. Those who could read never went abroad without taking some part of the Bible with them. The women, in their household labours, wore some portion of the sacred roll hanging about their necks; and the men made it the companion of their toils in the field and the workshop. Morning, noon, and night, they read it at their meals. By recitals of the narratives of sacred history, by constant reading, by paraphrase, by commentary, and by sacred song, they taught the Scriptures diligently unto their children; talking of these heavenly themes when they sat in their house, when they walked by the way, when they laid themselves down, and when they rose up.

So

One has related, with great delight, that he never sat at meat with Origen, A. D. 225, but one of the company read to the other. They never retired to rest without first reading in the Bible. diligent were they in this divine employment, that "prayer succeeded the reading of the word, and the reading of the word to prayer."

It was Augustin's habit also always to have the Scriptures read at the table. "Let our conversation be of heavenly things," says Chrysostom; "let some take the Holy Scriptures, and, calling together all who may be at home, let him quicken them by the Divine. word; and not them only, but also his own heart." Basil, after devoting himself for some time to polite literature, abandoned all such pursuits and devoted himself for thirteen years solely to the diligent reading and study of God's word." Theodosius the younger, A. D. 450, was accustomed to rise early and, in company with his sisters, to sing responsively hymns together in praise to God. The Holy Scriptures he could readily repeat by heart; and used to discourse with bishops at court on scriptural subjects, as though he were himself an aged bishop.3

Though the manuscripts of the Scriptures were so dear as to be