An Historical ACCOUNT OF THE Manners and Behaviour OF THE CHRISTIANS: And the Practices of CHRISTIANITY Throughout the SEVERAL AGES OF THE CHURCH.  
Written originally in French by Msr. Cl. Fleury, Praeceptor to Monseigneur de Vermandois; and to the Dukes of Burgundy and Anjou.  
LONDON, Printed for Thomas Leigh at the Peacock against St. Dunstan's Church in Fleetstreet. 1698.   

THE PREFACE.  
THE Learned Author of this Book gives several Instances of his Ingenuity and Candour. He recommends some Primitive Practices that justify our Reformation; Particularly the continual reading and studying of the Holy Scriptures. Speaking of the Ancient Christians, he says, that they studied the Word of God in private, Meditating upon it Day and Night. They read over in their Houses what they heard at the Church. Masters of Families took care to repeat those Expositions of Scripture they had Learned from their Pastors.  
Many Lay-Christians could say the Holy Scripture by heart. They generally carried a Bible about with them; and many Saints have been found Buried with the Gospel lying on their Breasts.  
Women, no less than Men, read the Holy Scripture; and in the Persecution regretted nothing so much as the loss of their Bibles.  
Parents took such care to Instruct their Families, that in all Antiquity we find no Catechism for little Children, nor any public provision made for the Instruction of those that were Baptised before they came to Years of Discretion. Every private House was then as a Church.  
He observes that St. John was the Chief in our Saviour's Affection; Jesus Christ had a particular Kindness for his Disciples, and for his Apostles; and among them for St. Peter, and the two Sons of Zebedee, and for St, John above all the rest.  
He does not found the Preference of the Blessed Virgin, upon Blood and natural Relation; but upon the Endowments and Qualifications of her Mind. Notwithstanding the most tender Affection which JESUS CHRIST had for his Mother, He seems sometimes to have expressed himself harshly towards her; and reproved the Woman that Blessed her barely upon the account of her being his Mother, and declared that he owned no other for his Mother and Kindred, but they that did the will of his Father. He knew what that great Person was able to bear, and was willing to let the World see, that Flesh and Blood had no share in his affections.  
Mr. Fleury well observes, that the Church of Jerusalem which JESUS CHRIST, with his own Hands began to Build upon the Foundaion of the Synagogue was the Root and original of all other Churches.  
He seems in nothing more to censure the Reformation, than in what he writes of the Celibacy of Priests; altho' Platina a Contemporary with Aeneas Silvius tells us that, that Learned Pope Pius II. used to say; ' There was great reason for Prohibiting Priests to Marry, but greater for allowing it again. And Mr. Fleury writes thus of the Primitve Christians; they knew but two States, Marriage or Continence. They generally made chocie of the Married State, having no good opinion of the Celibacy of the Heathen; tho' they preferred the State of Continence as knowing its Excellency, and often found a way of Reconciling both these States into One; for there were many Married Persons, who yet Lived in Continence. They considered Marriage as an Emblem of that Union, which is between Christ and his Church. They knew that the Relation of Father and Mother, was an High and Honourable Character, as being the Images of God, in a more peculiar manner, and co-operating with him in the Production of Men. It is Certain by the Gospel, that St. Peter was a Married Man. Tradition tells us the same of St. Philip the Apostle; and that both of them had Children; and it is particularly observed that St. Philip gave his Daughters in Marriage. Among the Rules they give for the Education of Children this is one, that to secure their Virtue, they should timely dispose of them in Marriage: And they advised those that out of Charity Bred up Orphans, to match them as soon as they came to Age; and that to their own Children rather than to Strangers; so little did they regard Interest.  
What He says of their Communicating in both Kind's; publicly Reading the Holy Scripture always in the Vulgar Tongue: The Custom of Sitting in their Churches; the Length of their Sunday-Service, is also Remarkable. When they reserved part of the Sacrament as a Viaticum for Dying Persons, that which they carried Abroad, was only the Bread; tho' in their public Assemblies, all in general Communicated under both Kind's; excepting little Children, to whom they gave only the Wine.  
All the Lessons of the Scripture were Read in the Vulgar Tongue; i. e. in the Language Spoken by the better sort of People in every Country.  
During the time of the Lessons and Sermon, the Audience was regularly Seated, the Men on one side of the Church, and the Women on the other: When all the Seats were filled the younger sort of People continued Standing. In Africa St. Augustin takes notice that the People stood all Sermon-time; but he better approved the Custom of the Transmarine Churches, as he calls them, where they heard Sitting.  
Their Litnrgy must needs have been very long: Indeed Christians did not then think that they had any thing else to do on Sundays, but to serve God. St. Gregory to show how much his Strength was decayed, says, that he was scarce able to keep himself standing for those Three Hours, while he performed the Office of the Church; and yet his Sermons that are left us, are very short  
What Mr. Fleury says of the Compassion, the Church had for Heretics must not be omitted, because nothing seems more to have increased the scandalous Divisions of Christendom, than severity. The Church interceded in behalf of her own Enemies. We have many Epistles of St. Augustin where he Begs the favour of the Magistrate in the behalf of the Donatists, convicted of horrid violences, and even Murders committed on the Catholics. He pleaded that it would be a dishonour to the Sufferings of the Murdered, to put to Death the Authors of them, and that if they could find no other penalties for them but Death, they would thereby bring themselves to that pass, that the Church who delighted not in the Blood of her Adversaries, would not dare to demand Justice against them. This was a general Rule, that the Church should never seek the Death of any Man. They were content that Christian Magistrates should Correct or over-aw Heretics, by Banishment or Pecuniary penalties, but they would have their Lives Spared: And the whole Church declared against the proceeding of the Bishop Ithacius who Prosecuted the Arch Heretic Priscillian to Death. Yet the Bishops could not always obtain the Pardon they desired for these sort of Offenders, no more than they could for others. Princes, to preserve the public Peace, Enacted the penalty of Death against Heretics, and their Laws were sometimes put in Execution.  
If in these latter Ages the Vows of Celibacy, and Poverty have been inconvenient, and but ill kept; this might have been prevented by the Omission of of them; for as this Author observes; We see no Solemn Vows in these first times. St. Chrysostom speaks of a Monks returning to the World as of a thing altogether free.  
Again He tells us that the Monks, in imitation of the Primitive Christians, spent much of their time in Reading the Holy Scriptures. The Rule of St. Benedict prescribes the same to his Monks; and more particularly that all the time of Lent, and on Sundays, they should apply themselves only to this Exercise.  
He Judiciously remarks how Forged Books and pretended Miracles gained Credit: For want of critical Learning, and the knowledge of Antiquity, they were ready to receive such Suppositious Writings as were Imposed upon the World, under the specious Names of Ecclesiastical Authors, and also became too Credulous in believing Miracles. So certain it was that the Apostles and their Disciples had wrought Miracles, and that many true one's were Daily performed at the Tombs of the Martyrs, that they were not now overcurious in examining so as to distinguish the true from the false. The most surprising Relations of this kind in History, were the best received. Ignorance in Philosophy, and the little knowledge they had of Nature, made them take all strange Appearances for Prodigies and interpret them as the Supernatural signs of God's wrath. They believed there was something extraordinary in Astrology, and dreaded Eclipses and Comets as dismal Presages.  
To give but one Example more; Religion, says Mr. Fleury, can't subsist without Study and Preaching to preserve the Soundness of its Doctrine and the Purity of its morals. It must necessarily fall into Decay, unless the Holy Scripture be diligently Read, taught, and expounded to the People; unless the Apostolical Traditions be preserved in their Purity, and Purged from time to time of those Spurious Additions, which the Inventions of Men, without any just Authority have made to them.  
Would but the Church of Rome take away these and all other Additions, that are contrary to and Inconsistent with the Doctrine and Practice of the Church of Christ, in the first and purest Ages of Christianity, and forbidden all Disputation etc. as Innocent XI. by his Decree of the 19 of Feb. 1678. entirely abolished the Office of the Immaculate Conception, etc. Approved by Paul V They might happily put an end to the great Division that has so long made the Enemies of Christianity to rejoice; or, be able to maintain the charge of Schism against those that should then refuse their Communion.  
What Passages or Expressions occur in this Treatise, which may be judged contrary to and Inconsistent with the Doctrine, Worship and Government of the Church of England, as by Law Established; the Author and Editor of this Book are not answerable for, nor pretend to justify, considering that 'tis only a Translation of an Historical Tract, written in French, and often Printed by a Learned Author of the Roman Communion, whose Name is mentioned in the Title-Page of this Book.  
What he hath said in favour of several of the Doctrines of the Reformation, and the admirable Moral Reflections, which frequently occur throughout his History, and especially the former part together with other pious Relations, of it, are enough to show, that excellent use may be made of this Treatise, and hence to justify the Publication of it in our own Language. And the more exceptionable passages that are in it, I must Entreat the Reader to consi●●● 〈◊〉 the mere effects of our Author's 〈…〉 the Communion wherein he 〈◊〉 and to admire rather, that he 〈◊〉 said so much on our side, than that 〈◊〉 has said no more.   

ERRATA  
PAge 8. Lines 16. read to establish. p. 13. l. 13. r. in mind of p. 27. l. 22. deal and. p. 35. l. 22. r. Orchard. p. 37. Ibid. l. 22. r. disease. p. 41. l. 11. r. furnish. Ibid. 18. r. Christians. p. 42. l. 24. r. Paedagogus. p. 45. l. 8. r. Sanctify. p. 47. l. 29. r. giving. p. 54. l. 32. r. itself. p. 56. l. 27. r. used. p. 77. l. 18. for where r. were. Ibid. l. 24. r. Zealous. p. 86. l. 26. r. occasion. p. 87. l. 13. r. Gnostics. p. 99 l. 15. r. Tutelar. p. 103. l. 18. r. Eqweus. p. 104. l. 28. r. lewd way. p. 105. l. 5. for of r. off. Ibid. l. 6. r. Spit it. p. 106. l. 17. r. Martyrs. p. 107. l. 23. deal the. p. 110. l. 25. r. reduced. p. 119. l. 25. r. Slaves. Ibid. r. State. p. 124. l. 22. r. such cases. p. 129. l. 9 for Bells r. Bells. p. 136. l. 7. for thy r. they. Ibid. r. delivered. p. 148. l. 12. r. Wife. p. 149. l. 25 r. Fifty. p. 156. l. 1. r. to each other. p. 157. l. 2. r. Priests. p. 158. l. 17. for them r. him. p. 165. l. 20. for this r his. p. 182. l. 24. r. Martyrium. p. 204. l. 30 deal or the least sign. p. 205. l. 15. r. hath retemed. p. 240 l. 22. r. Sylvester. p. 241. l. 5. r. ornamented. Ibid. l. 30. r. Candlesticks. p. 242. l. 15. deal with. p. 251. l. 8. r. Pestilence. p. 259. l. 15 r. soever. p. 266. l. 17. r. many p. 272. l. 1. for for r. the p. 289. l. 24. r. thereupon. p. 305. l. 30. r. Conversions. Ibid. l. 32. for was r. were. p. 306. l. 1. r. Religion. Ibid. l. 17. r. Hungarian. p. 307. l. 13. r. could. p. 310. l. 2. r. Canons. Ibid. l. 31. r. how miserably. p. 313. l. 30. r. Barbarous. p. 314. l. 2. r. do that. Ibid. l. 6. r. Modesty. p. 318. l. 10. r. Chaplains. p. 322. l. 6. r. our way of Living. p. 326. l. 20. r. Journeys. Ibid. l. 26. r. Travels. p. 327. l. 32. r. upon them. p. 328. l. 15. r. bear. p. 330. l. 28. r. assistance. p. 332. l. 31. r. multitude.   

THE BEHAVIOUR AND MANNERS OF THE Christians.  

Part the First.  
I Shall divide my Work into four Parts: The first will represent the Manners 
I.  of the Christians of Jerusalem, to the 
The division of the whole.  Destruction of that City, under Vespasian. This first state of Christianity, though but of a short continuance, was so supereminent in its Perfection, that it will deserves a separate Consideration.  
The second will take in all the Time of the Persecution; that is the entire space of three Centuries.  
In the third I shall describe the State of the Church in its Liberty, which Commenced in the fourth Age. And  
In the last consider the Changes it afterwards underwent; and endeavour to discover the Causes of them.  
The Christian Religion, as it was not the Invention of Man, but the Work of 
II.  God; so like the Universe, it had its full 
The first part, the Church of Jerulem.  Perfection in its first Birth, and was most Glorious in its earliest Productions. It is not to be imagined, saith Tertullian, that the Apostles were ignorant of any Truth, profitable to Salvation, or that the Invention of 
Tertul. Prescript. C. 22.  after Ages hath found out any new Rule of Living more perfect, or more Sublime than what Jesus Christ taught his Disciples. But this Heavenly Doctrine did not always produce the like effects, but had its different Operations according to the different Dispositions of those that received it, or the different measures of Grace, with which God was pleased to Accompany it. The true Israelites, who had by the Tradition of their Fathers, and the use of the Holy Scriptures, been bred up in the knowledge of the true God, and from their Infancy enured to the observation of his Laws; the Gospel found them well prepared for that higher Perfection it required, when that perfection should be discovered unto them, and they should be made to understand, what kind of Salvation that was, which their Messiah was to bring them, and what kind of Kingdom, his Kingdom was to be. But as for the Gentiles, who had hitherto 
Eph. 2. 12  lived without God, and without Law, trained up (according to the custom of the then Deluded World) in the most horrid 
1 Cor. 12. 2  Superstitions; Worshipping (with as little understanding as the Beasts of their Sacrifice) dumb Idols, plunged in sensuality, and habituated to all sorts of Impieties and Impurities, it was far more difficult for them to Rise to the same Perfection. So that 'tis among the Christians of this first Church of Jerusalem, we must look for an Example of a Life, the most perfectly Christian, and consequently the most perfectly happy, that Mortality is capable of.  
We must begin with the Life of Jesus Christ himself, who is both the Original, and the Model of all perfection. He 
Jo. 13. 15.  hath given us an Example that as he hath done, so should we do. And this is one of the grand Advantages we receive by the Incarnation, that thereby the Word became sensible, and by conversing with Man, as Man rendered himself the Object, not only of our Admiration and Adoration, but of our Imitation also; having in his Life set us that perfect Exemplar, in conformity to which, we are to Regulate ours. I know very well, that a Life so Divine cannot he worthily described, but by those who have seen with their Eyes and heard with 
1 Jo. 1. 1.  their Ears, and whose hands have handled the Word of Life, and who were themselves acted by his Spirit. Yet may every Man according to the measure of his Capacity, employ his thoughts and meditations upon it, and point out some of the particulars which he Judges more proper for our Imitation; leaving it to others more advanced in the exercises of Devotion and the practice of Christian Virtues to make still farther Discoveries in so Inexhaustible a Subject.  
In the Life of Jesus Christ we cannot go too far back. He was an Example from the Cradle, and in his first Years set us a Copy of the first Virtues we are capable of Learning, that is, the Virtues of Childhood. He shown himself in that Age Docile, Tractable and Submissive towards his Parents, and of such a sweetness of Temper and Behaviour, that rendered him amiable in the sight of all that beheld him. For thus saith the Scripture; As he Increased 
Luk. 2. 40. 52.  in Stature, so he increased in Wisdom, and in favour with God and Man. As for all the rest of his Youth till he came to be thirty Years of Age; we have no other Account of it, but that he abode in the little City of Nazareth, passing there 
Matt. 3. 5●.  for the Son of a Carpenter, and was a Carpenter himself. This Silence of History 
Mar. 6. 3.  expresses better than any Words could have done, the State of Privacy in which as yet he lived. Jesus Christ himself (He who came to be the light of the World) passed the greatest part of his Days upon earth in obscurity. He spent thirty years in the condition of a private Life, and only three or four in Preaching, and the public exercise of his Ministry, to show that 'tis the duty of the generality of men to keep themselves within a private Station, and labour in silence, and that 'tis only for some few persons to put themselves upon public Functions, and that only so far forth as they shall be by the Designation of God, or by Charity toward their Neighbour, obliged thereunto.  
The Occupation which he chose to follow is also worthy our Reflection. To live by the labour of ones Hands, is a state of Life more Poor, than to have Lands to Till or Cattle to Feed. Whether his Trade of a Carpenter was to build Houses, or (as ancient Tradition reports) to make 
Justin in Tryph.  Plows and other Instruments of Husbandry; 'tis certain 'twas a mean and laborious employment: but at the same time a very useful and necessary one to Society, and such without which there would scarce be any living in the World; and therefore a more laudable way of getting a livelihood than any of those that Minister only to Pleasure and Vanity. Thus he passed his younger days in the Family of his Father, and place of his Education, leading a life not slavish or reproachful, nor trifling and insignificant; but serious, employed, and laborious, submitting to the Penalty imposed upon the Posterity of Adam, of earning their Bread with the sweat of their Brows, and showing himself an Example of those two Virtues he so much recommended to others, 
Ma. 11. 27  Meekness and Humility.  
Before he ent'red upon the execution of his Mission, he prepared himself for it by Baptism, Prayer and Fasting; not that 
Luk. 3. 21.  he had any need of these Preparatories, but that he might (as he himself expresses it) fulfil all Righteousness, and give us an Example. 
Mat. 3. 15.  His Fast of forty Days and forty Nights, and subsisting so long without Food, is ordinarily looked upon as a Miracle, as well as the like in Moses and Elias. But I know not whether we do in this matter sufficiently understand the strength of Nature itself. St. Simeon Stylites did more than once pass 
Theodor. Hist. Relig. P.  an whole Lent together without Eating, having by degrees brought himself to so prodigious an Abstinence. And at this Day there are Idolaters in India, who can pass twenty days or more, without tasting a bit all that while.  
During this Fast, and all his long abode in the hideous solitude of the Wilderness; in what can we imagine he employed his Time but in Prayer? But who dares pretend to describe the Praying of Jesus Christ? Let us humbly Meditate upon what the Scripture hath left to us concerning it; and more especially upon that Heavenly Prayer, recorded by St. John: 
Joh. 17.  Nay, let not the Manner after which he prayed, nor the Circumstances, of it escape our Observation. He prayed in the darkness of the Night, and sometimes whole Nights together. He Prayed in Public, and he Prayed in Private; in the Garden, in the Mountains, in the Wilderness, removed out of the noise of the World, where no mortal Eye could see him. He lift up his Eyes and his Hands to Heaven, he cast himself upon his bended Knees; He prostrated his Body on the Earth; testifying by all this his profound Veneration and Submission to his Heavenly Father.  
He suffered himself to be tempted, to animate us after his Example, courageously to resist the evil one. He repelled every assault by Scripture instances, to teach us among other things, to be always Meditating upon these sacred Writings, to have recourse to them upon all occasions, and to regulate every Action according to their Directions.  
After that he takes upon him his Character, and makes his Public Appearance in the World; beginning from that time to lead a Life which is the Model, after which Priests, Bishops, and all public Persons ought to form theirs. His principal employment was the Instruction of Mankind, and the Conversion of Sinners. 
Luk. 19 10.  He came (as he himself declares) to seek, and to save that which was lost. To that end, by the Miraculous Cure of Diseases, and his many other Works, he drew the Eyes of all the World upon him; thus at the same time convincing their Judgements by the Proof of his Power, and gaining their Affections by instances of his Goodness. For Miracles as they were necessary establish his Mission, so were they of no less Efficacy to recommend his Doctrine: And 'tis in this, that the holy Bishops of old, tho' without the gift of Miracles, knew how to imitate their Master; they knew what weight their Works would add to their Doctrine; and therefore by the largeness of their Alms, the Protection of the Oppressed, the Reconciliation of Differances, and other such like good Services they did to Mankind, endeavoured to recommend themselves to the World, and gain Respect and Love to their Persons; though even the Works themselves of Jesus Christ; as to the manner of them, are not altogether above our imitation, for they may serve to teach us the Virtues of Simplicity, Humility, and Patience. He did his Miracles without Affection, without any thing of Ostentation or Vainglory, and without so much as being entreated, unless sometimes when he found it necessary, either to exercise the Faith of those who wanted his help, or to discover it, and make it the more Exemplary to others. He generally concealed his glorious Performances, with as much care as others do their disgraces. He seems to attribute them rather to the Faith of the Patients, than to his own Power. And this is given as the reason, why he did so few of them at Nazareth, because of their 
Mar. 6. 6.  unbelief, at which 'tis said, he himself marvelled. He ascribed all to the Glory of his Father, I can of mine own self do nothing, 
Joh. 5. 30.  saith he, my Father that dwelleth in me, it is 
Joh. 14. 10  he that doth the works.  
He must needs have had a wonderful Patience to endure that incredible multitude; and the greatest part of them Diseased, Poor and miserable Creatures, that continually crowded after him, and pressed with that violence to come within the reach of him, that they even threw themselves upon him, as appears when he healed the Woman who laboured under 
Mar. 5. 24. Mar. 3. 9  the Issue of Blood; and when he bade his Disciples provide a small Ship to wait on him, to save himself from the Throng. When he was in any House, all the City 
Mar. 1. 33. and 3. 20.  crowded to the Doors, as it were besieging him, and not giving him time to eat; so that he could not so much as enter into the Cities but by stealth, and was fain to 
Mat. 1. 45.  abide without in the desert places; and yet even there the People in vast multitudes flocked after him; as appears by the five thousand Men he fed in the Wilderness; so that he was forced to retire to the Mountains for Prayer, to spend whole Nights there, and sleep only at broken intervals, passing from place to place; as appears by his sound sleep in the Ship, when in the midst of a tempest at Sea. 
Mat. 8. 24.   
His Life was far more painful now, than it was when he lived by the Labours of his Hands; for now it appears he had none of his former leisure, by his permitting some Women to follow after him to 
Luke 8. 2  supply him with Necessaries, and by his keeping some money by him, of which 
Joh. 12. 6. Joh. 13. 29  Judas had the charge; which shows how little he valued his Money by the choice he made of its Keeper. He is observed to have given Alms; and yet at the same time he wanted himself; so that he was forced upon working a Miracle, to pay for himself and St. Peter, the Tribute of the first born, which was but half a Shekel, that is of our Coin about fifteen Pence.  
And indeed, he always lived in great Poverty. He saith himself, That he had not 
Mat. 8. 20.  where to lay his Head. He had no habitation of his own, nor so much as a place to lodge in but upon courtesy. At his Death we do not find that he had any thing to leave behind him but only his Garments, He saith, that he came not to be Ministered unto, but to Minister. He Journied from 
Ma. 10. 45.  place to place on Foot; and when he made his entrance into Jerusalem riding upon an Ass; it is plain that was an extraordinary Action. He traveled in the heat of the Day. When he met the Woman of Samaria, 'tis said, that was about the sixth 
Jo. 4. 6.  Hour, that is, about Noon, and that he rested himself by the Well, being wearied with his Journey: For though he was the Lord of Nature; yet we do not find that ever he wrought a Miracle for his own private Benefit, or to save himself any Labour. 'Tis once said, that the Angels came and 
Mat. 4. 11.  Ministered to him, to show the right he had to command them, had he been pleased to have made use of it.  
In this same instance of his meeting with the Woman of Samaria, we see his wonderful Modesty, for 'tis said, That his Disciples marvelled that he talked with a 
Jo. 4. 27.  Woman. And his very Enemies themselves had never the Face to invent any Calumny against him that could call his Chastity into Question. Nor was this a forced Modesty? There was nothing strained nor Affected in him, who was the declared enemy of Hypocrisy, and who was the very Truth itself. His Conversation was simple, easy, Natural; yet lively and Affecting. He observed the Countenances of People, as when 'tis said that he beheld the Rich young Man, and loved him, Cherishing with a Compassionate look the very first beginnings of goodness in him, how weak and Imperfect so ever they were. He is often observed to have Stretched forth his Hands, and used other such like expressive Gestures. Sometimes by his Looks, and by his Words, He discovered the Sentiments of Admiration, Indignation, Anger, and of that uneasiness which the unbelief of Men put him to. At other times again, he Expressed the softest Affections of Tenderness and Indulgence; as when he caused the little Children to be brought unto him; laid his 
Mar. 9 46. and 10. 14.  Hands upon them, Embraced them in his Arms, and Recommended to his Disciples the Imitation of their Innocency and Humility.  
As to his outward Appearance, there was nothing singular or Extraordinary in it. He conformed himself to the same way of Living with the other Jews, appeared as a private Person, and had no External Marks to Distinguish him from the Common People; one of whom he makes himself, by the name of the Son of Man; for that's the meaning of that Appellation. He led a Life full of Hardship and very Laborious, but without any singular Austerity. He Fed as others did, he abstained not from Wine, nor made any Scruple of being seen at great Entertainments; as at the Marriage in Cana, and at St. Matthews' Feast. 
Luk. 5. 29.  And yet he so little regarded Eating, that his Disciples once putting him in mind taking some Food; when he had manifestly occasion enough for it, his answer was, I have other Meat to Eat that ye 
Jo. 4. 32. 34.  know not of: My Meat is to do the will of my Father.  
Yet notwithstanding this mean and simple outward Appearance, he maintained a Marvellous Dignity, and kept himself far above Contempt. His Deportment was always serious, Grave and Composed. Upon two Several occasions it is taken Notice of him that he Wept; but not at all that he Laughed; nay or ever so 
In Matt. Hom. 6. Mar.  much as Smiled, at least, as St. Chrysostom observes. He never asked any Man a Farthen, choseing rather to Work a Miracle than be beholden to any Body for a piece of Money, to pay his Tribute with. But when he sent his Disciples to seek an Ass to make his Entrance into Jerusalem, and to take up for him an upper Room where he might keep the Passover; he shows by his manner of Speaking that he well knew no Man could have denied him any thing he should have asked. He proved his own saying by his Actions. That it is more blessed to Give than to Receive, 
Act 20. 35.  since continually dispencing so many benefits to others he received so little from them. All the World sought to him and ran after him, and he sought to no Man; but going from City to City, Exhorted all Men every where to Repentance. He was free of Access to all Persons that were any way Diseased, and to all Sinners whom he found disposed for Conversion. To these last sort he shown himself so easy and Familiar as even to Eat with them, and Lodge in their Houses. So that upon this occasion he suffered a certain Woman to kiss his Feet and Anoint 
Luk. 7. 38.  them with Ointment; a sort of Indulgence, which might otherwise have seemed very opposite to that Poverty and Mortification he always Professed.  
As he came into the World for the Instruction of all Mankind, he was continually upon his Work of Teaching both in Public and Private. On the Sabbath Days, he used (according to the custom of 
Luk. 4. 16.  the Jewish Doctors) to Expound the Scriptures in their Synagogues; and thence they gave him the Title of Master or Rabbi. But he had a peculiar Air of Authority which sufficiently distinguished him from their Doctors. He taught them 
Mat. 7. 29.  as one having Authority, saith the Evangelist, and they wondered at the Gracious 
Luk. 4. 22.  Words which proceeded out of his Mouth.  
His discourse was plain and clear, without any other Ornament than those lively and natural Figures, which are never wanting to a man fully persuaded and affected within himself, and which are therefore the most powerful to persuade and affect others. He spoke much in a little, and sometimes answered Questions put to him, more by his Actions than by his Words, as when he saith to the Disciples of St. John the Baptist, Go and show John 
Mat. 11. 4.  again those things which you do hear and see. He lays down great Principles without showing himself much concerned to demonstrate them, or to draw any Consequences from them. These Principles carry in themselves such a light of Truth, that if any Man withstand them, 'tis because he is wilfully Blind. And 'twas to punish this Depravity of their Hearts, that sometimes he spoke to them in Parables and dark say. If at any time he made use of Proofs and Arguments, they were generally simple and natural, taken from sensible Objects and Familiar Comparisons. His Miracles and his Virtues were of all others the most Powerful Proofs, and which he most insisted on, as being adapted to all sorts of Capacities, and therefore far more Convincing than all the Syllogisms of Philosophers. The learned, as Nicodemus, and the unlearned as the Man that was born blind, were equally affected with this way of Proof. To this he often joins the Testimonies of the Law and the Prophets, demonstrating that his Doctrine proceeded from the same Wisdom, and his Miracles from the same Power, and that the Old and New-Testament are both founded upon the same Divine Authority. 'Tis to this purpose, he so often makes use of the writings of 
Joh. 2. 3. Joh. 9 31.  the Old-Testament, either by express Quotations of the very Letter of it, or by manifest Allusions to it.  
'Twas in this Spirit of Submission to Divine Authority, that he Nurtured up his Disciples; afar different method from what the Philosophers took with theirs; who under the pretence of seeking after the Truth, encouraged nothing more in their Pupils than a Spirit of Disputation and Contention. But Jesus Christ came not to seek the Truth, but to discover it, in such measure as he (who had the full possession of all Truth, or rather who was himself the very Truth itself) should think fit: To the intent that they might the more profit, both by his discourses and by his Example; he seldom suffered them to be long out of his Sight, living in common with them, and making of 
Tertul. de praes●r. C. 22.  all but one Family. They accompanied him whether soever he went, they eat and lodged together with him; so that they had the opportunity of being continually taught by him and learning every Moment. He enured them to the imitation of his Poverty, sending them abroad with out furnishing them either with money or any other sorts of Provisions; nay, and when he kept them with him, hunger sometimes forced them to take up with what they could meet with in the Fields; as when they plucked the Ears of Corn on the Sabbath-Day.  
He took great care to Instruct them; 
Mat. 13. 11. 15, 16.  what they understood not of his Public Discourses he explained to them in Private, using them as his Friends and Companions, and making known to them 
Jo. 15. 15.  whatsoever he had learned of the Father; that is, so far as they were Able to bear it. And yet he did not fond humour them in their vain Curiosity: On the contrary, we sometimes find him expressly Reprimanding them for their bold Inquiries, both before and after his Resurrection; as when they Questioned him concerning 
Mat. 24. 36.  the End of the World, and when St. Peter would have known what was to become 
Act. 1. 7. Jo. 21. 22.  of St, John. At other times, he contented himself with passing by their Questions and giving no answer to them; as when St. Judas asked him why he would 
Jo. 14. 22.  not Manifest himself to the World. He patiently bore with the slowness of their Apprehension, their Ignorance, their Vanity and Emulation, with all their other Weaknesses, and never ceased Labouring to correct them.  
By his Disciples, I here understand those Twelve he had chosen to be always with him. But the Scripture gives the name 
Mar. 3. 14.  of Disciples also to all those that had Embraced his Doctrine and received his Baptism, of whom there were a great Number, since there were an hundred and twenty of them met together in the same Room with the Apostles at the Election 
Act. 1. 15.  of St. Mathias, and there were more than five hundred of them together who 
1 Cor. 15. 6.  all at the same time saw Jesus Christ after his Resurrection. This Church therefore consisted of two Parts; The common sort of Believers who are simply called Disciples, or the Brethren; and of those whom Jesus Christ had chosen out for the Public Ministry, as the twelve Apostles, and the seventy two Disciples, whom he sent before him by two and two together 
Luk. 10. 1.  into every Place where he himself was to follow. By these Distinctions we have set before us the several Degrees of Charity worth our Observation: Jesus Christ hath taught us, that we are to look upon every Man 
Luk. 10. 29.  as our Neighbour, whom we ought to Love as ourselves; as indeed he himself laid down his Life for all Men: Yet he had a more particular Kindness for his Disciples, and amongst them for his Apostles, and amongst them for St. Peter and the two Brothers the Sons of Zebedee; and for St. John above all the Rest. I shall nor here inquire into the Reasons of this Distinction, or why St. Peter and St. John should have received such especial Marks of his Favour? I shall only observe, that he hath by this his Example, Authorised and Sanctified the Relations of Friendship, and those closer Bands of Amity which natural Affection or special Inclination may form between particular Persons without any Prejudice to a General Charity. He had other Friends besides his Apostles. He loved Lazarus 
Jo. 11. 5. 11. 35.  and his two Sisters, he himself calls him his Friend; he expressed a very sensible Grief at his Death, and Wept as he was going to raise him out of the Grave.  
Who can doubt but that he had a most tender Affection for his Holy Mother, especially if we consider the care he took of her when he was Dying? And yet he seems some times to have expressed himself somewhat Harshly towards her: As when she found him Disputing in the midst of the Doctors, and when at 
Luk. 2. 49.  the Marriage-Feast she told him that their Wine failed them. He reproved the Woman that Blessed her barely upon the account of her being his Mother, and declared, 
Jo. 2. 4.  that he knew no other for his Mother or Kindred but they that did the will 
Luk. 11. 28.  of his Father. He well knew, what that strong Soul was able to bear, and was willing to let the World see that Flesh 
Mat. 12. 48.  and Blood had no share in his Affections.  
His Charity extended to all lthe World. Come unto me, saith he, all ye that Labour 
Mat. 11. 28.  and are heavy Laden and I will give you Rest. It is said, that seeing the Multitude that followed him, he was moved with Compassion 
Mat. 9 36.  on them, because they fainted and were scattered abroad as Sheep without a Shepherd. 'Twas this his Compassion 
Ma. 14. 14.  that forced him at two Several times to multiply the Loaves of Bread; 'twas this his Compassion that forced him to raise 
Luk. 7. 13.  from the Dead the Son of the Widow of Naim. He was a true Lover of his Country, and deeply concerned for the Welfare of the People of Israel, and City of Jerusalem. In the midst of his Triumph he took up a sad Lamentation over 
Luk. 19 41.  her, as foreseeing the direful Calamities she was by her own Gild drawing upon herself. He taught Men their Duty of Obedience to their Prince, Reverence to the Priests and Doctors of the Law how corrupt soever they might be; and he himself paid an Exact Observance to the Laws and Ceremonies of the Jewish Religion, though at the same time he was come to put an end to those Ceremonies, being Master both of the Sabbath and of all the Laws. Yet would he never 
Mat. 12. 8.  take upon him to exercise any Authority as to Civil affairs, no not so much as to Arbitrate a Difference between two Brothers. 
Luk. 12. 14.  Being Interrogated by Authority, he severally answered his Judges according to what Properly fell under their Cognisance. To the High Priest, concerning his professing himself Christ and the Son of God; and to Pilate, concerning the Title of a King. He declared that his Kingdom was not of this World, and consequently that his Doctrine threatened no danger to the Public, but as to Civil Government left all things as it found them. It would be too Presumptuous an Undertaking to pretend to display all his Virtues and Excellencies. 'Tis a subject in which thought could never come to an end, and those Pious Souls who apply themselves to a close and intent Meditation upon the Gospel, do still discover fresh Wonders in it. Let me just add a Word or two concerning his Passion, where as the example was singularly Great and Extraordinary, so are we nearly concerned in the Virtues it teaches; the Virtues of knowing how to bear Sufferings; a Trial we can scarce live in the World and Escape.  
The Sorrowful Estate into which Jesus Christ was reduced in the Garden of Olives, Sufficiently proves that he was Subject to the like Natural Passions of Fear and Grief with other Men, and that therefore 'twas not Insensibility but Resolution that carried him through his Sufferings. He bore them all with an Invincible Constancy, without making any Defence, without Resisting, without Refusing to submit to whatsoever his Torments laid upon him: Immovable as a Rock he received all their Scourge and Outrages. His Silence was such as made his Persecutors themselves admire. He who with a Word Speaking could have confounded his Accusers, the false Witnesses, and his Judges themselves; yet he opened not his Mouth, and that because he knew they were not disposed to hear any thing in his Justification. Upon the Cross itself, and under the last Agonies of his Suffering, he still Maintains the same firmness of mind, the same Freedom, nay the same Tranquillity of Spirit. He Prayed for them that put him to Death; he recompensed the Faith of the good Thief; he took care to provide for his disconsolate Mother; he fully accomplished the Prophecies; he recommended his Spirit to God.  
The Apostles after their having received the Holy Ghost appeared in the World as so many Living Images of Jesus Christ, and as it were Transcripts of that Original, according to which the Faithful were to form themselves. Nor do they stick to declare as much. Be ye followers of me saith St. Paul even as I am of Christ, 
1 Cor. 11. 1.  and again. Be followers together of me and mark them which walk so as ye have us for 
Phil. 3. 17  an ensample.  
So that though they diligently applied themselves to Teaching, they did it more by their Examples than by their Discourses. Among the Faithful the Apostles chose out some select Persons whom they made their Disciples, and upon whom they bestowed more full and distinct Instructions, using them as they themselves had been used by Jesus Christ. These their Disciples in particular, always attended their Persons, living in the same House with them, Eating at the same Table, and Lodging in the same Room: At least 'tis after this manner, that the Author of the Recognitions describes St. Peter to have Lived with his Disciples. Nor is this Tradition (as will afterwards appear) lightly to be rejected. These Disciples accompanied the Apostles in their Travels, and as new Churches were established had the Government of them committed into their Hands  
Thus we find St. Peter attended by St. Mark whom he calls his Son; by St. Clement, so famous throughout all the 
1 Pet. 5. 13.  Churches; St Evodius who succeeded him at Antioch; St. Linus and St. Cletus who succeeded him at Rome. With St. Paul we find St. Luke, St. Titus, St. Timothy, and the same St. Clement. With the Apostle St. John, we find St. Polycarp and 
Euseb. 3. hist c. 38.  St. Papias. These Saints took care to preserve the Doctrine of the Apostles, rather in their Memory than in writing, and to teach it more by their Practices than by their Discourses. And thus imitating their Masters, they made themselves as St. Paul expresses it, the examples of Believers, 
1 Tim. 4. 12. Tit. 2. 7.  in Word, in Works, in Faith, in Charity, in Purity, in Gravity, and in all manner of holy Conversation. Besides these Disciples, after the same manner took to themselves other Disciples, whom they form and Disciplined as they themselves had been by the Apostles; Qualifying and Capacitating them also to do the like to others. This is the charge given by St. Paul to Timothy. The things which thou hast heard of me, among many Witnesses; the 
2 Tim. 2. 2  same commit thou to faithful Men, who shall be able to teach others also.  
But to return to those that were taught and governed immediately by the Apostles themselves; and particularly, to this Church of Jerusalem; which Jesus Christ had begun with his own Hands, to build upon the Foundation of the Synagogue, and which was not only the Example but also the root and Original of all others: Let us see therefore after what manner the Scripture describes unto us these first Believers.  
They continued steadfastly in the Apostles 
Act. 2. 42. Ibid. 43.  Doctrine and fellowship, and in breaking of Bread, and in Prayers. All that believed were together, and had all things common, and sold their Possessions and Goods, and parted them to all Men, as every Man had need. They continued daily with one accord in the Temple, and breaking bread from House to House, they did eat their Meat with gladness and singleness of heart, Praising God, and having favour with all the people; and again, The multitude of them that believed, were of 
Act. 4. 35.  one Heart, and of one Soul: Neither said any of them, that aught of the things he possed was his own, but they had all things in common. Neither was there any among them 
Ibid. 34, etc.  that lacked: for as many as had Possessions 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 need. And by the Hands of the Apostles 
Acts 5. 12.  were many Signs and Wonders wrought amongst the People: and they were all with one accord in Solomon's Porch. And of the rest durst no Man join himself to them: but the People magnified them. And believers were the more added to the Lord, multitudes both of Men and Women.  
The sum of which description may be reduced to these following Heads; amongst themselves, Preaching, Praying, Communion, mutual Affection, Communication of Goods, inward Satisfaction; and from without, the Respect, Esteem and Favour of the People. This first Church was composed of Persons of every Sex and Condition, and grew quickly very numerous: For there were three thousand Converted at the first preaching of St. Peter, and five thousand at a second. It is said more than once, that the number of Believers increased every Day; and one 
Acts 21. 20 many thousand, 'tis ●n the Original Myriads.  passage there is, that seems to imply, as if there were many ten thousands of them. They were the greatest part of them married Persons. (absolute Continence being a thing rarely practised in those Days) They lived separately; for 'tis said, they went from house to house breaking bread, that is, Consecrating and distributing the Holy Eucharist; yet they lived in common, reducing all they had into ready money which at first the Apostles, and afterwards the seven Deacons distributed to every one according to his need; and with such fidelity and discretion did they manage this affair, that there were no Poor amongst them.  
Here therefore was to be seen a visible and real Example of that Communication of Goods, and living in common, which the old Legislators and Philosophers looked upon as the most proper means of making mankind happy; but without ever being able to bring it into practice: 'Twas to 
Arist. polit. lib. 2.  compass this, and that Minos in the first times of Greece would have established in Crect his Tabulae Communes, and that Lycurgus took such Precautions to banish from among the Lacedoemonians all excess, and the use of Riches. But Plato bushes his Idea of Community a little too far, when to leave nothing uncommon, he was for taking away the distinction of Families. They well saw, that to make a perfect Society, there must be left no Meum and Tuum, no room for private and separate Interests. But they could only make use of Penalties to constrain, or Arguments to persuade Men to accept of their Regulations; and therefore all their labour was in vain. 'Twas only the Grace of Jesus Christ that could change the Hearts of Men, and cure the corruption of their Natures.  
Thus this Communication of Goods among these Christians of Jerusalem, was the pure effect of that singular Charity with which the Gospel had inspired them, which made them all Brethren to each other, and as it were of one and the same Family; where out of one and the same Estate, the Father provides for all his Children, and loving them all equally, suffers none of them to want. They had always before their Eyes the Commandment of Jesus Christ, of loving one another, so often repeated by him, and particularly the night before he suffered, making this the distinguishing Character by which all men were to know that they were his Disciples. But that which obliged them to sell their Possessions, and reduce all into ready Money, 
Joh. 13 35.  was our Saviour's Command of forsaking all that they had; which they practised not only in the inward disposition of the Heart, in which terminates the obligation of this Precept, but in reality of Fact, according to that Counsel of our Saviour If thou wilt be perfect, go and sell all that 
Ma. 12. 21.  thou hast, and come and follow me. For a 
Aug. de Catech. Rud. C. 23.  man more effectually secures himself from being encumbered with the things of this Life, if he really parts with them, than he can be while he keeps them in his Hands. Besides they considered that our Saviour had foretold the Destruction of Jerusalem, 
Ma. 24. 34.  and that he had limited the time of it to be before that Generation should pass away; which made them willingly clear themselves of all the concerns they had, either in that accursed City itself, or in the Country belonging to it, devoted to Destruction.  
So that the Believers living in common, was a practice peculiar to the first Church of Jerusalem, and suitable to the condition of those times and Persons. For it would have been an hard matter, at least Humanly speaking, for so numerous a Church to have long Subsisted without the support of some fixed Fund and Revenues that were certain; and by the Acts of the Apostles and the Epistles of St. Paul we see, that during the short time of its continuance, 
Act. 24. 17.  it stood in need of Relief from other Churches, and that out of all the 
1 Cor. 16. 3.  Provinces there were remitted considerable sums for the use of the Saints at Jerusalem, And yet St. Chrysostom so 
Hom. 11. in Act.  long time after sticks not to propose this Example of Believers living in Common as a thing still Practicable, and as a means of converting all the Infidels. 'Tis to be supposed that these Saints of Jerusalem Laboured with their own Hands, since in so doing they did but follow the most perfect examples of Jesus Christ and his Apostles; nor can we suppose any thing too perfect of them: And this was also a considerable means of supplying their want of fixed Revenues.  
'Tis said that they continued steadfast in the Doctrine of the Apostles, and they are commonly called by the Name of Disciples, from their applying themselves to the Learning of the Doctrine of Salvation; both by hearing the Apostles, who made frequent Discourses to them, and diligently Instructed them both in Public and Private, delivering to them the same saving Truths, they themselves had received from the Lord: And likewise in reading the Holy Scriptures and conferring upon them among themselves, 'Tis added that they continued in Prayer, and that they went Daily to the Temple, assembling themselves in Solomon's Porch, and there with 
Act. 3. 1.  one accord joining in Prayer. The Example of St. Peter and St. John going up together into the Temple at the hour of Prayer, being the Ninth hour, makes it probable, that they then observed the same hours of Prayers which the Church hath 
Baron. an. 34. 12. 250.  always since kept to. As to their outward way of living, they conformed themselves to the rest of the Jews, observing all the Ceremonies of the Law, even to the Offering of Sacrifices; which they continued to do as long as the Temple was standing: And this is what the Fathers called, Giving the Synagogue an honourable Interment. 
Aug. ep. 19   
After Prayer the Scripture takes notice of the breaking of Bread, by which there, as in several other Places of the New-Testament, is signified the Eucharist. They Celebrated this Mystery not in the Temple, where they could not be at liberty enough to do it, and where the Christians were intermixed with the Jews; but in private Houses with only the Faithful amongst themselves. It was attended, as the Peace-Offerings under the Law, with a Repast; the use of which continued for a long time amongst Christians under the Name of Agapae, which Word signifies Love, as much as to say, Lovefeasts. It is said, that these Feasts were accompanied with Gladness and singleness of Heart. And indeed all the Faithful by their Humility, Simplicity and Purity of Heart were as so many little Children; Innocent and Inoffensive. And by their renouncing the vain hopes and Enjoyments of this Life, they cut off all occasions of Vexatious and Disquieting Passions, as leaving no matter for them to work upon, and having their Thoughts wholly taken up with the hopes of Heaven, and the expectation of the Kingdom of Christ, which they looked upon as very near at hand. And if we cannot without wonder so much as Read that little which the Scripture hath left to us in Writing concerning the first Church, we may easily imagine how much they must have been beloved and admired by those who were the Spectators of their Virtues.  
This first Church Subsisted at Jerusalem for near the space of forty Years under the Direction of the Apostles, and particularly of St. James their Bishop; till the Christians seeing, according to the Predictions of our Saviour, the Judgements denounced against that unhappy City near approaching, Separated themselves from the Unbelieving Jews, and retired to the little City of Pella, where they enjoyed a safe retreat, during the Siege of Jerusalem.   

II. PART.  
IN the mean time there were form several other Churches in divers parts of the World, Composed both of Jews and Gentiles; which though they came not up 
The time of the Persecutions. The state of the Gentiles before their Conversion.  to this height of Perfection, yet were great Examples of Virtue and Holiness; especially if we consider the state of the Gentiles before their Conversion.  
They who are unacquainted with the History of past Ages are apt to imagine, that the Men who lived in the World sixteen hundred Years ago were more simple, more innocent, and more easily nstructed than are the Men of this Generation: And that because they have heard say, that the World is in a state of Declension and grows worse and worse; and because they still see the marks of the Simplicity and easy Temper of our honest Forefathers. But they who have made any Reflection on the Writings left us by the Greeks and Romans, plainly see the contrary. The Preaching of the Gospel began under the Reigns of the Emperors Claudius and Nero. What kind of Courts these Emperors had, and the Vices that there Reigned we may see in Tacitus: The Manners and practices of the same Age are to be seen in Horace, in Juvenal, in Martial, and in Petronius. That these Authors blushed not at the Infamous Impurities with which they have stuffed their Writings, is because the Men of that Age blushed not to commit them. They thought they might take the Liberty of Publicly exposing what others as Publicly practised. And there seems to be a special Providence in it that these Books, otherwise so pernicious, should be preserved to us, to show out of what an Abyss of Corruption, Jesus Christ recovered Mankind. We find the same Ordures in Suetonius, in the other Writers of the Historia Augusta for the two Ages following, in Lucian, in Apuleius, in Atheneus, in a Word, in all the Authors who give us an account of their Manners. 
Aug. Civit. two. C. iv. Cypr. ep. i Clem. Alex, Paedag. lib. two.  The Fathers themselves upon this Subject are forced to use great openness and freedom of Speech, as amongst the rest St. Austin, Tertullian, St. Clemens Alexandrinus; so that, that frightful Catalogue of the Vices of the Heathen World, which St. Paul hath given us in the beginning of his Epistle to the Romans will not appear strange.  
This Corruption of Manners took its course through Greece, Egypt, and the East to Rome. 'Tis but casting one's Eyes upon Aristophanes to see to what height of Dissolution the Greeks were even in those Days arrived; and 'tis a thing but too certain that they did not after his time become more Wise; on the contrary, they made still farther Improvements in Luxury and Effeminacy. The Lives of the Kings of Macedonia, of Egypt, and Syria furnished History with a New stock and variety of examples of the most monstrous Vices and Impurities. 'Tis well known for what Alexandria, Antioch and Corinth were famed, and how noted for their Voluptousness and Effeminacy were the Cities of Jonia and the Lesser Asia: Yet in the midst of this general Corruption was it, that Christianity took its Birth: 'twas in the midst of these very Cities that the most famous Churches were founded. This Dissolution was not only Univerfal, overspreading the whole Roman Empire; but public, open, avowed and Authorised, nay even Consecrated by their Religion its self. Learned Men know what were the Ceremonies of Bacchus, and Cybele. Wherever one passed one met with a Venus, an Adonis, a Ganymede, and a Jupiter in all Disguises. There was not a Garden or Orchard without the Idol of that Ridiculous God whom they made the Guardian of the Place. Their common Songs and Poems were upon the Amours of their Gods, and most of their Public Spectacles, were abominable Scenes either of Impurity or Cruelty.  
The ordinary Divertisements of the Roman People were to force Men to fight and Murder one another, or to see them torn to pieces by Wild Beasts: Frequently upon the most trifling occasions, they put their Slaves to the Rack, and to the most horrible Tortures. The Governors of Provinces did often exercise excessive Cruelties upon such as were not Romans. The Emperors put to Death whomsoever they pleased, without any Form of Law, so that bad Princes spilt a great deal of Blood, even of the most Noble Roman themselves. Nor was their Avarice inferior to their Cruelty. All the World Groaned under their Frauds, Perjuries, Falsities, unjust prosecutions and violent Oppressions; of all which, we need no other proof than Cicero's Orations. If in the time of the Republic, Verres in one Province, in the space of three Years, committed so many Enormities, 
V Juv. Sat. viij.  what must have been done throughout the whole Empire under Nero or Domitian by the many Governors, chosen out of their own Favourites, who were in no fear of being called to account, but on the contrary, both encouraged by the Example and supported by the Authority of their Princes? But I fear I spend too many Words upon a thing too evident in its self.  
Such than were those out of whom were made those Christians I am going to describe. When once they were washed and Sanctified, they were no longer 
I Cor. vi. xi.  the same Creatures they had been before: Yet not to conceal that Good that was in them, we must not disown but that there were in many of the Greeks and Romans, some kind of hopeful Dispositions and Tendencies towards Virtue.  
In the first place, they had much of that Politeness that necessarily carries along with it many good qualities, which we may call superficial Virtues as Gravity, Patience and Obligingness in Conversation, Complaisance, Cheerfulness, and a lively way of expressing their Esteem or Affection, with a true sense of Decorum and decency in every Action, of which the Greeks were complete Masters. All this a Man may have without solid Virtue, or be wanting in these things without being an ill Man, or a vicious Person: And yet Virtue seems not Completely perfect without this exterior Dress to recommend her Beauty, and set her off to advantage. Besides this, there were amongst them, the Greeks especially, many true Philosophers, that is to say, Persons who did in good earnest, and with the utmost powers of their Reason seek after the means of becoming Happy; who seriously laboured to come to the Knowledge 
Recognit. Clem. init.  of the Truth, who honestly applied themselves to the practice of Virtue 
Justin. in. Tryph. init.  according to the best of their knowledge; and who to pursue this study, renounced all other Interests and Engagments, sparing neither Cost, nor Labour, nor Travails to attain to the knowledge of those things which they accounted the most excellent. Nor were the Romans so universally Degenerate, but that there were many among them who maintained that Generosity, that Greatness of Soul, that Constancy and firmness of Mind, and other such like Virtues for which their Ancestors were so Renowned,  
The Grace of the Gospel being superadded to these happy dispositions of Nature, could not but produce admirable Effects. St. Cornelius, the first of the Gentiles that teceived this Grace, was a Roman Captain. The bravery of the Roman spirit appears in many of the glorious Martyrs, as St. Laurence, St. Vincent, St. Sebastian, and in many great Bishops; as St. Cyprian, St. Ambrose, St. Leo, etc. As for the Gravity of the Greek Philosophers, one may see it in the Acts of S. Polycarp, in those of St Pionius, Priest of Smyrna; and in the Writings of St. Justin and St. Clemens Alexandrinus, and in the same writings we also find a vast reach of Learning, joined with the finest Politeness. The Humility of a Christian having qualified the haughty Air of the Romans, and the scornful Pride of the Philosophers, made of them true Sages: Faith having once discovered to them the true end upon which they ought to fix, from that time forward they minded nothing else. These Persons (even in their Gentile state) so improved, and refined being now by the grace of the Gospel further cleansed from all their Impurities, and having learned to be sincere, became also Gentle, Meek and Peaceable, without Artifice and Disguise.  
Thus the Christian Religion established its self in the midst of the Roman Empire, and in Rome its self, when it was in its most flourishing Condition, in the most enlightened Age that ever was; and at the same time the most corrupt. Nor could the Divinity of the Gospel more gloriously have displayed its Power, than in triumphing over those two dispositions in Man, that are most opposite to it; that is Vanity of Knowledge and Corruption of Manners; so victoriously carrying on its Progress in the World; while on the one hand Science, an exalted Understanding resisted the simplicity of its Doctrine; and the Humility of Faith, on the other, Depravity of Heart, and corruption of Manners, opposed the purity of its Morals, and the severity of its practices. This was necessary to be the more particularly insisted on, that none may imagine as if the Apostles had to do with only a Gross heavy sort of People, that might easily be made to believe any thing that was told them. And this Consideration hath Tertullian long since urged against the Heathens 'Twas not (says he) with Jesus 
Apolo. c. 21.  Christ as with Numa. He had a rough unhewn sort of People to deal with, stupid and easy be to imposed on; and therefore to tame and break them into some kind of Discipline, invented a Religion suited to their gross Capacities, and proper to serve his ends; embarressed them with a multitude of Deities, and prescribing a number of Ceremonies, by which he assured them of their Favour. But Jesus Christ coming into the World, when Learning was at its height, when Men were blinded with too much Wisdom, and Knowledge was their Diseaes; even than opened their Eyes to the discerning of the Truth, and made Faith to Triumph over Philosophy.  
THE Method they used in Preaching 
iv Preaching, teaching and Baptism.  the Gospel, was different, according to the different Dispositions of the Persons they had to deal with. The Jews they pressed with the Prophecies, and other proofs taken 
Ambros in Luc 9 21. lib. 6. c. ult.  from the Scripture, and with their own Traditions. The Gentiles they managed by Arguments and Ratiocinations; and those sometimes more plain and simple, sometimes more subtle and elaborate, variously Accommodating themselves to their Capacities; and therefore frequently urging against them the Authorities of their own admired Poets and Philosophers. Miracles raised the attention, and had equal force upon both Jews 
Act. two. xiv. iii. xii. xiii. xuj. xiv. xiv. xvii. xxii.  and Gentiles. The Acts of the Apostles furnished us with Examples of all these different kinds of Preaching. They spoke of the things of God only to those that 
Cle. Recog. I. Just. in Tryph.  heard them with seriousness and attention. As soon as they perceived the Infidels to grow weary of their Discourses, or (as it often happened) begin to laugh at them; the Christians presently broke off, and said no more; lest they should profane Holy things, and give occasion to the Heathen to Blaspheme. In time they began to publish some Writings, to show the Heathens upon what weak Foundations the Pagan Worship stood, and disengage them from their Prejudices; such are St. Justin Martyr's Admonition to the Gentiles, and that of St. Clemens Alexandrinus. But that by which they most prevailed, was Miracles, (yet frequently in the Church) the holy Lives of Christians, and their constancy in suffering Martyrdom.  
When any one desired to become a Christian, they lead him to the Bishop, or to some Priest, who in the first place took him into Examination, to see whether his Profession was sincere and well grounded: 
Acta. S. S. Hippol. & Eus. ap. baron. an. n. xii.  For sometimes they were imposed upon by Impostors, who pretended themselves Converts only to ensnare the Christians, and betray them to their Persecutors. Besides they were afraid of charging themselves with weak and unstable Souls, who might by their falling away upon the first Trial of Persecution, dishonour 
Orig. Contr Cells 8.  the Church. After all these precautions, they carefully instructed the Catechumen in all the Principles of Religion, but chief in the Practices of it; that he might know before Hand how he was to govern himself after his Baptism. To teach these Rules of good Living, is the subject of the Paedagogues of St. Clemens, who succeeded St. Pantenus the Philosopher, in the School of Alexandria; that is, in the Office of Instructing those who were disposed to turn Christians. St. Clemens was succeeded in the same charge by Origen; who to ease himself of part of 
Euseb. 6. Hist. 15.  the burden, took to his assistance St. Heraclas, committing to his care the new comers to be initiated in the first Rudiments of Religion.  
When the Bishop judged the Catechumen sufficiently instructed and approved, he admitted them to Baptism; this was done (if they could choose the time) on Easter or Whitsunday Eve: But if there were any pressing Occasions, (as when the Persecution was on foot,) they 
Acta. S. Cornelii P. ap. Bar. an. 255. n. 60. Acta. SS. Hippoly. & Eus. sup. n. x, xi.  Baptised at any time; yet they had then also their Baptisteries Consecrated to this use, and took care to prepare the Catechumen; obliging him to fast the whole Day before he was Baptised, Interrogating him, and making him give an account of his Faith. After Baptism, the Bishop 
Acta. S. Steph. P. P. ap. Bar. an. 259. n. 2.  immediately Confirmed him; and at the same time offered the holy Sacrifice, and gave him the Communion; and caused 
Acta. S. Sus. an. 194 9 12. Tertuliin Martion. c. xiv.  him to eat of the Blessed Milk and Honey, in token of his Spiritual Infancy, and entrance into the true Land of Promise; that is the Church. They Baptised the Children of Believers, whensoever their Parents presented them, tho' under 
S. Cypr.  the years of Discretion, and even before the eighth Day; and generally chose to give them the Names of the Apostles, or of other 
Dionys. Al. ap Eus. lib. 7. c. 20.  Persons that had been remarkable for their Piety. But as for Persons Adult it doth not appear that they changed their names; since we meet with so many Saints, whose names came from the false Gods, as Dionysius, Martinus, Bacchus, Demetrius. The new Baptised were afterwards assisted by those who had presented them to Baptism; as also by the Priests, who for a long time after, overlooked them that they might improve in the practice of Christianity.  
AND now they began a new Life, a Life 
V The Christian Life. Prayer. 1 Tim. 2. 8.  altogether Spiritual and supernatural. The first and principal thing to which they applied themselves was Prayer, as being that which St. Paul also in the first place recommended. And as the Apostle according to the Precept of Jesus Christ, exhorts Christians to pray without ceasing; 
i Thes. v. xvii.  so they avoided as much as was possible all Avocations that might interrupt their Devotions, or take off the Soul from God and Heavenly things. They Prayed as 
Ignat. Ep. ad Ephes. & al. Tertul. Apol. c. 39  often as they could in Common; as believing that the more they were, who joined together in putting up the same Petitions to God, the more prevailing would they prove to obtain the grant of them; according to that saying of our Saviour, If two 
Mat. xviii. xviii, nineteen.  of you shall agree on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven: For where two or three are gathered together in my name; there am I in the midst of them. Besides, the presence of their Pastors gave more solemnity to their Prayers, and the reciprocal Examples of each others Fervour and Humility, mutually heightened their Devotions.  
Of their Public Prayers, the most usual and most frequented were those of Morning and Evening; now called Matins and Vespers. Thus were they taught 
Const. Ap. 2. 59  to sancti●fy the beginning and ending of the Day, and not allowed to excuse themselves upon the pretence of Business; these Spiritual concerns being a business of that Importance, that all other aught to give place to it. The Matins or Morning service, now called laud's from those Hymns there rehearsed, that seem to have succeeded in the room of the Morning Sacrifice of the old Law: It still continues one of the most solemn Parts of the Office, as appears by the Commemorations, the Lumiary, and the Incense. The Vespers stand in stead of the Evening Sacrifice, and were appointed to Sanctify the beginning of the Night. They are sometimes called the 
Lucernarium.  Prayer of the Lamps, being performed at the close of the Day, or toward Candle-light: 
O Lux. beata Trinit. Lucis Creator Opt. Conditor alme sid. Verg. mundi vespere. Ad caenam Agni prov.  And in the Hymns yet used in these Vespers, we find mention of Light, and of Supper, which generally followed soon after the end of these Prayers. Such as could not pay their attendance upon the Public Prayers of the Church, as Persons Sick, Imprisoned, or Travelling met together as many as could in Private; or if they were wholly alone; yet every one observed to make his Prayers at the stated Hours.  
For besides these Matins and Vespers, 
v. Baron. an 34. n. 251, etc. Const. Ap. 8. 34, 35, etc. Tert. adv. Psych. c. 10. Cypr. de Orat. dom. in fine. Athan. de virg.  they had their Prayers also at the Third, Sixth, and Ninth Hours, and within Night. Tertullian, St. Cyprian, and St. Athanasius make express mention of all these Prayers, founding them upon Examples taken out of the Old and New-Testaments, and giving Mysterious Reasons for the several Appointments. These Hours were reckoned according to the usage of the Romans, who divided the whole Day from Sunrising to Sunsetting into twelve Hours, equal in every Day; but unequal in the course of the Year, always changing their Proportions according to the length or shortness of the Days. The Night they also divided into twelve Hours, and four Parts, which they named watches or Stations; because in their Armies, the Guards were relieved but four times a Night; so that reducing their Hours to the present computation, and taking an Aequinoctial Day to do it by; the Prime or first Hour of the Day with them, gins at our Six at Morning, their Third at our Ninth, their Sixth at our Twelfth, their Ninth at our Three in the Afternoon, and their Twelfth at our Six at Night: So that their daily Prayers returned every third Hour.  
They had also their Midnight Prayers, 
Bar. an. 51. n. 68, etc. Ps. 119. 62. Act. 16. 25. Tertul. 2. ad uxor. c. 4. Cypr. de Or. in fine. Cle. Alex. 2 paed. c. 9 Chry. Hem. 26. in Acta. 14. in ep. Rom.  according to the precedent set them by the Psalmist, and by St. Paul and Silas, who after having been Scourged and cast into Prison, were heard Praying and Singing Praises unto God at Midnight. Turtullian makes mention of this Night Prayer, St. Cyprian highly applauds it; and this practice of Watching unto Prayer, is recommended by all the Fathers as an excellent means of Mortifying the Flesh, and of lifting up the Soul to God more freely in that still Season. They were also taught to make the best use of their waking Intervals, in Meditating upon the Psalms and the Lord's Prayer; and every Morning, or when ever they were threatened with any danger, to repeat the Creed.  
In a Word, to take all occasions of making still fresh and fresh Applications to God, and to come as near as possibly they could, to the rule of Praying always; they had their particular Prayers for every action, taking their rule from 
Col. iii. seven.  the Words of St. Paul; whatsoever ye do in Word or Deed, do all in the name of the Lord Jesus, giv●●●ing thanks to God the Father by him. Thus all their Country labours, as Ploughing the Ground, Sowing it, Reaping their Corn; gathering their Fruits, were all begun and ended with Prayer. The building of an House; the entering to inhabit it; the making a piece of Cloth, or Suit of ; the putting it on, and so of the rest; even the most common Actions of Life were in like manner begun with Prayer. We have still remaining in the 
Chrys. Hom v in Ep. ad Thess.  Rituals, some of those Prayers in several sorts of Benedictions. The Salutation at the beginning of an Epistle, at the first Interview, or upon other such like occasions, was not only a Testimony of Friendship, but also a real Prayer. Upon all the most inconsiderabe occasions, they 
Tertul. de. Cor. c. iii.  made use of the sign of the Cross, as being a more compendious way of a Prayer and Blessing. They Crossed themselves 
St. Cyr. Hierosol. Catech. iv. de. Aseens. et xiii. circa. fin. Tertull ad uxor. v. Martyrol. Rom. xii. Janu. de. S. Satyro.  upon the Forehead, and that almost every Minute; at every coming in, and going out; beginning a walk, sitting down, rising up, going to Bed at Night, dressing themselves in the Morning, putting on their Shoes, Eating, Drinking, etc. Upon any Temptation, they added to it the Sufflation, to drive away the Devil.  
THE greatest part of their Prayers was 
VI The Study of the holy Scriptures.  made up of the Psalms, which being Pronounced with a Grave and distinct Voice were highly Instructive, as containing in them a kind of summary or Abridgement of what lies more dispersed in the other sacred Books, and supplying a collection of those thoughts and reflections which a Man should make in every condition 
Athanas. Epist. ad Maroellin.  of Life and upon every Emergency. With the Psalms they always joined the reading of some other parts of Scripture, and from thence came in the little Chapters of the Hours. As the Night Prayers were always the Longest, so they had more Lessons belonging to them: And as the Mass is the most solemn part of all the Office, so it is that which had more of the Instructive part mixed with the Devotional. Nothing was read in the Church as Scripture and of Divine Inspiration but what was received into the Canon; that is to say, such as the Constant Tradition of the Churches had Authorised. Those other Writings which some Private Persons would have introduced where called Apocryphal, that is, hidden or obscure. To secure the Ecclesiastical Books from all change, and that neither the Boldness nor carelessness of the Transcribers, might make any Alterations in them, there was sometimes Joined to them a Protestation Conjuring in the name of God, whosoever should Transcribe the Writing to do it Faithfully. Such an one did St. Irenaeus add to the end of his Epistle to Florinus, and of the 
Euseb. Hist. v. xx.  the like nature is that Menacing Clause affixed to the Apocalypse. 
Apoc. xxii. 18.   
The Church therefore was not only the House of Prayer, but the School of Salvation. The Bishops expounded to the People the Gospel and the other sacred Books, with the diligence of a public Professor, but with far greater Authority. And therefore in the Style of the Ancients the Title of Doctor, that is Teacher, is scarce given to any but Bishops. They Instructed their Flock both Publicly in the Congregation of the Faithful, and Privately, going (as was St. Paul's own 
Act. xx. 20.  Practice) from House to House: And as the same Apostle directs in his Epistles to Titus and Timothy, they variously applied their Instructions to the several conditions 
Ignat. Ep. ad Polycarp.  of Men. They professed that they Spoke nothing of themselves, that they 
Tertull. Pres●r. c. viij.  kept to what was revealed; not pretending to make new discoveries after the Gospel, but Faithfully to Deliver to others what they themselves had received from 
St, iron. ad Florin. ap. Eus. v. Hist. 20. St. Clem. Al. Strom. init.  their Fathers, that is, from the most Ancient Priests and Bishops living within the memory of Man, and they in like manner from others before them, and so backward by an uninterrupted Tradition, ascending up to the Apostles themselves. They Imprinted in the minds of the Faithful, an Abhorrence for all kind of Novelties, 
Pap. apud Eus. Hist. three c. 38.  more Especially in the Doctrinals of Religion: So that if any private Persons heard any thing contrary to the Faith, they never amused themselves about contradicting or confuting it; that care they left to their Pastors: They only stopped their Ears against it, and would have nothing to do with it. And this is the reason why so many Heresies, 
Ignat. ep. ad Trall. et al.  which started up in the first Ages, were silenced and came to nothing without the Interposing of Councils, or any formal proceed of the Church against them. The Catholic Pastors unanimously consented in the same Traditions, and the People inviolably adhered to the Doctrine of their Pastors.  
The Faithful studied the Word of God in private every one by himself, meditating upon it both Day and Night. They used to read over again in their Houses what they had heard read at the Church, to fix in their Memories the expositions of the Pastors, and to discourse them over among themselves. Above 
Const. Apost. iv. c. 10.  all, the Fathers of Families took care to make these Repetitions to their Domestics. For every Master of a Family was within the Walls of his own House as it were a private Pastor, keeping up therein a regular Course of Praying and Reading; instructing his Wife, Children and Servants; and in a plain and familiar way Administering proper Exhortations to them; and thus preserving all that belonged to him in the Unity of the Church, by the entire Submission, he himself paid to his Pastor. What I have said of Fathers is also to be understood of Mothers, who took the same Religious care of their Children. St. Basil, and his Brother 
Basil. Epist. Lxiv. Lxxu. Lxxix. Greg. Vita Macr. ●un.  St. Gregory Nyssene, Glory in their having kept the Faith, which they received from their Grandmother Macrina, and she from St. Gregory Thaumaturgus. And it seems to be upon this account that St. Paul gives so particular a Character of the Faith of the Mother and Grandmother of St. Timothy. One proof of the 
2 Tim. i 5.  special care that Parents took in the well instructing their Families, is that we do not find in all Antiquity any such thing as a Catechism for little Children, nor any public provision made for the Instruction of those that were Baptised before they came to Years of Discretion. 
Chrys. Hom. xxxvi. in Ep. ad Cor.  Every private House was then, saith St. Chrysostom, as a Church to itself.  
There were even many Lay Christians that had the Holy Scripture by heart; so constant were they in the Reading of it. They generally carried a Bible about them, making it their Companion where ever they went; and many Saints have been found Buried with the Gospel lying on their Breasts. St. Chrysostom tells 
In Mat. Hom. Lxxii.  us that in his time, many Women wore it hanging at their Necks: That they washed their Hands, when they received those Holy Books: That every one expressed his inward Regard for them by the tokens of external Reverence, at the 
In Jo. Hom. Liii. Mor.  Reading and Hearing of them, the Men uncovering their Heads, and the Women (such was their way of expressing Reverence) covering theirs. For Women read the Scriptures no less then Men. We find some of those Holy Female 
Acta SS. Agapes, &c ap Bar. an. 304. n. 46.  Martyrs, who in the Diocletian Persecution having been forced to quit all they had, and hid themselves in Caves, Regretted nothing else but the loss of their Bibles, and their being thereby deprived of those Blessed Consolations which they before enjoyed in exercising themselves Day and Night, in those sacred Writings.  
Besides the Scriptures themselves, the Christians had also for their reading the Writings of their Bishops and other Ecclesiastical Authors; plenty of whom, and those of great Note, these first Ages produced. Eusebius gives us an account 
Euseb. iv. et v. Hist.  of about forty by name, besides those whose Works came forth without the name of the Author, and those whom he only mentions in general. Not but that the greatest part of the Bishops of these times, declined Writing Books, out of Modesty, for fear of divulging the Mysteries of their Religion, for want of Leisure, and by reason of the Persecutions, which suffered but a few of them, to Live any great Age. But many occasions there were that forced some of them upon Writing, both concerning the affairs of the Churches, and in the defence of Religion against the Heretics and Pagans. Besides, there were so many Persons of learning, so many Philosophers and Orators, throughout the whole Empire, especially in Greece and the East, that there were always found among the Christians a great number of good Writers.  
The Faithful were Advised to abstain from reading the Books of the Heathens, since they might possibly overthrow the Faith of the Weak, and at best signified 
Const. Apost. i. 5.  little. For what, faith an ancient Author, would you have, which you may not meet with in the Word of God? If you are for History; you have the Books of the Kings: If for Philosophy and Poetry; you have the Prophets, the Book of Job, and the Proverbs of Solomon; where you will find more true Wit and Spirit, than in all the Poets and Philosophers, because they are the Words of God, who is Wisdom its slef: If for Songs; you have the Psalms: If for Antiquities; Geneses; In a Word, the Glorious Law of the Lord, furnishes you with all necessary, precepts and useful Directions. Yet the Bishops and Priests found it to their purpose, to read the profane Authors, and made good use of them in their Contests with the Gentiles, Fight them with their own Weapons, the Authorities of their Poets and Philosophers. They professed to embrace all Truth, whence soever it came; and wheresoever they found it, they challenged it for their own, as being the Disciples of Jesus Christ who 
Logos St. Clem. Al. I. Strom.  is the Word, that is to say, the sovereign Reason.  
IT WAS principally to the Rich that 
VII. Their Employments, Occupations, and Professions.  they recommended the reading of the Scripture as their constant Employment, and a proper Remedy against the Sins of Idleness and Curiosity. As for others, they followed every one his Calling, that they might have where withal to maintain 
Const. Apost. i. iv.  themselves, pay their Debts, and give Alms. And they took care to choose such callings as were most consistent with Retirement and Humility. Many of their Rich ones reduced themselves to a voluntary Poverty by distributing what they had among the Poor; especially in times of Persecution, thereby to put themselves in a readiness for Martyrdom. The first Disciples of the Apostles, who laboured together with them in the Propagation of the Gospel, practised the same Method; but for a nobler end. They sold their Possessions, and gave the price of them to 
Eus. iii. 17.  the Poor, that so they might be more disengaged, and at liberty to quit their Country, Travel abroad, and carry the Gospel into the most distant parts of the World. Many Christians laboured with 
two Thes. iii. 6, etc. Cass. de Sp. Acced. c. seven. Const. Ap. i. iv. two. ult. Clem. Paedag. three c. x.  their Hands only to avoid the Sin of Idleness. For they were earnestly exhorted to shun this particular Vice among many others, the inseparable Companions of it; as a restless temper, Curiosity, Dectraction, insignificant Visits, Gadding and Rambling, Prying into and Censuring the Actions of their Neighbours. On the contrary, all Persons were advised to keep themselves quiet and not meddle in other men's matters, and to be employed upon some useful Business, but principally in the Works of Charity toward the Sick, the Poor, and all others whose Condition required their Assistance.  
The Christians Life therefore, was a continued course of Prayer, Reading and Labour, which regularly succeeded one the other in their proper Hours, and suffered no other interuptions than just what the necessities of Life required. But what Occupation soever they followed, they always made it but as by-work in comparison of Religion, which they looked upon 
Const. Ap. two. 61. 63.  as their main concern, and that one thing needful about which they were to be employed all the Days of their Life. They pretended not to any particular Profession or Denomination; but purely and simply to be Christians. They owned no other Title or Character but that; and when the Judge Interrogated them concerning their name, their Country, their Quality; their answer to all was, I am a Christian.  
They liked not such Employments as too much busy and dissipate the Thoughts, as Merchandizing, Soliciting of Business, bearing Public Offices: Yet they always continued in the Callings they followed 
Orig. Cont. Cells. viij. in fin. I Cor. seven. xx. Tertul. de Cor. c. xii. Tert. Apol. c. xxxvii.  before their Baptism, if there were nothing in them inconsistent with Religion. Thus Soldiers were not upon their turning Christians obliged to quit the Service; they were only taught to observe the Soldier's Rule laid down in the Gospel; to be content with their Wages, and to 
Luk. iii. 13.  abstain from Fraud and Violence. There were a great number of Christians that bore Arms; Witness the Legio Fulminans in the time of Marcus Aurelius, and the Theban Legion, who all of them, togegether with their Tribune St. Mauritius, Patiently submitted to Martyrdom; tho' with their Swords in their Hands. The old Military Discipline of the Romans, as yet continued in force, which consisted principally in Frugality, in Labour, in Obedience, in Patience; all of them Virtues proper for a Christian to be Exercised in: Yet some of them refused to list 
Acta Mar. Theb. ap. Baron. an. ccxcvii. Acta St. Marcelli. Centur. ap. Bar. an. ccxcviii. n. two.  themselves, and others, already engaged quitted the Service, to avoid the joining with the Infidels in their Superstitions; as the Eating of things Offered to Idols, the adoring the Ensingns, and in them the false Gods, whose Images they bore; the Swearing by the Genius of the Emperor, and Crowining themselves with Flowers at 
Tertul. de Corona.  their profane Solemnities.  
THE Christians Fasted often, according 
VIII. Their Fasts. Mat. ix. xv.  to what our Saviour had said; That after he should be taken from them, his Disciples should Fast. From the very first Ages of Christianity in Remembrance of this; that is, of the Passion of Jesus Christ, they had their fixed and solemn Fasts; as that of Lent for every Year; and of Wednesday and Friday for every Week: They Fasted also for the Ordinations; and upon several other occasions, when the Bishops prescribed Fasts for the public Necessities; tosay nothing now of their Pennances and particular Devotions.  
On their Fasts they eat but once a Day, and that not till towards the Evening; that is, in Lent, not till after the Vespers, toward the beginning of the Night; and on other Days not till after three a Clock; and such were their ordinary Fasts. They had also their greater Fasts; as that of the holy Week, the whole of 
v. Ep. Can. Dion. alex.  which, many amongst them passed without eating, at least the three last Days of it. Many also out of their private Devotion kept their particular Fasts to themselves, and abstained from eating for two or three Days together; especially upon great Occasions, as when they prepared themselves for Martyrdom: Some there were who passed whole Weeks or ten 
Luc. in Philopatr.  Days without taking any Food, as Lucian (an unsuspected Witness in this Matter) assures us. All in general on their Fast-Days abstained from drinking Wine and eating Flesh; the greatest part fed only on Herbs or Pulse, with a little Bread, others allowed themselves little Fishes; but on those Days never use any sort of high Sauces or relishing Delicacies: They confined themselves to cheap and Ordinary Diet, always expending less upon their Tables on Fast-Days, then at other Seasons. Some observed Omophagy; that is to say, eating their Food raw and undressed; others Xerophagy; that is, feeding only upon dry Diets, as Nuts, Almonds and such like Fruits; and others confined themselves only to Bread and Water.  
I know that Men will now a Days think themselves little concerned with these Examples: They imagine that these ancient Austerities are now become impracticable. The strength of Nature, say they, is impaired by the course of so many Years: Men do not live so long now as they did of old; nor are their Bodies so Robust. But I would fain have them give some Proofs of this alteration; for we are not here speaking of the Heroic times of ancient Greece, nor of the Lives of the patriarchs, nor of those who lived before the Flood: We are upon the times of the first Roman Emperor's, and of the other Greek and Latin Writers, sufficiently known to us. Let them drive the matter as far as they please, they will not be able to show that the Life of Man hath been shortened for sixteen hundred Years: From thence, and from a long time before, the Age of Man was limited to Threescore and ten, or fourscore 
Ps. xc. x.  Years. In the first Age of Christianity, though there were as yet some Greeks and Romans who practised the Gymnastick Exercises to preserve their Bodies in good Health; yet there were more who enfeebled them by their excesses; particularly by those kind of Debauches which tend most to the ruin of Health, and which still make so many of the Eastern People grow old so long before their time. In the mean time, out of these most corrupted places, as Egypt and Syria, came the greatest Fasters, and these Persons prolonged the term of their Lives beyond other Men. 'Tis true such Fasting was a thing more easily practised by the People of those hot Countries, than it can be by us. And yet we find great Examples of Abstinence, even in Gaul, and other colder Regions; and that more than a Thousand Years after the Apostles; for the ancient Rule of Fasting (as we shall see hereafter) continued down to the time of St. Bernard.  
The Christians, as well as Jews, considered Fasting as a State of Affliction: 'Tis true, the Jews applied it to the satisfying the natural Passion of Grief; as when they fasted upon the loss of some dear Friend or Relation; or upon any other misfortune purely Temporal: To the same purpose was it practised by other Nations. And we find that the Greeks and Romans, together with other signs of Mourning, joined that of Fasting. But the Christians applied all to a Spiritual end; using these exterior Testifications of Grief only as they tended to excite in them that Godly sorrow that worketh 
2 Cor. seven. x.  Repentance to Salvation; that is, to give them Compunction for their Sins. A sinner saith St. Cyprian, aught to lament the 
Cypr. de Laps. Chrys. de Compunct.  Death of his Soul, at least as much as the loss of a Friend; and St. Chrysostom makes use of the same Comparison. They considered Fasting also as a Preservative against Temptation by weakening the Flesh, and and bringing it into Subjection to the Spirit; and therefore with their Fast, they Joined the Abstaining from all sorts of Pleasures even the most Innocent. Married Persons during those Seasons, observed Continence. They all in general lived in greater Silence and Solitude, were more frequent in visiting the Churches, and spent more of their Hours in Reading and Praying on their Fast-Days than at other times.  
IN their Diet, and way of Eating, 
IX. Their Eating.  the Christians always (even out of their Fast-Days) observed great Frugality and Moderation. They were taught not 
St. Clem. Alex. two. Paedag. i.  to Live to Eat, but to Eat to Live. That the end of Food being Health and Strength, and the keeping the Body in a condition fit for Labour; all bcyond this was Superfluous and Excessive. 'twas not therefore for a Christian to Study the Art of Eating, or to Indulge the wantonness of the Appetite; to hanker after curious Dishes, sumptuous Feasts, or those delicacies of the Palate which could not come to the Table, without the Assistance of skilful Cooks and the Science of the Kitchen. They applied to themselves that saying of St. Paul in a literal Sense, and made a general Rule of it: It is good 
1 Rom. xiv. xxi. Hier. ad Furiam. Clem. 2. Paedag. 2. Rud. Hymn ante cih.  neither to eat Flesh nor to drink Wine. 'twas more especially to Women, and all young People; they prescribed the abstaining from Wine; and as for them that Drank it, they always qualifyed it with Water. If they fed on Living Creatures, it was rather of Fish or Fowls, than of the grosser Substance of fourfooted 
Tertul. Ap. c. ix.  Beasts, which they looked upon as too Succulent and over Nourishing. But they always abstained from Blood, and 
Acts xv. xxix.  from things Strangled, according to the Decision of the Council of the Apostles 
Min. Fael.  which continued to be observed for many Ages; so that many of them lived only upon Salads, Fruits or Pulse: Nay farther yet, many there were, who finding Pulse (as Peas, Beans and Lentils) too nourishing for them that would subdue the Flesh, reduced themselves to the living simply on Herbs with a little Bread 
Olus. Rom. xiv. two.  and Salt, taking the Words of St. Paul in a literal Sense, Another who is weak eateth Herbs.  
'Tis true, this Abstinence was not a thing so Extraordinary in their Days as it would be in ours: For though the Luxury of the Table was then grown to great Excess, as one may see in the Greek and Latin Writers of those times, particularly in Athenaeus; yet it fell short of that extravagance to which we have now advanced it. The Egyptians and many other Orientalists still kept up their Religious Abstinences. The Abstinence of the Pythagoreans was in great reputation, as appears by the Example of Apollonius Tyanaeus, 
Ind domum me Ad porri & ciceris refero laganique catinum. lib. i Sat. 6. Nec modica caenare times olus omne patella. i. ep. v. Suet. in Aug. 76.  and by the Writings of Porphyry. Horace, as great an Epicurean as he was, names only some Pulse and Herbs as his ordinary Diet, and inviting his Friend to Supper, Promises him no better Cheer. The Emperor Augustus lived mostly on Brown-Bread, Cheese, Figs, Dates, Raisins, and small Fish. One might produce a Multitude of like Examples. Their common usage was to make but one set Meal a Day; and that at Night when all the Business of the Day was over, and every one was retired to his Home; this was their Supper or Caena: For as for that which they called Prandium, it was rather a Breakfast than a set Dinner, after the manner of our Dinners, since it 
Pransus non avide quintum interpellet inani ventre diem durare. Hor. i lat. vi.  was only a light repast to support Nature throughout the whole Day following; and many made no Dinner at all. 'Tis reckoned as an high instance of the Intemperance of the Emperor Vitellius, that he often made four Meals a Day, but always 
Suet in Vitelli. c. 13.  three.  
The Christians lived at least as regularly as the Heathens; I mean as the wisest among them, and used only a very simple Diet; rather of such things as did not require Fire or much dressing, than such as could not be eaten without being first prepared by Fire. They made at most but two Meals a Day; absolutely 
Gal. v. 21.  condemning (according to what the Apostles had taught them) those Revellings 
Rom. xiii. 13.  or Collations after Supper which were called Comessations; by means of which, 
i Pet. iv. 3.  the Nights were commonly passed away in Debauches. The Meal how simple and light soever it might be, both began and ended with long Prayers; And Prudentius 
Cathemer iii, iv.  hath composed two Hymns to this purpose; in which we may see the Spirit of these first Ages set forth in lively Colours.  
It was in these times, a common Custom to have something read to them as 
Pli. iii. ep. v. Sat. xi.  they sat at Meals. Pliny always used it, and Juvenal inviting one of his Friends to sup with him, promises that he should have Homer and Virgil Read to him at Table. Instead of those profane Songs and Buffooneries with which the Heathens heightened 
Clem. two. Paedag. iv.  the Pleasure of their Entertainments. The Christians at theirs, had the Holy Scriptures read to them, and the Singing of Spiritual Hymns, set to Grave and Composed Airs: For they were not against Music, nor did they condemn Mirth, provided it was an holy Joy and had God for its Object. They never eat together with Heretics, or Persons Excommunicated, 
i Cor. v. 10. 11. ibid. x. 27.  nor so much as with the Catechumen: But with the Infidels they sometimes did Eat and Converse.  
THE same Modesty and Moderation 
X. The Modesty, Gravity, and Seriousness of Christians  did the Christians maintain in all their Actions, and throughout the whole Course of their Lives. They sought after no other greateness but the greateness and nobleness of Spirit, coveted no other Riches but their Spiritual Treasure, the Riches of the inner Man. They could not approve of those profuse Extravagances which had been introduced into the World by the Prodigious Wealth of the Roman Empire, as the vast expenses of their stately Buildings, and costly Furniture; their Tables of Ivory, Bedsteads 
Clem. Alex. two. Paedag. iii.  of Silver, and Hang of Purple and Gold, Gold, and Silver Plate, enchased and ornamented with Precious Stones. When the Persecutors searched the Lodgings 
Acta. Martyr. Nicom. ap. Bar. an 293.  where St. Domna, a vast rich Virgin of Nicomedia, kept herself, and together with the Eunuch St. Indus, were shut up from the rest of the World; this was the rich Furniture they found in it: a Cross, the Acts of the Apostles, two Mats lying upon the Ground, an earthen Censer, a Lamp, a little Wooden-box where they kept the Holy Sacrament to Communicate themselves.  
With the like Modesty did the Christians decline all gaudy Habits, and above all the wearing of Silk; a Commodity in those Days so precious, that it was Sold for its weight in Gold: All over-costly Ornaments, as Rings beset with precious 
Clem. Alex. two. Paedag. S. xi. xii. and iii. i. two. iii. Const. Ap. i c. iii. and v. c. ix.  Stones, Jewels, and the like; Curled Locks, Perfumes and Unguents; the too frequent use of the Bath; and the too great Affectation of Modishness; in a Word, all that might tend to excite sensual desires, or gratify a voluptuous Inclination. Prudentius, as one of the first marks of the 
Peri. steph▪ Hymn. xiii.  Conversion of St. Cyprian, observes the change of his outward Deportment, and the Neglect of his Dress. Apollonius, an ancient Ecclesiastical Author, Writing against the Montanists, and speaking of 
Ap. Euseb. v. Hist. xviii.  their pretended Prophets, thus reproves them. Tell me, saith he, doth a Prophet Dye his Hair? Doth he Paint his Eyebrows? Doth he love gay ? Doth he play at Dice? Doth he lend upon Usury? Let them Speak. Are these things Justifiable? For I can prove that they Practise them. An 
Act. St. Sebast. apud Baron. an. 289. n. xuj. xvii.  Holy Martyr to prove by matter of Fact, that a certain Impostor, who took upon him the name of a Christian was no better than a Cheat; Represented to the Judges that this pretender Curled his Locks, Haunted the Barbers-Shops, looked too Affectingly upon the Women; Fed high, and smelled of Wine: Sufficient evidence that he could be no Christian. As for their whole outward Garb, and what Figure they made in the World; the Christians shown themselves very indifferent and Incurious, at least very plain and Grave. Some of them quitted the common Habit, to take upon them that of the Philosophers, as Tertullian and 
Tertull. de Pall Eureb. vi. Hist. xx.  St. Heraclas, the Disciple of Origen.  
There were but few Divertisements, which they would allow themselves the use of. They were obliged to shun all the Public Shows, whether of the Theatre, of the Amphitheatre, or of the Circus. At the Theatre were acted Tragedies and Comedies, on the Amphitheatre were seen the Combating of the Gladiators, and the Fight with Wild-Beasts, the Circus, was for the Racing of Chariots. All these 
Const. A post. two. Lxii Tertull. do Spect.  Spectacles with the Heathens, made part of the Worship of the false Gods; which had been of its self sufficient to have kept the Christians from coming near them. But they considered them also as a Poisonous Fountain of Debauchery and Dissoluteness, that tended only to the Corruption of Manners. The Theatre was a School of Immodesty, the Amphitheatre of Cruelty; and the Plays fomented all 
Augus. vi. Confes. cap. seven.  sort of Passions. Even those of the Circus, which appeared the most Innocent, were detested by all the Fathers because of the Factions that there Reigned, and the Quarrels and Animosities every Day created by them, which often ended in Bloody Frays. In short, they could not 
Clem. iii. Paedag. two.  but disapprove of the vast Expenses thrown a way upon these Spectacles, the Idleness 
Cypr. the oper et Clem  they cherished, the Indiscriminate Herding together of Men and Women at these public Entertainments, and the suspicious Consequences of so Promiscuous and familiar an Interview.  
The Christians condemned also Dice, 
Clem. Paed iii. c. xi.  and other such like sedentary Plays, looking upon the loss of time as but one of the least of the Mischiefs that attend them. 
Apollon. ap. Euseb. lib. v. c. xviii.  They censured intemperate Fits of Laughter and every thing that tended to raise 
Idem. two. Paedag. v. vi. seven.  them; as ridiculous Words or Actions, merry Tales, Buffooneries, foolish Jesting, fantastic Tricks and Gambols. 
Ambros. i. Off. xxiii.  Much more did they Loath all kind of unseemly Words or Gestures, or such 
Const. Apost. v. c. ix.  which might savour of Immodesty. They were for having a Christian maintain the 
Eph. v. 4. Scurrilitas.  Dignity of his Character, and that therefore he should take care in all his Behaviour, to discover nothing Indecent, Base or Unbecoming an Ingenuous Person: nor did they allow of those unsavoury Discourses, and unprofitable Tattle to which the meaner sort of People, and especially the Female Sex, are so much addicted; expressly condemned by St. Paul, when he directs that our Speech should be always 
Col. iv. 6.  seasoned with the salt of Grace. 'Twas to cut off these Excesses of the Tongue that silence was so highly recommended to Christians.  
This Discipline would appear now a Days very Severe. Yet why should it? If we consider how expressly Scoffers and Scorners are condemned in the Scriptures, 
Prov. iii. 34. ix. 7. 12. xii. xxix. 9  and the theatning Denounced against them; and how Grave and Serious was the Life of Jesus Christ and his Disciples. Besides, 
Chrysost. Hom. vi. in Matt. Mor  the tasting pleasure in the things I have mentioned is Vicious, or at least Dangerous; and a Christian even in the most Innocent matters ought to Regulate himself with the greatest Sobriety and Moderation. Indeed the whole Life of a Christian should be taken up in little else, than in expiating his past Sins by Repentance, and in Guarding himself against the like for the future by the Mortification of his Passions. The true penitent to Chastise himself for having Abused the Pleasures, of sense, must begin by denying himself even the Lawful use of them, and to extinguish, or at least weaken natural Concupiscence, must (as much as is possible) deny all its Cravings. So that a true Christian must never make it his business to seek the pleasures of Sense, but just take somuch of them as the necessities of Life require, and which cannot be withheld; as Eating, Drinking, and necessary Repose; if ever he take any Recreation, it must be a Recreation properly so called, that is to say a Refreshment and Ease, to Recreate or relieve the weakness of Nature, which would sink under the weight were the Body always kept up to hard Labours, or the Mind always bend upon close Thinking. But to seek Pleasure for Pleasure's Sake, and as making it our end: Nothing can be more contrary to the Obligation we lie under of Renouncing ourselves, which is the very Life and Soul of all Christian Virtues.  
This Serious and mortified Disposition of the true Christians appears even from the Genius of the Heresies of these first times, which for the most part were occasioned by an excess of Discipline and corporal Austerity. The Marcionites, and after them the Manichees, held that the Flesh was an Evil thing, as being the work of the evil Principle, and therefore concluded that it was not lawful either to eat Flesh, or to multiply it by Procreation, and that the Resurrection of the Flesh, was a thing neither to be expected nor desired. This contempt of the Body, this Abstinence and Continence made a very specious Appearance. The Montanists added many other Fasts as of necessary Obligation to those appointed by the Church; condemned second Marriages, and wholly disallowed of Penance, as not granting that the Church had Power to restore them who had, after their Baptism fallen into the commission of any grievous Sin. He that should now a Days advance Errors of thsi Nature would scarce gain many Proselytes.  
But how severe soever the Life of those Primitive Christians may appear to have been; yet we are not to imagine it was sad and Melancholy. St. Paul required no 
Phil. iii. 1. & iv. iv.  impossible thing of them, when he bid them rejoice; if they denied themselves those Excesses of Pleasure which other Men hunt after, they were freed also from all that Chagrin and other Passions which are so very troublesome; leading a Life free from Ambition, from Covetousness, and all Fond doting upon the things of this Life. They enjoyed the Peace of a good Conscience, the Reflections of a well spent Life; and the assurance thereupon following of their being in the Favour of God; and above all, the blessed hopes of the Life to come, which they always looked upon as near at Hand: For they knew that this World must suddenly pass away; and the Persecutions seemed to be but forerunners of the universal Judgement.  
So that they little troubled their Thoughts about what would become of their Families after their Death: If they left their Children Orphans, as was often the Case of the Martyrs, they knew that the Church would be their Mother, and that they should want for nothing. They lived for the most part only from Hand to Mouth, upon their Labour, or upon their Estates, which they divided among the Poor, without distraction of Thought, without the hurry of Business; standing off not only from all sordid Methods of Gain, or whatsoever might bear the least suspicion of injustice, but also from the very desire of heaping up Treasures and enriching themselves; so that the Prelates complain of it as a great disorder, and a 
Cpyr. de Laps.  new thing among Christians, that in the intervals of the Persecutions, they began to forget themselves, and fell to getting Estates; as if they were for establishing to themselves Mansions upon Earth. And they that stood thus indifferent to Earthly Possessions, could have no great hankering after sensual Pleasures: and if in these things we do not at least in the sincerity of our Desires emulate them, we are no good Christians.  
WITH all this indifferency to the things 
XI. Marriages.  of this Life; yet the Christians generally made choice of the Married State: They could have no good opinion of the Celibacy of the Heathens; since they saw it founded only upon Licentiousness and Debauchery. So that the Civil Laws themselves aimed at the restraint of it, both by affixing some kind of Penalties 
Tac. An. iii. v tit. cod. de infirm. paen. coelib. v. Baron. an. 57 n. 44, etc.  upon those who continued unmarried after such a Term of Years; and rewards to those who in lawful Matrimony increased the number of the People. The Christians knew but two states; that of Marriage, or Continence. They preferred the latter, as knowing its Excellencies, and they often found the means 
Tertul. ad uxor. c. vi. & de Resur. car. c. 8.  of Reconciling them both in one; for there were many Married Persons who yet lived in Continence. But all Christians in general abstained from the use of the Bed on the Feasts and Fasts of the 
Cypr. de sing. Cle.  Church, as well as at other times, when (according to the Apostles Rule) they were disposed more Freely to give 
Cor. seven.  themselves to Prayer: Second Marriages were looked upon as a weakness: insomuch as in some Churches they enjoined 
Hier. ad Salvin in fi.  the Persons so remarrying, Penance.  
But how highly soever they esteemed Continence, they had an esteem for Marriage, as being a great Sacrament: They had honourable Thoughts of it, considering it as an Emblem of that Union which is between Christ and his Church, and that Blessing Pronounced by God upon Mankind at the first Creation; which 
Orat. in Bened. Spons.  neither Original Sin nor the Deluge hath taken away; that is, of increasing and multiplying. They knew that the relation of Father and Mother was an high 
Clem. Alex. two. Paedag. c. x.  and honourable Character; as being the Images of God in a more peculiar manner, and Co-operating with him in the Production of Men. 'Tis certain by the Gospel, that St. Peter was a Married Man; and Tradition, (as St. Clemens Alexandrinus relates it) tells the same of 
Clem. iii. storm.  the Apostle St. Philip, that they had both of them Children; and particularly of 
Euseb. three Hist. 30.  St. Philip, 'tis observed that he gave his Daughters in Marriage.  
Among other Directions, for the Education 
Const. Ap. iv. c. x.  of Children, this is one, That they should (to secure their Virtue) timely dispose of them in Marriage; and they who had Charity enough to take upon them the charge of breeding up Orphans, were advised to Match them as soon as 
Ibid. c, i.  they came of Age; and rather to their own Children than to Strangers: a Proof, how little the Christians of those days 
Ignat. Ep. ad Polycar.  regarded Worldly Interest in the matter of Marriage. They advised with their Bishop about Marriages (as indeed they did about all Affairs of greater Importance) that so, saith Ignatius, they might be made according to God, and not according to Concupiscence. When the Parties were agreed, the Marriage was publicly and solemnly performed in the Church, and 
Tertul. two. ad ux. in fi.  there Consecrated by the Benediction of the Pastor, and Confirmed by the Oblation of the holy Sacrifice. The Bridegroom gave his Hand to the Bride, and the Bride received from her Husband a Ring engraved with the Sign of the Cross, or at least having on it some Symbolical Figure representing some Christian Virtue; as a Dove, an Anchor, or a Fish, for of such 
Clem. Alex. iii. Paedag. c. xi.  Figures did the Christians make their Seals; and among the Ancients their Rings were also their Seals or Signets.  
HITHERTO have we considered 
XII The Union of Christians.  Christians in their Private Capacities; let us now take a view of them as United into a Body and making a Church. The name of Ecclesia, i. e. Church, signifies no more than an Assembly, and was taken in the Cities of Greece for a meeting of the People, who commonly came together in the Theatre, for the dispatch of Public Affairs. We have in the Acts of the Apostles an Example of this profane 
Acts nineteen. 32  Ecclesia or Assembly in the City of Ephesus; and therefore the Christians by way of distinction from these profane Ecclesias, where called the Ecclesia or Church of God. Origen in his Dispute against Celsus, compares these two sorts of Assemblies together, and lays it down as a thing certain and manifest, that the less Zeal of the Christians (who were but few in comparison of the rest) did somuch excel other Men, That the Christian Assemblies appeared in the World like Stars in the Firmament. The Christians therefore of every City made up but one Body; and this was one principal pretence of Persecuting them. Their Assemblies were represented as Illegal Meetings, not being Authorized by the Laws of the State. Their Unity and Love passed for a Crime, and was Objected against them as a dangerous Confederacy.  
And indeed all the Christians living in the same Place were well known to each other; as it could not be otherwise, considering how often they joined in Prayer, and other exercises of Religion, upon which occasions they met together almost every Day. They all maintained a Friendly Correspondence among themselves; often met and conferred together, and even in indifferent matters conformed to one another. Their Joys and their Griefs were in common: If any one had received of God any particular Blessing, they all shared the satisfaction. If any one were under Penance, they all interceded on his behalf, and begged that Mercy might be shown him. They lived together as kindred of the same Family, calling one another by the Name of Father or Child, Brother or Sister, according to the difference of Age or Sex.  
This Unity was maintained by that Authority which every Master of a Family had over those of his own House; and by the Submission that all of them paid to the Priests and their Bishops; a Duty so earnestly recommended to Christians in the Epistles of the holy Martyr St. Ignatius: But above all, the Bishops were most closely United▪ among themselves. They all knew one another, at least by their Names and Characters, and held a constant Epistolary Correspondence; which was easy to be done at that time, by reason of the vast extent of the Roman Empire; 
Bardesan. apud Euseb. vi. Praepar. c. 8.  which God in his Providence seems to have so ordered, as it were on purpose for the Propagation of the Gospel. But as the Church was extended far wider than the Empire, reaching to all the Nations round about it; that uniformity of Faith and Manners, which was found among all the Christians was still the more wonderful, considering the Diversity of Nations among whom they were scattered. And herein appeared the Power of true Religion, Correcting in all that embraced it, all those Barbarous and unreasonable 
Euseb. i. Praep. c. iv.  Customs in which they had been educated: In short, the universal Church was in reality but one Body, all the Members whereof were United to each other; not only by the same Faith, but also by the same most Comprehensive Charity.  
EVERY Particular Church met together 
XIII. Their Church Assembly's Liturgy, and outward form of Worship. Justin. two. Apol. in fi.  on the Lord's-Day, which the Heathens called Sunday, and which the Christians honoured above all Days, in the Memory of the Creation of Light, and of the Resurrection of Jesus Christ. The place of their Assembly, was generally some private House, where they chose for this purpose one of the dining Rooms, which the Latins called Caenacula, and which were the upper Chambers of the House; such was that upper Room 
Act. xx. 7, etc.  from whence fell the young Man Eutychus whom St. Paul recovered to Life, which we find was three Stories high, enlightened with many Lamps, where the Faithful were met together on the Night of the Lord's-Day for the Breaking of Bread; that is, for the Celebration of the Mysteries which was followed with a repast, viz. the Love-Feast. In the Persecutions they were often forced to hid themselves in the Cryptae or Hollow places 
v. Baron. an lvii. n. xcix.  under Ground, without the Cities; like the Catacombs still to be seen at Rome. When they had more Liberty, they met in Public Places, known by all to be the 
Idem. an. ccxxiv. n. iii. an. 245 n. 302. Euseb. viij Hist. c. iii.  Churches of Christians. We see Examples thereof in the reigns of the Emperors Alexander and Gordianus. The Emperor Gallienus causing a stop to be put to the Persecutions, gave order that the Christians should have their Cemiteries restored to them; near which commonly stood their Churches; and when Paulus Samosatenus was deposed, the Emperor Aurelian commanded the Church, viz. the 
Ibid 30.  Material Church of the place, to be restored to those who continued in Communion with the Bishop of Rome. Some of these public Churches had been before Private Houses; as that of the Senator St. 
Martyr. Rom. xx. Jun.  Pudens, the happy Father of so many blessed Children, St. Novatus and St. Timotheus the Priest, and the Virgins St. Pudentiana and St. Praxeda. This illustrious Family had been instructed in the Faith by the Apostles themselves; and their House was turned into a Church by the Priest St. Pastor. There were often also new Buildings erected on purpose for this use: A little before the Dioclesian Persecution, they had in all City's Churches new built from the Ground; so mightily was the number of the Faithful increased; and the Persecution began by the pulling 
Euseb. viij. Hist. c. iii.  down these Churches.  
In these Assemblies they said their Prayers before mentioned, at the stated Hours of the Day and Night: But the chief work of their meeting together was to offer the Sacrifice, which could not be done without a Priest. They called it either by the Scripture names of the Supper, the breaking of Bread, the Oblation; or by the names afterward received in the Church, as the Synaxis; that is to say, Assembly, 
Dominioum. Collecta. Cypr. Ep. lxiii ad Caecil.  in Latin Collecta: the Eucharist; that is, Thanksgiving; the Liturgy; that is, the Public Service. In the time of the Persecutions, for fear of meeting with disturbance from the Infidels, they sometimes administered it before Day. There was but one Sacrifice in each Church; that is, in each Diocese: 'Twas the Bishop that Offered it; nor did the Priests do it, but in case of the absence or Indisposition of the Bishop. But they assisted him in performing the Service, and all of them Offered together with him. The Order of the Liturgy hath been changed according to the difference of Times and Places: Some Indifferent Ceremonies have been added to it, and some others retrenched; but the Essentials have remained always the same. The Account we find of it in the first Times, is this;  
After some Prayers, followed the reading 
St. Just. two. Apol. in fi.  of the Holy Scriptures, first out of the Old Testament, and then out of the New. They always concluded with a Lesson out of the Gospel, which when Read the Bishop Expounded, adding thereto some proper Exhortation suited to the occasions of his Flock. That ended, they all risen up, and turning their Faces to the East, with hands lift up to Heaven, they Prayed for all sorts and Conditions of Men, for Christians and Infidels, great and small; particularly for all that were any ways afflicted or distressed in Mind, Body, or Estate. A Deacon called upon them to Pray, a Priest pronounced the Words of Prayer, and the People gave their Assent by answering, Amen. Then 
Cypr. Ep. lxiii.  the Gifts were offered, that is the Bread and Wine, mingled with Water, which was to be the matter of the Sacrifice. The People gave the Kiss of Peace, Men to Men, and Women to Women in token of their perfect Unity. After that every one gave his Offerings to the Priest, and he in the name of them all offered them up to God. Then he began the solemnity 
Cypr. de. Orat.  of the Sacrifice, calling upon the People to lift up their Hearts to God, and with the Angels and all the Heavenly powers to Laud and Magnify his glorious Name; next he proceeded to repeat the History of the Institution, and pronoucing the Words of our Saviour, he 
St. Just.  made the Consecration; after that together with the People he rehearsed the Lords-Prayer, and having himself received the Communion, he gave it the Deacons for the rest of the Congregation. For Regularly all those that entered the Church were to Communicate, especially 
Can. Apost. ix. 10.  all that Ministered at the Altar.  
As for those who had not the opportunity of assisting at the Sacrifice in Person, the Eucharist was sent to them by the Hands of Deacons or the Acolythi. They reserved part of it also to be always in readiness for the Viaticum for Dying Persons, as a provision for their Journey. They permitted the Faithful to carry it Home; to take it every morning before they touched any other Food, 
Tertull. i. ad uxor. c. v.  or upon sudden occasions in case of Danger; as when they should be called to suffer Martyrdom. These things were admitted in those Days. For they had not then the liberty of meeting together and celebrating the Mysteries when they pleased. That which was thus carried abroad was only the Bread. Though in their public Assemblies all in General communicated under both kinds, excepting little Children, to whom was given only the Wine. The Agapa or Love-Feast, which in these first times followed the Communion, was a Repast of ordinary Food, which they took altogether in the same place, where they had Communicated. In after times it was given only 
Const. Apost. two. c. xxviii.  to the Widows and the Poor. There was always set aside a Portion for the Pastor though Absent. The Priests and Deacons had a double Portion. Every one also of the Readers, Singers, and Doorkeepers had their share of it.  
'TWAS in these same Assemblies that 
XIV. The secret of the Mysteries.  (as far as was possible) they Administered the other Sacraments, which was the cause of the special care they took not to admit any Infidel. For they inviolably observed that command of our Saviour, of not giving Holy things to 
Mat. seven. 6. v. Method des peers. ch. viij.  Dogs, or casting Pearl before Swine. This is the reason why they called Sacraments by the name of Mysteries, that is to say things Concealed, and that they kept them to themselves with a sacred secrecy. They kept them concealed not only from the Infidels, but from the Catechumen also. They not only declined to Celebrate the Mysteries before them, but would not so much as inform them what was done at the Celebration, nor pronounce in their presence the solemn words, nor Speak a syllable in their Hearing concerning the nature of the Sacraments. Much less did they Writ upon this Subject. And if in their public Discourse, or in any Writing which might fall into profane Hands, they were obliged to Speak of the Eucharist, or of any other Mystery, they did it in obscure and Enigmatical 
Act. two. 42. 46. Act. xx. 7. 11.  Terms. So in the New Testament to break Bread, signifies to consecrate and distribute the Eucharist, a Phrase by which the Infidels could not guests what was meant. This Discipline of the Church Continued for many Ages after the Persecutions ceased.  
'Twas not strange to the Heathens to see Mysteries in Religion: They themselves observed the like in their Profane Ceremonies. They who were Initiated into the Mysteries of Isis, or Osiris, or Ceres Eleusinia, or Cybele, or the Samothracian Gods, or other such like, were bound under the most dreadful Maledictions to conceal the secret of the Mysteries; and he that should have divulged them, would have been looked upon as a most accursed Wretch. Hereof Apuleius gives us a 
Apul. Asin. lib. xi.  lively Instance; and 'tis upon this account that Herodotus as he is speaking of the divers ceremonies of the Religion of the Egyptians, or other People, often adds: I know the reason of these things, but I dare not tell it.  
YET this secret of the Mysteries gave 
XV. The reasons of the general Odium against the Christians.  occasion to many false and scandalous Reports against the Christians. For Men generally conceal themselves rather for Hurt than Good. And 'twas a thing but too Notorious, that in other Religions, the Mysteries which they took such care to Conceal were indeed no better than a 
Orig. in Cels. i. Tertull. Apol. seven.  Cover for the most infamous Practices; as in the ceremonies of Ceres and Cybele, and in the Sacrifices of Bacchus, which were forbidden at Rome, by a Decree of the Senate A. V C. 568. in which were Perpetrated 
Liv. lix. c. 9  most horrid Cruelties. The Prejudice they had against the Christians made them readily Imagine, that what they kept so secret, was something of the like Nature. And these suspicions were 
Castor. ap. Euseb. iv. Hist. c. seven. Bar. an. cxx. n. 22. etc. Epiph. Hares. xx. and xxvii. Iren. lib. i c. xxiv.  supported by the detestable Villainies committed in their Conventicles by the Gnostick, the Carpocratians, and other Heretics, which indeed were such that one would scarce believe the account the Fathers give us of them. Now all these Heretics went under the Common Denomination of Christians, Besides, from among the Catholics themselves, there were always some Apostates who Revolted to Paganism; eithere out of levity of Mind, or refusing to submit to Penance after the Commission of some grievous Sin, or as not being able to bear Persecution. These Apostates in their own Defence, Invented Calumnies against the Christians, or at least confirmed and heightened those that were already forged against them: And having been themselves Initiated in the Mysteries of the Christians their Testimony passed for Undoubted.  
Thus came to be spread that Lie, that the Christians in the Night assemblies, cut the Throat of a young Child to dip their Bread in his Blood, and after that Roasted him, covered him over with Flower and so fed upon his Flesh: Which false Report plainly arose from the Mysteries of the Eucharist Misrepresented: To this they Farther added, that after having taken together their common Repast, in which they eat and drank to Excess, they cast a bit of Meat to a Dog who was tied to a Candlestick, so that the Dog leaping at the Bait threw down the Candle, after which being now in the 
Min. Fael.  Dark all the Men and Women were Promiscuously together, like so many Beasts without any choice or Distinction as it happened. How absurd soever these Fables were, yet the People believed them, and the Christian Apologists, 
Ter●●ll. Apol. c. seven. 8. 9 Orig. Contr. Cels. vi. p. 293.  were obliged to bestow a serious Answer upon them. The Example of the Bacchanals in Rome about two Hundred Years before, in which were Discovered such horrid Villainies, had taught them to believe in general that there could be nothing so Abominable that might not be Introduced under the colour of Religion.  
The Christians were also charged with being Enemies to all Mankind, and to the Roman Power in particular. That they rejoiced at the disasters of the Public; 
Luc. in Philopat.  were grieved at its Successes, and wished the ruin of the Empire. That which gave occasion to all those Surmises was, That they heard the Christians talk so much of the Vanity of all Earthly Glories, of the end of the World, and of the last Judgement; or perhaps they were somewhat Alarmed from what some indiscreet or malicious Persons might have told them, concerning the 
Tertul. Ap. c. xxxv.  Punishments denounced in the Apocalypse, against Idolatrous Rome, and the Vengeance which God would one Day take on her for the Blood of the Martyrs, which she had spilt. That which further increased these Suspicions against the Christians, was their not joining with their Neighbours in their Public Rejoying, which consisted in Sacrifices, Profane Feasts, and Spectacles full of Idolatry 
Const. Ap. v. c. 9 Clem. two. Paedag. Ambros. Serm. xvii. deCal. Jan. Aug. in Ps. xcviii. n. v.  and Dissoluteness. On the contrary, they rather chose to pass those Days in Penance and Mortification, in consideration of the numberless Sins and Provocations then committed against God, and they rejoiced on those Days which the Supersttion of the Pagans had marked for Calamitous and unfortunate. They avoided their Fairs because of the profane Plays there Acted. If ever they went to them, it was only just to provide themselves necessaries, or to buy some Slave, in order 
Const. Ap. two. c. xxvi.  to convert him.  
And indeed this one thing was sufficient to render them odious to the People, their openly declaring against all the established Religions. 'Twas to no purpose to tell them that they worshipped the only true God, maker of Heaven and Earth, and that they worshipped him in Spirit, daily offering up to him the Sacrifices of their Prayers. This was a sort of Language these blind Idolaters knew not what to make of. They demanded of the Christians to tell them the name of their God; and called them downright Atheists, because they Worshipped none of the Gods that stood in their Temples: had not burning Altars, nor Bloody Sacrifices. The Sacrificing Priests, the Augurs, the Aruspices, the Diviners of all sorts; in a Word, all those whose Employment and dependence was upon the Idolatrous worship, spared not to foment, and blow up the Rage of the People against them: To that purpose they made use of pretended Prodigies, accusing the Christians as the Causes of all the Public Calamities that befell them; when they were plagued with Famine, Pestilence, War, or the like; all was charged upon the score of the Christians, by means of whom, said they, the Wrath of 
Tertul. Ap. xl. Arnob. init.  the Gods is drawn down upon places where they are suffered to live.  
These violent Prejudices against the Christians, made them fly in the Face of their very Virtues, and turn them to their reproach. The Love they bore to one another was scandalously Interpreted; the common Appellation used 
Tertul. Ap. c. xxxix. Petro.  amongst themselves of Brother and Sister, were wrested to an ill sense; as indeed the Heathens had abused those Names in their infamous Amours. The large Alms they distributed were Censured to be done with an evil Design, to seduce the Poorer sort 
Acta S S. Hippolyti. etc. apud Baron. an. 259. n. xiii.  of People, and strengthen their Faction; or as a contrivance of the covetous Bishops to draw into their Churches vast heaps of Treasure to lie at their disposal. As for Miracles, they said, they were only pieces of Sorcery and Magical Impostures: And 
Prud. hymn S. Laurent.  indeed the World was then over run with cheating Quacks, Jugglers and Fortune Tellers, who had their several ways of Divination, by which they pretended to foretell things to come; and by Virtue of their Spells and Charms, by the Power of some Barbarous and unintelligible Words, and Fantastic Figures and Characters, to be able to cure Diseases. And whether it were all done by trick, or whether they were really assisted by some evil Spirit; they imposed upon the Eye sight, and did actually perform many strange Feats, to the Amazement of the Beholders; so that 'twas no new thing to hear talk of Miracles; nay, nor to see them. They confounded the true with the false, and equally despised all pretenders to them. And the Country out of which the Apostles and first Christians came, increased this contempt of them. For the greatest part of these kind of Impostors came out of the East.  
The Persecutions themselves were a sufficient Ground of hatred against the Christians; People supposed them Criminals, because they were every where treated as such, and judged of the greatness of their Crime by the severity of their Punishment. Thus they were looked upon as an accursed Race of Mortals, 
Tertul. Ap. c. l. Baron an. cxxxviii an. v.  devoted to destruction, and marked out for Flames and Gibbets. And to add contumely to Injustice, they branded them with ill Names. And these are those mighty things which rendered the Christians so odious to the ignorant and unthinking Multitude. Upon these wild and general Notions, Suetonius and Tacitus, following common Fame, found all they say concerning the Christians. The Emperor Claudius (saith Suetonius) 
Judaeos impulsore Chresto assiduè tumultuantes Româ expulit.  banished the Jews from Rome; who at the Instigation of Chrestus, were always making disturbances; as if Jesus Christ had been then living, and the Head of a party among the Jews. The same Author reckons 
Suet. Ner. n. 16. Affecti suppliciis Christiani, genus. Hominum Superstitionn novae & maleficae.  among the good Actions of Nero his having caused the Christians to be brought to Punishment, A Sect, saith he, of a new and dangerous Superstition. Tacitus speaking of Nero's having fired Rome only to divert himself with the sight, saith that he charged it upon those who were commonly 
Tac. xv. annal. quos per stagitia invisos vulgus Christianos appellabet.  called Christians, a sort of People who were generally hated for their Practices. After which he adds, They took their Name from a certain Person called Christ, who in the reign of Tiberius Caesar, was put to Death by Pontius Pilate. But this Pernicious Superstition, 
Repressaque in praesens exitiabilis Superstitio, etc.  after having suffered some little check, broke forth a new, and spread itself not only throughout all Judea, where it took Birth; but also to Rome its self, the place where every thing that is black and infamous 
Quo omnia undique atrocian & pudenda confluun● celebranturque.  seems to Centre and Rendesvouse: First, there were some seized who confessed, and upon their discovery vast numbers were Condemned, not so much upon the account of the Fire, as being a Sacrifice to the common Odium. He treats them afterward as a Mischievous sort of People, and such as well deserved the most Exemplary Punishments.  
Even the Men of Learning and Ingenuity among them, that would Vouchsafe to enter into any examination of the matter, were not without their aversions against the Christians. Those persons of Learning were either Greeks or Romans, who used to despise other Nations under the notion of Barbarians, and above all People the Jews; a Nation that had for a long time made but a Despicable Appearance in the World, and stood particularly Branded for a People of a ridiculous Superstition and sottish Credulity. This may a Jew believe, not I; saith Horace 
Credat Judaeus Apella, non ego. Hor. i. Sat v.  speaking of a Prodigy. When therefore they were told that there were some Jews who adored as the Son of God, a Person that had been publicly put to Death upon the Cross, and that the grand Controversy between them and the other Jews was, whether this Person was 
Act. xxv. 19  yet Living after his Death, and whether he were the true King of the Jews; one may readily imagine how Ridiculous these Disputes would appear to the Heathens. They saw that those of this new 
Act. xxviii. 22.  Sect were hated and Persecuted by all the other Jews, so that it often proved an occasion of great Commotions among them, and therefore they concluded that these were a worse sort of Jews than all the rest.  
They further Objected, that those of this new Religion used neither arguments nor Eloquence to convince men's Understanding, but barely bade them Believe what was told them without disputing it, pretending Miracles for all they said. That the Greatest part of them were poor ignorant Souls, that never looked into any Books, but the Writings of the Jews. That they set up for Teachers and Instructers, but 'twas only of People Simple and Ignorant 
Orig. Com. Cels.  like themselves, as Women and little People; finding them more forward to receive their Doctrine, than Persons of Sense and Learning. And indeed this was a thing altogether new to them. For there was no Provision made by the 
Aug. de vera Rel init.  Heathens for the Instruction of the common People in matters of Religion. They had only the Lectures of their Philosophers, who Read to them the precepts of 
Orig Contr. Cels.  Morality, but never meddled with the proper Offices of Religion. Besides, as all the Heretics passed under the name of Christians, they ascribed to the whole Body of Christians all the Wild Fancies of the Velentinians and the other such like Visionaries encountered by Irenaeus. The Heathens confounded all these Extravagancies with the Catholic Faith; so that the Religion of the Christians appeared 
V Baron. an. cl xxix. n. 17. and 28.  to them a mere mess of Infatuations, vented by a parcel of Ignorant Crack-brained Fools.  
For what reason, said they, can you 
Euseb. Praepar. i cap. two.  give us why we should quit the established Religions, Pleading so long a Prescription of Time, recommended with such a pomp of Ceremonies, confirmed by the Authority of so many Kings and Legislators, and received by the Consent of all People, both Greeks and Barbarians; and that to embrace a Novel Invention of we know not who, and run ourselves a ground upon the Jewish Fables: Or if you have a mind to turn Jews, why are you not Jews thorough out? But your Extravagancy is unaccountable in Worshipping the God of the Jews whether they will or no, and in Worshipping him in such a manner as the Jews themselves Condemn as much as we, and in pretending to their Law with which you have nothing to do.  
'Tis true the Morals of Christians were very Exact, and their Practices answered their Principles. But all the World was then full of Philosophers, who pretended no less than the Christians both to the teaching of Virtue, and to the Practising of it. There were among them also many who in the first Ages of the Church, (perhaps in Imitation of the Christians) ran about the World from Place to Place pretending to make it their business to reform Mankind, and thereupon submitting themselves to many Hardships, and undergoing a kind of Persecution by the ill Treatment they sometimes met with, as Apollonius Tyanaeus Musonius, 
V Baron an. l xxv. n. 6.  Damis, Epictetus, and some others. The Philosophers had for many Ages before been in great Reputation. 'Twas taken 
Orig. Con. Cels.  for granted that nothing more could be added to what had already been said by some of them. They could not imagine that Barbarians should have any thing better to offer than Pythagoras, Socrates, Plato, or Zeno. They concluded that if these new Pretenders had any thing that was good in them, 'twas but somewhat which they had borrowed from those Old Sages.  
Besides, the Philosophers were a more Agreeable sort of Professors, and their Principles better Accommodated to the inclinations of Mankind, than those of the Christians. The greatest part of them did not condemn Pleasure, nay some of them made Pleasure the Sovereign good. They left every one to enjoy his own Opinion, and take his own way of Living. If they could not persuade Men, their method was to rally and despise them; and that was all the trouble they gave them. But above all they took care not to pick Quarrels with the established Religions. Some believed them, and gave Mystical Explications of the most Ridiculous Fables. Others troubled their Heads no farther about matters of Religion, then to Acknowledge some first being, the Author of Nature, leaving the public Superstitions to those whom they believed incapable of higher attainments. Even the Epicureans, who of all others discovered themselves the most Openly against the popular opinions concerning the Gods, 
Assisto Divinis Horat.  yet freely Assisted at the Sacrifices, and in what part of the World So ever they were, joined with the rest in the outward Forms of Religious Worship there Practised. In this all their Wise Men agreed, not to oppose the Customs established either by the Laws of the Country or Prescription of Time.  
Their Belief of a Plurality of Gods went so far that they imagined every Nation, every City, every Family had Gods of its own, who took a more peculiar care of them, and whom therefore they were to Worship after a more peculiar Manner. So that they counted all Religions good in such Places where they had been of a long time Received. But the Superstitious Women among them, and other Weak and Ignorant People were always hunting after new Religions, imagining that the more Gods and Goddesses they worshipped, and the greater number and variety of Ceremonies they observed, the more Devout and Religious they were. The Wise Men among 
Liv. xxix.  them and their Politicians did what they could to Restrain this restless Humour and keep it within some Bounds; and therefore were against all Innovations in matters of this Nature. Above all they Forbade all strange and Foreign Religions; and this the Romans made a Fundamental Principle of their Politics. To persuade their People to believe that 'twas to the Beneficence of their Titlar Deitys that Rome was beholding for all its Glorious Successes, and the Grandeur of its Empire. That their Gods must needs have been more Puissant Deitys than any of the rest, since they had brought under their Subjection all the Nations of the World. Thus when the Christian Religion was entirely established, the Pagans failed not to Impute to this Change of Religion, the Fall of the Empire which Succeeded soon upon it. And to answer these False Suggestions, was St. Augustin obliged to compose his large Treatise entitled De Civitate Dei.  
The Contempt the Christians had of Death, was not by the Heathens looked upon as any great matter. They saw every Day their volunteer Gladiators, who for some inconsiderable Reward, or perhaps for just nothing at all but to show their own Bravery, fearlessly exposed themselves to the Swords of their Antagonists, and ventured having their Throats Cut in the open Amphitheatre. They had Daily examples before them of Persons (and those of the best sort) who upon any little Disgust would fairly Dispatch themselves out of the World. Some of 
Vel jactatione ut quidam Philosophi. l. vi. §. seven. F. de injusto rump. & ire.  their Philosophers (as the Lawyer's report of them) did the like purely out of Vanity, of which Lucian's Peregrinus is a famous Instance. And therefore seeing the Christians Professing a Renunciation of the Enjoyments of this Life, and placing all their happiness in that to come; they rather wondered that they did not kill themselves. They tell us, Saith St. Justin, 
Justin. Ap. ●. init.  Go then kill yourselves without any more ado, get you gone to your God, and let us hear no more of you. And Antoninus, Proconsul of Asia, seeing the Christians Crowding the Court, and offering themselves to Martyrdom, cried out to them, Ah! 
Tertul. ad Scap. c. ult.  Wretched Creatures as you are; if you are so fond of dying, can you not find Ropes to hang yourselves, or Praecipices from whence you may break your Necks.  
Thus all the World were set against the Christians; the People and the Magistrates, the Ignorant and the Wise. By the one they were abhorred as Impostors and abominable Impious Wretches; by the other they were despised as a company of Man haters, Visionary, Foolish and Melancholic People. Intoxicated with an unaccountable Frenzy of throwing away their Lives for nothing: So Odious and Despicable were they in the sight of the World, that scarce any one would vouchsafe somuch as to change a Word with them; such was the Prejudice all Men had conceived against the Christians, that the very Name of Christians was sufficient for their Condemnation, and destroyed 
BonusV● C. Seius tantum qùod Christianus. Tertul. Ap. c. iii.  whatsoever else of good was found to be in them. Such a one (was their common saying) is an Honest Man, were it not for the misfortune of his being a Christian.  
THAT the Christians being so universally 
XVI. The Persecutions. the manner of proceeding against them. Their Punishments.  hated, should be Persecuted is not strange, but this one may justly wonder at, That the Romans, who in their Laws and Government, and in their other Conduct gave such Proofs of their Wisdom and Equity, should practise against their fellow Romans; or indeed against any human Creatures, such cruelties as we read of in the History of the Martyrs: That the Judges should cause the Person accused to be put to the Torment in their own Presence, in open Court, in the view of the whole World; that they should employ such different sorts of Tortures upon them, and that (as for all that appears) merely Arbitrary. It may be worth our while therefore, to observe in all this, what was owing to the standing Customs and Constitutions of their Government: and what was supperadded thereto by a false Zeal for Religion, and Reasons of State.  
The Romans tried all Causes in open Court; all their Processes as well Criminal as Civil, the Charge as well as the Sentence was given in some public place, where under a covered Gallery the Magistrate 
Cic. iv. Ver. i l. c. xl.  seated himself in his Tribunal, raised on high above the rest of the People, and surrounded with the Officers of the Court; the Lictors with Axes and Bundles of Rods in their Hands attending him, and the Soldiers standing by, always in a readiness to execute his Orders: For the Roman Magistrates had in their own Hands the Power of the Sword, as well as the Administration of Justice. The Penalties for every Crime where fixed by 
●. 6. § 2. F●de Paen. l. 9 §. 11. l. x. l. xxviii. etc. ibid.  the Laws; but so as to vary according to the Quality of the Offenders; and always more rigorous against Slaves than against Freemen; against Foreigners than against the Roman Citizens: Therefore St Paul was Beheaded, as being a Denizen of Rome, and St. Peter Crucified as a Jew. The Cross was the most infamous of all their Punishments; and they that suffered that Death, were generally first beaten with Rods, and had their sides burned with red hot Irons, or flaming Torches, before they were nailed to the Cross; their putting to the Rack was done in Public, and the manner of it was extremely Cruel; but it was seldom exercised 
Cic. ver. ult. n. lxiii.  upon any save Slaves or Persons of the lowest consideration. The Martyrology 
Martyrol. Rom. xii. Janu.  observes it as a thing Extraordinary, that St. Marinus being one of the Senatc●ian Order, was put upon the Eouleus and Tormented with the Vngulae Ferreae, or Iron Pincers, with which they pinched or burnt the sides of Malefactors upon the Rack. And yet 'twas after this way of Proceeding that most of the Martyrs were Tormented. The Roman Laws as well as ours of France, permitted none to be put to the Rack, save only for Examination sake. But they used the same means to make Christians deny their pretended Crimes, as they did to make others confess their real ones. The same manner of trying Criminals by putting them to the Rack, of stretching out their Limbs with Pulleys, whipping them, tearing and Searing their Flesh; continued in use under Christian Emperors; as appears by the Examples of St. Eutropius and St. Tigrius, who were thus Tortured, under other 
Sozom. viij. Hist. c. xxiv.  pretences, but really out of spite to St. Chrysostom.  
It was an ordinary thing to condemn 
l. viij. §. iv. v etc. §. xi. F. de paen.  the meaner and more infamous sort of People to the Mines, as now to the Galleys; or to expose them to be torn to pieces by wild Beasts in the Amphitheatre, for the diversion of the People. 'Tis not unlikely but that there were several other kinds of Punishments used in the Provinces; nor can it be denied, but that the Magistrates invented several new ones against the Christians; especially in the latter Persecutions, when their vexation to see the number of Christians still multiplying upon them doubled their Fury; and when the Devil Suggested to them the means of destroying rather their Souls than 
Martyr. Rom. xxviii. Jul.  their Bodies. I believe the being Condemned to Prostitution is a kind of Punishment never thought of in the World, but against the Christian Virgins. The extraordinary Admiration which they saw the Christians had for Chastity, put them upon that lewd of Persecution. And of the like nature was that which St. Jerome 
Hier. init. vitae S Paul.  relates of a young Martyr, whom they gently tied to a Bed of Roses, and under the most delightsome Circumstances, with an Immodest Harlot placed by his side; but so far was he from being overcome with the Temptation, that he bitten of his Tongue and spit in her Face; in short, there were a multitude of Martyrs Massacred or put to Torments, without any form of Justice; either by the Fury of the enraged Populace, or by the revenge of their particular Enemies.  
The Persecution generally opened with some Edict, forbidding the Assemblies of the Christians, and condeming to certain Penalties all those who refused to Sacrifice to the Gods. The Bishops presently gave 
Cypr. Ep. xv, etc.  notice thereof, Exhorting each other both to redouble their Prayers to God, and to Encourage their People. Many of the Christians hereupon took the advice given by Jesus christ to his Disciples, and fled 
Mat. x. 23.  for it. The Pastors and Priests divided themselves; the one part withdrew, the other part remained with the People; they kept themselves concealed with great care; for they were the Persons the most sought after, as being those upon whose loss the Flock would be scattered. Some of them 
Acta. S. Pion. Bar. an. 254. n. x. Can. xii. Petri Alex. to. i. Concil.  the better to keep themselves unknown, changed their Names; others were content to purchase their quiet, and to give Money to save themselves from being Persecuted: And thus by suffering in their Estates, they shown how much less they valued their Temporal concerns than their Spiritual. But if any one gave Money to procure 
Cypr. Ep. lii. ad Anconian. Libellatici.  false Certificates, that he had obeyed the Emperor's Edicts, he was counted in the number of Apostates; this being a tacit owning of himself an Idolater. The Rules of the Church forbade a Man voluntarily to expose himself to Martyrdom, or the doing any thing which might provoke the Heathens, and occasion Persecution; as the overthrowing their Idols, Firing their Temples, speaking Contemptuously 
Orig. Cells. viij.  of their Gods, or publicly opposing their Superstitions: Not but that there are Examples of holy Mattyrs that have done such like things, and of many others who declared themselves, and owned their Religion: But those extraordinary Persons we must suppose to have been acted by a special impulse; so that their singular Examples are not to be drawn into Precedent. The general 
Const. Ap. v. c. v.  Rule was not to tempt God, but to wait with Patience till one was Discovered, and called upon by Authority to give an account of his Faith. In this matter there were two opposite Heresies to be avoided, the Gnostics on the one hand, and the Marcionites on the other; the Gnostics and Valentinians decried the suffering of Martyrdom as a needless thing, alleging 
Baron. an. cxlv. n. iii. etc. x. an. ccv. n. xii. etc.  that Christ had died to save us from Death; not distinguishing what kind of Death it was that Christ died to save us from. They pretended also, that flinging away our Lives, was to affront God; who since he refused the Blood of Bulls and Goats, it was not likely that he should delight in the Blood of Men. The Marcionites on the other hand causelessly 
Bar. an. cxlvi n. xii.  ran themselves upon Martyrdom, out of their hatred of the Flesh, and of the maker of it, who they said was the evil Principle: So that the Church found it necessary to make inquiry into the Principles of those that had suffered Death for the Faith, to know upon what Grounds they proceeded, and whether they deserved to be Honoured as Martyrs; and 
Bar. an. cccii. n. c. xxvi.  this seems to have given the Original to Canonisations.  
When the Christians were Apprehended, they were carried before the the Magistrate, and by him Interrogated in open Court. If they denied themselves to be Christians, they were generally dismissed upon their own bare Word: For they knew that those who were true Christians would never deny their Faith, or that if they did once deny themselves to be Christians, they would effectually cease to be so. Yet sometimes for greater Assurance they made them do upon the spot some act of Idolatry, or utter some Contumelious Word against Jesus Christ. If they confessed themselves to be Christians, than they endeavoured to beat them off from their Constancy, first by Persuasions or Promises, then by threaten, or if neither of those prevailed, at last by Torments. They tried also to surprise them into the involuntary Commission of some Impiety; and then to make them believe that they had already Renounced their Religion; and that 'twas now too late to Recant. As they were brought upon their Trials in the Court, there were always standing near them some Idol and Altar: There the Heathens offered Victims in their Presence, and tried to make them eat some part of the Sacrifice; wrenching open their Mouths, and forcing down their Throats some bit of Flesh or at 
v Can. xiv. Petr. Alex. to i- Conc. p. 967. Acta. SS. Tharaci Probi & Andron. an. 290. Mat. xv. two. 18.  least some drops of Wine offered to the false Gods: And though the Christians well knew that not that which goeth into the Mouth defileth a Man, but that which proceedeth out of the Heart; yet for fear of giving the least occasion of Offence to those that were weak in the Faith they resisted with all their Might. Some having live Coals and Incense clapped into 
St. Cyrilla Martyr. v. Jul.  their Hands together, held them burning there for a long time, lest in throwing away the Coals they should at the same time seem to offer the Incense.  
The most usual Tortures they were put to was, to stretch them out at Length 
Eqvuleus.  upon the Rack or Wooden Horse, with Cords tied to their Feet and Hands, and drawn at both ends with Pulleys, or to Hang them up by the Hands with heavy weights fastened to their Feet: to beat them with Rods or great Clubs, or with Whips stuck with sharp pieces of Iron, which they called Scorpions, or with Thongs of raw Leather, or Leather loaded with Balls of Lead; so that many of them Died under the Blows. Others they stretched out at Length; Burnt and tore their Flesh and Skin asunder, either with Pincers, or Iron Currycombs; so that they often Bared them to the very Ribs, and opened the Hollow of their Bowels till, the Fire pierced into their Entrails and Choked them to Death. To make their wounds yet more intolerable, they some times rubbed them over with Salt and Uinegar, and as they began to close up Ripped them open again.  
During all the time of their Torments they were still putting Questions to them, and every thing that was Spoken either by the Judge or by the party Suffering, was taken down in writing Word for Word, by the public Notaires: So that upon every Trial there was left upon Record a verbal Process far more exact than any of those made now a Days, by the Officers of our Courts of Justice. For as the Ancients had the Art of Writing by Abreviatures, or a sort of short Notes where every single Character stood for a word, they wrote as fast as they Spoke. and took down precisely the very self same Words that were Uttered, making every one Speak directly and in his own Person, whereas in our verbal Processes all the Discourse runs in the Third-person, and the whole is put into order, and worded by the Register.  
These verbal Processes were what they called Acts. The Christians were very careful to get Copies of these Processes against their Brethren: And out of those Acts, as well as from what they themselves, who were present farther observed, were the Passions of the Martyrs reduce into Writing, and thus Authentically engrossed and preserved in the Churches. At Rome St. Clement set up 
Lib. Poncif. in Clem.  seven Notaries, every one of which had the Charge of this Affair, and two Quarters of the City assigned him: And St. Cyprian gives it as a special Direction to 
Cypr. ep. xxxvi.  his Priests and Deacons, that they should carefully note the particular Day on which every one suffered Martyrdom. The greatest part of these Acts of the Martyrs were lost in the Diocletian Persecution, and though Eusebius Cesariensis had made a great Collection of them, yet that is lost too. So that we have but few of them now remaining. Yet the Names of the most eminent Martyrs are preserved in the Menologies and Martyrologies, which set down for every Day the Martyrs, of the Day and the Place, where their Feasts are Colebrated; to which were afterwards added the other Saints.  
During these Interrogatories, they were Pressed to Discover their Complices, that is the other Christians, and Particularly the Bishops and Priests who Instructed them in their Religion, and the Deacons who assisted them; as also to Deliver up the Holy Scriptures. 'twas in the Diocletian Persecution, that the Heathens were more particularly bend upon destroying the Books of the Christians, looking upon that as the most Effectual means of destroying their Religion itself. They sought after them with the utmost Diligence, and burned all they could Seize. 
Acta. C. ten. an. 303.  They searched the Churches for them, the Lodgings of the Readers, and all private Houses. Upon all these Queries the 
Acta Mar. Alutin apud Bar. An. 303. n. 35, etc.  Christians kept their secrets as Inviolable as they did their Mysteries. They never 
Acta S S. Agapes &c apud Bar. an. 304. n. 40, etc.  named any Man's Person; they answered that they were Taught of God, they were assisted of God, they carried the Holy Scriptures engraven on their Hearts. They who were so Cowardly to Deliver up their Bibles, or Discover their Brethren or their Priests, were Branded with the Odious name of Traitors, If the Martyrs under their Torments uttered any Words at all, they seldom were upon any other Subject than that of Glorifying the goodness of God and Imploring his Mercy and Assistance.  
AFTER this cruel Examination they 
XVII. Prisons,  who still persisted in the profession of Christianity, were delivered over to Punishment; but they were often remanded to Prison, to be kept yet longer upon trial of their Patience, and reserved for fresh Torments; and indeed, the Prisons themselves were but another sort of Torment. These Confessors of Jesus Christ were thrown into the Darkest and most Infectious Dungeons, their Hands and Feet loaded with Irons, heavy clogs of Wood hanging upon their Necks, or Fetters with cross Bolts, contrived so as either to keep them standing, or their legs distended if they lay. Sometimes they strewed the Dungeon with little pieces of Pot-sherds or broken Glass; and there 
Prudent PaeriSteph. 4 de S. Vin. & al.  they forced them to lie Naked, all full of Cuts and Wounds. Sometimes they left their Wounds to fester and putrify upon 
Mart. xuj. April. de S Encratide.  them, and in that condition suffered them to die, with Hunger and Thirst. Sometimes they carefully fed and tended them but only to keep them in Heart for fresh Torments. They were generally denied the liberty of speaking one Word to any Person living; it having been found by experience, That under that Condition they had Converted many of the Infidels, even to the very Gaolers and Soldiers themselves that guarded them. Sometimes they ordered to be brought unto them 
Act. SS. Perpet. & Felic.  such Persons as they thought most likely to shake their Constancy; as their Fathers, their Mothers, their Wives, their Children; whose Tears and melting Discourses were another sort of Temptation; and many times of more dangerous Consequence than their Torments. If a Martyr 
Martyr. 31. Aug.  were with Child they deferred her Execution till she was Delivered; for so the Law required. Thus the famous Martyr St. Mamas, was born in Prison of his Mother Martyr St. Rufina.  
In the mean time the Church took a 
Const. Ap. v. c. two. Cyp. Ep. xi. Martyr. xxiii. Dec.  particular care of these Holy Prisoners. The Deacons often visited them, to do them all the Service they could, to go on 
de Diacono S. Anthimii.  their Errands, and to supply them with Necessaries. Their Brethren also frequently waited upon them, to support and encourage them to Suffer: They Congratulated their Torments, and wished to have a share in them; they kissed their 
Martyr. three Jun. de S. Zena. Tertul. two. ad uxor. c. iv. Tertul. de jejun. c. xii. Martyr. xi. Dec. de S. Thrason.  Chains, looked after their Wounded and supplied them with all Conveniencies, as Beds, , Diet, and other refreshments; insomuch, that Tertullian complained that they fared but too well in the Prisons; the Faithful spared no costs upon these Occasions. If they were denied entrance, they freely gave large Bribes to the Keepers and Soldiers to gain Access; nor would they be repulsed by their rudeness. They submitted to Blows and Contumelies, put up all Affronts and Injuries, patiently waited at the Prison Doors whole Nights together, in hopes of gaining the favourable Minute of satisfying their Charity. Whenever they could gain admittance, they looked upon the Prison as 
v Cypr. Ep. v. and vi.  a Church, Consecrated by the presence of the Saints; there they made their Prayers, and thither the Priests resorted to Celebrate the Sacrifice, and afford the Confessors the blessed Consolation of not going out of the World without the Protection of the Body and Blood of Jesus Christ. But if it were a Bishop or Priest that was in Prison, the Faithful there Assembled themselves together, that they might not lose the Opportunity of receiving the Eucharist, and carrying it home with them to their Houses; and in such Cases as these, they made use of any means they could. Sometimes the Priests for want of Altars, made the Consecration upon the hands of the Deacons; and that Illustrious Martyr St. Lucian of Antioch, being so staked down that he could not stir, 
Acta apud Bar. anno 311.  made the Consecration on his own Breast. One may well imagine with what force of Exhortation these Administrations were attended. All the Church looked upon these holy Prisoners as it were already Crowned in Heaven. They had a great influence upon the Prelates to obtain favour on the behalf of those whose weakness had betrayed them into Idolatry; insomuch, that it was found necessary to prescribe some Cautions and Limitations 
Cypr. de Laps. & ep. x. xi. xii, etc.  against the indiscreet Recommendations of some of the Confessors.  
WHITHERSOEVER the Persecutors 
XVIII. Their ear of Relics.  carried the Martyrs, the rest of the Faithful followed them; whether it were to the Rack or to the Execution: For the places of Execution were generally without the Walls of the City, and there the greatest part of the Martyrs, having either by the strength of Nature, or by Miracle out lived their Torments, were beheaded; thither did the faithful in vast numbers follow them, crowding the Streets as they passed along, and standing by them to the last, both to admire their Constancy, and by their Examples to fortify themselves against the like Trials. They carefully observed the last Words that came from their Mouths, which generally were Prayers: as that of St. Polycarp, recorded in the Epistle of the Church of Smirna; as also the Hymn of St. Athenogenes, an old Divine of the same 
Ap. Euseb. 4. Hist. 15. Martyrol. xviii. Januar.  Age, which he sung with a Joyful Heart just as he was entering into the Flames, and left a Copy of it to his Disciples. Many times also the standers by encouraged 
Euseb. vi. Hist. 3.  the Martyrs. Origen often hazarded his Life upon such Occasions; and there are many Examples of those who suffered Martyrdom themselves, for having exhorted others to it, as those mentioned 
Ap. Euseb. iv. Hist. 34.  in the Epistle of St. Dionysius of Alexandria, and in the famous Epistle of 
Ap. Eus. v. Hist. i.  the Church of Vienna.  
The Faithful undauntedly stood by their Martyrs while they were under their Torments, to receive in Sponges or pieces of Linen, the Blood that streamed from 
Martyrrol. Rom. iii. Fib. idem. three Jun. de S. Paula.  their Wounds, and to preserve it in Vials and put it in the Sepulchers with their Bodies. Seven Women were put to Death for having thus gathered up the drops of the Blood of St. Blaesus. And when St. 
Pont. Diac.  Cyprian was Beheaded, the Faithful spread pieces of Linen Cloth all about 
V Acta. SS. Thara. etc. an. 290. & St. Bonif. an. 505. Martyr. Rom. xxi. Aug. de S. Paterno.  him, to receive his Blood: They were no less careful to carry off the Bodies of the Martyrs, or gather up the remainders of them; for there was often nothing left of them but Bones or Ashes; as when they were burnt to Death or devoured by wild Beasts: And thence came the name of Relics. They spared no expenses to redeem them out of the Hands of the Executioner, and give them an honourable Interment: And this very thing cost many of them their own Lives. There are many Examples of those who 
Martyr. Rom. xvii. Feb. de S. Juliano seven Dec. de. S. Agathone. v. Mart. de S. Nicandro. xxi. Aug. de S. Paterno. three Mart. de S. A●●erio. xvii. Dec. xxvi. Aug. de S. Irenaeo & Abundio.  suffered Martyrdom themselves, for having kissed the dead Bodies of the Martyrs, or for having hindered others from insulting them after their Death, or for having searched for their Corpse, to give them Christian Burial. Some have been thrown into the Common Shores for having drawn out of them the Bodies of the Saints. St. Asterius the Senator, gained to himself the Crown of Martyrdom, by his having been seen to carry on his Shoulders the Dead Body of a Martyr. The Disciples of St. Ignatius carried his Relics as far as from Rome to Antioch.  
This care which the Christians shown 
Roma. Subterran. l. i c. two. iii. Epist. Eccles vine. apud. Eus. v. c. i.  to preserve the Relics of the Saints, made their Persecutors on the other side as careful to mangle and tear asunder the Bodies of the Martyrs after their Death, and scatter abroad every part, and particle of them: And thus they thought they should lessen their Hopes of a future Resurrection. You do but abuse yourselves, (said they) with false hopes, in imagining that your Bodies shall be preserved to that Day; you expect to receive them again; you think to have them embalmed and wrapped up in the rich dresses those Women infatuated with your idle Fancies, designed to bestow upon them; but leave that care to us, we'll see your Bodies fairly disposed of. They cast them to be devoured by wild Beasts: they threw their Corpse among those of the Gladiators, 
Acta S. Tharaci. etc. Prudent. de S. Vinc.  or other Malefactors; they tied great Stones to their Bodies, and so cast them into deep Rivers; they burned them and scattered their Ashes in the Air. But for all these Precautions, the greatest part of their Relics were preserved, either by the extraordinary Zeal of the Faithful, or by the Miracles which God himself often wrought upon these Occasions.  
As soon as they had laid the Bones of the Martyrs in their Tombs, they paid great Honours to the Tombs themselves, 
Ap. Bar. in Martyr. ix. Aug.  where they lay. After they had put S. Laurence in the Grave, (saith the Acts) They 
Martyr. xvii. Janu: de S. S. Diodoro etc. xii. Aug. de S. Hilaria. xiv. Febr. de S. S. Proculo etc. xxiii. Janu. de S. Emerent. Tertull. de Coronâ. c. iii. Cypr. Ep. xxxiv.  Fasted and watched there three Nights together, with a vast concourse of Christians. The Priest St. Justin offered the Sacrifice, and they all Communicated. Many Saints have suffered Martyrdom for being taken Watching or Praying at the Sepulchers of the Martyrs, or Celebrating their Feasts; which was Annually done, as appaers by the Testimonies of Tertullian and Cyprian.  
THEY whose Lives they spared were either Banished at large or else obliged to 
XIX. The Confessors.  suffer that which the Roman's called Deportation, which was a more Rigorous sort of Banishment, and accounted a Civil Death. These Exiles were sent either into the less Inhabited Islands, or into Barbarous Countries, upon the Frontiers of the Empire. Banishment at large was for Persons of the best Qualities; Deportation for those of a lower Condition: but the meanest of all were commonly condemned to labour in the public 
V Serm. Cypr. ad Martyr.  Works, especially in the Mines. They were made Slave to the states, and therefore generally had a mark Branded on 
Inscripti.  their Forehead with a Red-Hot-Iron, by which they might be known if they made their escape. They had always Iron on their Legs, were poorly Fed, pitifully Clad, often Beaten and wretchedly abused; in short, their Condition was at least as miserable, as is now that of Galleyslaves. 
Const. Apost. v. c. i 3.  Their Fellow Christians took great care to Relieve them, and as much as was possible to make the hardships put upon them more Tolerable. All those that Died in this condition, for the Faith, were 
Martyr. xi Dec. de S. Thrasone.  counted in the number of Martyrs: And they who ever returned out of their Exile or Slavery, were placed in the Rank of Confessors: For this was a Name given in Common to all those who had undergon any Suffering for the Faith, and generally to all those who had made a public Confession of their Faith before the Judges. They had great Honours paid them all the rest of their Lives, and were often Advanced to Holy Orders for their Constancy.  
BUT as for such who had been Overcome 
XX. Excommunication and Penance.  by Persecution, So as to have Renounced their Faith, though it were Purely out of Weakness and under the Violence of Torments, yet unless they Submitted to do public Penance, they were Excommunicated. Excommunication deprived them not only of the use of the Sacraments, but also debarred them 
Const. Apost. v. c. two.  from entering the Church, or holding any correspondence with the Faithful. No Man would Eat with them or so much as speak to them; every one shunned them, as one would do Persons infected with the Plague. And so St. Paul commands 
1 Cor. v. 9 10.  that wicked Christians should be more shunned than even the Heathens themselves; for from the Heathens they could not absolutely Separate without going out of the World. Nor were the Apostates to Idolatry the only Persons thus used: The same Discipline passed upon Heretics, Schismatics and all notorious Offenders. For there were some bad Christians even in the best Times of the Church. St. Paul writing to the Corinthians, complains 
2. Cor. xii. 21.  that there were among them many Persons guilty of Gross Uncleaness, who had not done Penance for their Sins: And to the Philippians, that there were many among them whom he calls Enemies to the Cross of Christ. Such as 
Phil. iii. 18.  these were cut off from the Congregation of the Faithful. There were scarce 
Epist. Cleri Rom ad Cypr. xxxi.  any but Bishops or Priests that might Converse with them, and they only in order to bring them to Repentance, so long as there was any hopes of it. Besides they did not cease to Pray for them. And thus they treated those who did not offer themselves to Penance.  
As for those that did, they were received with a great Compassion, but tempered with Discretion. They were made to understand that this was a favour not over hastily to be granted, and therefore they commonly took some time to try whether their Return was hearty and sincere. Pennance was Imposed publicly in the Church; where the Offender Clothed in Sackcloth, and covered with Ashes, threw himself down in the midst of the Congregation; embraced the Knees 
Tertull. de Poenitent. c. xi. & de Pudic. c. xiii.  of the Faithful, and kissed their Feet, to move their Compassion and obtain their Prayers; to which the Bishop also Exhorted them in a discourse particularly made upon that occasion. The Penitent was still kept upon Trial, and enjoined many Laborious Exercises. They obliged him to Fast either constantly, or at least very often, and live only on Bread and Water or some such hard Fare; proportioning his Abstinence according to the strength of his Nature, the grievousness of his Sin, and the fervour of his Repentance. They caused him to continue in Prayer for a long time together, either kneeling upon his Knees, or lying flat upon the Ground: To watch, to lie upon the bare Ground, to give Alms according to his Ability. During the time of his Penance, he was to abstain not only from all Recreations, but also from ordinary Conversation to keep no Company, meddle with no Business, nor have any communication somuch as with the Faithful themselves, except in Cases of great Necessity. He went to the Church, but 'twas only to hear the Sermon and Prayers, and was not admitted to the Sacrament.  
In the mean time the Bishop, either in 
Const. Apost. lib. 2. c. 61. 7, etc.  his own Person, Visited the Penitents, or sent some Priest to Examine and deal with them according to the Dispositions he found in them, upon which he was very exact in making his Observations: Some he awakened with Terrors, and to others 
Ibid. xli.  he administered Consolations; variously 
Chrysost. two. Sacerd. init.  accommodating his Applications to the quality of the Patient and the symptoms of the Distemper. For the Prelates looked upon the discipline of Penance as a sort of Spiritual Physic, and concluded that 
Ambros. in Psalm. 37. & 3. Epist. nineteen.  the Cure of a Diseased Soul required at least as much Skill, and Management, and Patience, and Attendance as that of the Body: For they knew that vicious Habits are not to be removed but by a long Course of time and a most exact Regimen. Thus in time Pennance came 
Epist Can. S. Greg. Thaum Epist. Can. Petr. Alex.  to be distinguished into its different Degrees, and to have the term of its Continuance Stated. But all that depended much upon the Descreton of the Bishops. As they were careful not to discourage 
Cypr. Ep. 52. ad Antonian.  their Penitents by too excessive a Severity which might make them become Desperate, and prove a Temptation to them to Relinquish the Faith, and to Revolt to Paganism: So on the other hand they found it necessary to check their Impatience; 
Cler. Rom. ep. 31  as knowing that nothing could be more Hurtful to them than too early an Absolution. Aperfect Reconciliation was never granted till they saw it sought 
Cypr. Ep. Iu. ad Corn.  for with Tears, and Merited by an Effectual Reformation of their Manners. There was nothing to be got by Importunities, much less by Menaces. Those Bishops who outbraved the Persecutions of the Heathens, were not to be frighted with Words from their own Children. The time of Penance was always long, at least, unless there were some special Reason for the shortening of it; as the Extraordinary fervour of the Penitent, a mortal Distemper, or present Persecution: 
V S. Cypr. Ep. li. Epist. 3. apud Cypr, etc.  For in such a Cases they were careful not to let them Die without the Sacraments. This Dispensation which shortened the Regular Penance was called Indulgence, and was often granted upon the request of Confessors in Prison or Exile.  
If the Penitent during the time of his Penance, committed any new Crime, he was obliged to begin his Penance again. If they saw his Punishment did no good upon him, nor produced any change in his Life, they let him continue in that State; not admitting him to the Sacraments; and if after having received Absolution, he relapsed into any heinous Sin, there were no more Sacraments for him: 
S. August. Epist. liv. ad Maced. c. seven.  For public Penance was never granted for more than one time: All they could now do, was to pray for him, and to Exhort him to Repentance and newness of Life, and to bid him have hope in the Mercies of God, which are boundless. There were some Sins, for which, the Penance how sincerely and fully soever performed, was to continue one's whole Life time; after the Commission of which the Communion was never to be given, but upon the point of Death. Apostates 
Cypr ep. liii. ad Anton. Conc. Arel. i c. xxii.  who never prayed, Penance till they saw themselves in danger of Death, were not then admitted to it: And though it was granted in that Extremity to other sorts of Sinners; yet they did but little depend upon that Repentance, which looked as if it had been forced upon Men only by the present dread of Punishment. They who had been once placed among the Penitents, though Absolved and Reconciled; yet could never after that be capable of receiving holy Orders, or of being advanced to any Ecclesiastical Ministry. And if a Priest or any Clerk had committed a Sin deserving public Penance; he only lost his station in the Church; that is, he was for ever after Interdicted the Exercise of his Function, and reduced to the state of a simple Laic. But that they might not 
Can. Apost. xxiv.  punish the same fault twice over, and out of Reverence to the Sacrament of Orders, they imposed on him no other Penance.  
If any one shall wonder at this Discipline of the Ancients, let him consider that the Sins to which Penance was due, were in those Days rarely known among Christians; for as with us, Persons of Honour, who are well Educated and settled in the World, seldom fall into those Crimes which bring them so far under the lash of the Law, as to make them liable to the infamy of Public Punishments; so of old, it did not often happen that Christians so carefully admitted, and so well instructed, should be guilty of Adultery, Homicide, or other such like heinous Sins which deserved Death. Tertullian declares that the Catholics were easily distinguished from 
De prescript. c. xli. xlii. Apol. c. iv. v.  the Heretics, by the difference of their Behaviour; and he boldly upbraids the Heathen, that their Goals were filled with none but Heathens like themselves; or if any Christians were there, it was upon no other account but barely for their being Christians: Or if (saith he) any other Crime can be baid to their charge, they are no longer Christians. Innocence with us is a necessary Virtue; we understand it perfectly, as having learned it of God who is the best Master, and we practise it with the greatest Care, as being obliged to it by that Judge whom we must not despise.  
THERE were some Christians who 
XXI. Asceticks, Virgins, Widows, Deaconesses.  Practised all the Exercises of Penance without being obliged to them, and without being excluded the Sacraments; but than it was out of their own voluntary Devotion, in imitation of the Lives of the Prophets and St. John the Baptist, and following the Councils of St. Paul, for Exercising themselves unto Godliness, and 
1 Tim. iv. 7. 1 Cor. ix. 27.  keeping under the Body to bring it into Subjection. These were called Asceticks; that is to say, Exercisants. They generally kept themselves close shut up in their own Houses, where they lived in great retirement; adding to the usual Frugality of Christians, some extraordinary Fasts and Abstinences. They kept themselves to what they called Xerophagy, that is feeding only upon dry Diets, and held out their Fasts to two or three Days together, or some times longer. They accustomed themselves to wear Sackcloth, to walk Barefoot, to sleep upon the Ground, to Watch the greatest part of the Night, to be constantly reading the holy Scriptures, and as much as was possible to Pray without ceasing. Origen 
Euseb. Hist. vi. c. iii.  for some time led this Life; and many of these Asceticks became great Bishops 
Hier. de Script. 87. in pierio.  and Doctors.  
All the Asceticks lived in great Continence, and all Christians in general highly admired that Virtue so much recommended by Jesus Christ and his Apostles. 
Just. Orat. ad Anton. Pium.  A young Man of Alexandria, under the reign of the Emperor Antonine, presented a Petition to the Governor of that City, that he might have a Surgeon allowed him to make him an Eunuch; and many there were who did so in good earnest; 
Can. Nic. i.  so that the Church was obliged to make a Law on purpose to repress that indiscreet Zeal.  
There were a great number also of young Persons of the Female Sex, who Consecrated their Virginity to God either by the Advice of their Parents, or of their own proper Motion: These Virgins led the Ascetic Life; for they did not look upon Virginity as any thing, if it 
v Hier. Ep. de Asellâ.  were not attended with great Mortification, with Silence, Retirement, Poverty, Labour, Fast, Watch, and continual Praying. They were not esteemed as Virgins who would not deny themselves the common Diversions of the World, even the most Innocent; as the taking too great a delight in Conversation, the affecting a Pleasantness and agreeableness of Humour and Discourse, so as to make a show of their Wit and Ingenuity; much less would they endure those that set up for Bells, for Dressing, Perfuming Long-Trains, and moving with an affected Air. St. Cyprian recommends scarce 
Cypr. de Hab. Virg.  any thing else to Christian Virgins but the renouncing all the vain Ornaments of the Body and Ostentation of Beauty. He well knew how fond young Women are of such gaudy Trifles, and of how pernicious a Consequence they might prove to those of their Profession. In the first Ages the Virgin's Consecrated to God, generally lived at home with their Parents, or in private by themselves, two and two together, never going abroad but when they went to Church, where they had a place allotted them to sit by themselves, separate from the rest of the Women. If 
Ambros de virg laps. c. vi.  any one violated her Holy Resolution and Married, she was enjoined Penance.  
The Widows who renounced second Marriage, passed their time much after the same manner as the Virgins, in Fast, 
v Heir. in Ep. Paulae.  Praying, and the other Exercises of the Ascetic Life; but they did not keep themselves so close shut up, as being more employed in the outward Acts of Charity, as in visiting and relieving the Sick and Imprisoned, and more especially the Martyrs and Confessors; in taking care of the Poor, in entertaining and attending upon Strangers, in burying the Dead, and generally in the Offices of Charity: And indeed all Christian Women, whether Married or Widows, made these kind of Works the greatest of their Employment, rarely appearing abroad, but upon the doing of some good Office, or when they went to Church. But the Widows being more at liberty from other Engagements, didicated themselves 
Tertul. ad ●xor. c. iv.  wholly to these Services: If they were Rich, they liberally Distributed their Alms; if they were Poor, the Church maintained them. They chose for their Deaconesses the most Aged of their Widows, 
1 Tim. v. 9  of Sixty years or upward; the most 
v Const. Apost. l. iii.  discreet, and those who had best approved themselves in all the Exercises of Charity: This Office was also sometimes assigned to 
Const. Apos. vi. c. xuj.  Virgins. They were called Deaconesses, not as if they were counted of the Clergy; for Women cannot partake of any part of the Priesthood; but because they exercised toward the Women some part of the Deacons Office. Their business was to visit those of their own Sex, whom Poverty, Sickness, or any other distress rendered proper Objects of the Church's care; to instruct the Female Catechumen, 
Con. Apost. iii.  or rather to repeat to them the Instructions of the Catechist. They presented them to Baptism; and upon that occasion assisted them in dressing and undressing them, and for sometime after overlooked these new Converts, to break and Discipline them into a Christian Behaviour. In the Church, they kept the doors on the women's side, took care to see every one seated in her proper place, and that all behaved themselves there with a Silence and Modesty becoming the Place. The Deaconesses gave an account of every thing they did to the Bishop, or by his Order to the Priests or Deacons. They served Principally to inform the Church of the Necessaries of the other Women, and to do for them by their directions, those things which they could not with decency perform in their own Persons.  
There was required a more than Ordinary share of Patience and Discretion in the Prelates to Govern all these Women. To keep up these Deaconesses to that Sobriety and Industry, which was so necessary for their Office, but difficult for their Age; to keep them from growing either too easy and credulous in their charge, or from being troublesome, maliciously curious, Choleric and excessively Severe. Care also was to be taken lest under the 
Const. Apo. iii. c. v. 67.  pretence of Catechising, they should set up themselves for Spiritual Directresses and Judges; lest they should speak indiscreetly concerning the Mysteries; lest they should misreport matters, and spread abroad Errors and Falsities; lest they should prove great Talkers, and giddy Ramblers and busey-bodies. There was required also a wonderful gentleness of Spirit, to bear with the Infirmities of the 
Chrys. iii. de Sacerd.  other Women and Widows, besides Deaconesses. and to cure them of their weaknesses, as Sadness, Emulation, Envy, Evil-speaking, Exceptiousness, and Murmuring, even against their Pastors themselves; in a Word, all those ill Dispositions usually attending their Sex and Age; especially when 'tis attended with Poverty, Sickness, or any other such like uneasy pressure.  
THE Church took care of all her 
XXII. Their care of the Poor.  Poor, of what Age or Sex so ever; but they did not count those Poor that were able to work for their living; because they were in a Condition of not being burdensome to any, and in a Capacity of assisting the other Poor: Nor did they think it sufficient for a Christian to labour just enough for his own Subsistence, but that he ought also to contribute toward 
v. Basil. Reg. fus. inter al. xlii, etc.  the maintaining of those who could do nothing for themselves: Besides, the Civil Law had made Provision against lusty Beggars and Vagrants. For as slavery 
L. seven. Cod. de Mend valid. l. xi.  was as yet in use; if they were free, they were forced to serve the Public, and labour in tilling the Earth as Slaves to the 
Colonatu perpetuo fulciatur.  State, or if they were Slaves before, any one that would, might seize them. It was the same case with exposed Children or Foundlings. They belonged to any one that would take them and be at the 
Argument: l. iii. Cod. de inf. expos.  Charge of bringing them up; so that there were scarce any other Beggars but old Slaves, whose Masters were Inhuman enough to cast them off, when they were past their Labour; or those that were Blind, Maimed, or otherwise disabled.  
And these the Christians took into their 
Peristeph. 2.  Care. Prudentius hath given us a draught of them in the Description he makes of those which St. Laurence presented to the Praefect of Rome as the Treasures of the Church. They took care of Children also: as in the first place, the Orphans of Christian Parents, and especially the Martyrs; 
Const. Apost. iv. c. i, two.  next they took into their keeping, Children exposed, and all others they could get into their Hands, to breed them up in the true Religion: For in all this care they took of the Poor, their principal regard was to their Spiritual Concerns, and to their Temporal Welfare only in order to their Spiritual. Therefore in their Charity, they always preferred Christians before Infidels; and among Christians, those that were most remarkable for Virtue were taken care of first; but as for the incorrigible, they left them to shift for themselves. They would not so much as receive Alms indifferently from any one that offered it: They would not accept of it from Persons Excommunicated, or from Public and Notorious Sinners; as Usurers and Adulterers. They chose rather 
Const. Apost. iv. c. v, vi, seven. ix.  to expose their Poor to the want of Necessaries; or more properly speaking, to trust divine Providence with them, which could otherwise provide for them.  
Every Church raised a good Fund for 
v. Bar. an. 44. n. lxviii. etc. Tertull. Apol. c. xxxix.  the subsisting of its Poor, entertaining Strangers, Burying of the Dead, and other such like common Expenses, as the providing for its Clerks, the Luminary, the sacred Vessels, and all the rest. The Church of Rome, under the Pope St. Cornelius, 
Euseb. lib. vi. c. xliii.  An. 250. maintained one hundred and fifty four Clerks, and more than fifteen hundred Poor; and besides that, from its first Foundation during all the time of the Persecutions, it always took care to send large Supplies to the Poor Churches of the Provinces, and to the 
Epist. Dion Corinth. ap Euseb. iv. c. xxiii.  Confessors condemned to the Mines: The common Goods of the Church for the three first Ages, consisted in few things else but Movables, in Provisions, 
v Acta ColonCirtens. an. xxx.   and ready Money; all which arose out of the Offerings made by the Faithful Weekly or Monthly, or as every one was pleased to make of himself: For 
Tertull. Apol. c. 39  in these Offerings there was nothing fixed or Constrained. As for Lands, the Persecution made both the purchase and the keeping of them any long time Impracticable.  
And these were the Treasures of the Church the Heathens were so eager to get into their own Hands, and which often proved one principal cause of the Persecutions; as appears by the example 
Prudent. peri. Steph. Hymn two.  of St. Laurence: It belonged to the Deacons to take care of all these things. It was their business to receive all that was offered for the common uses of the Church, 
v. Bar. an. xxxiv. n. 227.  to see it carefully laid up, and safely kept, and to distribute it according to the direction of the Bishop, who ordered the disposal of it according to the account he received from them of the particular occasions of those that wanted Relief: They were to inform themselves of these Particulars, and report them to the Bishop; and to keep exact Lists both of the Clerks the Virgins, the Widows, and all the other Poor, whose dependence was on the Church; to inquire into all Persons when 
Const. Apost. three c. nineteen.  they first presented themselves to the Church's Charity, and to inspect the Behaviour of those already received into it; to observe whether thy were worthy of that relief; to provide Lodgings for Strangers, and to consider by whom and how those Expenses should be defrayed. Upon all occasions the Laics had either to desire any thing of the Bishop, or to Communicate any thing to him, they first Addressed themselves to the Deacons, for 
Const. Apost. two. c. 28.  they would not press and intrude upon the Bishop himself, both out of respect to his Person, and for fear of being troublesome; So that the Deacons led a very busy, Active Life. It was necessary for them to walk much about the Town; and sometimes they were obliged to take longer Journeys and Travail abroad; and for that reason, they had neither Cloaks, nor any 
Const. Apost. two. c. lvii.  of the larger sort of Garments worn by the Priests; but only Tuniques and Dalmaticks to be always more at liberty, for Action and Motion.  
HOSPITALITY was commonly 
XXIII. Their Hospitality.  used even amongst the Heathens themselves. Among the Greeks and Romans, their Inns and Publick-Houses of Entertainments were rarely frequented by Persons of any Fashion or Quality. In every Town where their Concerns might lead 
Vide Thomassin de Tesser. Hospital.  them, they took care to make themselves some particular Friend; in whose Family they might be entertained during their Abode in that Place; repaying their Friend who entertained them the like Kindness at their own Houses, if his occasions ever brought him that way. This usage grew to Prescription in Families. It was the principal cement of Friendship and Correspondence between the Cities of Greece and Italy; and afterward spread over the whole Roman Empire. Nay so sacred was this Privilege of Entertainment, that they made it a part of their Religion. Jupiter, said they, Presided over the Affair; both the Persons entertained, and the Table at which they Eat were counted Sacred.  
'Tis no wonder then that the Christians should be so forward in Exercising Hospitality, who looked upon themselves as Friends and Brothers to one another; and who knew that Jesus Christ had recommended Hospitality, as one of the 
Mat. xxv. 35.  most Meritorious Performances. If a Stranger discovered to them that he made Profession of the Orthodox Faith, and lived in the Communion of the Church, they received him with open Arms. He that should have shut his Doors against such an One, would have been thought to have shut out Jesus Christ himself. But first they Expected that he should make himself fully known. To that purpose those that Travailed, took with them Letters from their Bishop: And 
V Baron An. 142. n. 7. V Prior. de Lit. Canon.  these Letters had certain Marks, known only to Christians among themselves. These Letters gave an account of the Quality and Condition of the Bearer; whether he was a Catholic; whether after having been an Heretic or Excommunicate he was again Reconciled; whether a Catechumen or a Penitent; whether in Holy Orders, and in what Degree of Orders: For the Clergy never Travailed without Dimissory Letters from their Bishops. They had also their Recommendatory Letters to Distinguish Persons of Merit; as Confessors, or Doctors, or those who stood in need of any particular Assistance.  
The first Act of Hospitality was to wash the Feet of their Guests. Instances of which we meet with often in Scripture. And this was but a necessary 
Manners of the Israelites. in English. Pag. 77. 1 Tim. v. 10.  Refreshment, considering what sort of Shoes they anciently Wore. And therefore St. Paul joins the Lodging of Strangers and the washing of their Feet together. If the Guest was in full Communion with the Church, they joined in Prayer, and gave him all the respect of the House: As to Pray before them, to sit uppermost at Table, to Instruct the Family. They counted themselves Happy in having his Company, and looked upon their Meat as in some sort Sanctified by his taking part with them. The Clergy were every where Honoured proportionably to the Station they held in the Church. If a Bishop Travelled, he was in all places where he passed, invited to perform the Office, and to Preach among 
Const. Ap. two. c. 58.  them; showing thereby the Unity of the Priesthood and of the Church. There have been some Saints to whom their Hospitality in entertaining the Clergy or such others as came to preach the Gospel, proved the occasion of their Martyrdom; as 
Martyr. xxii. Jun. id. 11. Decem.  the Famous St. Alban in England and St. Gentian at Amiens.  
The Christians were Hospitable even toward the Infidels themselves. Thus they Executed with a great Forwardness of Affection, the orders of their Prince, obliging them to Lodge his Soldiers, Officers, or others Travailing upon the Service of the State, and to furnish them 
Vie de St. Pacomre. c. iv.  with Provisions. St. Pacomus having Listed himself very Young into the Roman Army, he and the Party to which he belonged were Embarked on Ship board, and Landed at a certain little City: were he was amazed to see with what Civilities the Inhabitants received them; Treating them not like Soldiers, but as if they had been their Old Friends and Acquaintance. And upon inquiry who they were, he was told they were a People of a particular Religion, called Christians. From that time he informed himself of their Doctrine; and this was the Occasion of his Conversion.  
THE Christians took great care to visit 
XXIV. Their Care of the Sick and Burial of the Dead. Mat. xxv. 36. Dionys. Alex. ap. Euseb. 7. Hist. c. 22.  the Sick, an Office of Charity, so much Recommended in the Gospel. The City of Alexandria being afflicted with a great Mortality under the Emperor Valerian, The Christians readily took that opportunity of showing their Charity even towards their Persecutors. They so freely offered themselves to assist the Sick under their Extremities; that many both of the Clergy and Laics Died themselves of the common Distemper, and were honoured as Martyrs. The Priests visited such Christians as were Sick to Comfort them, to Pray by them, and Administer to them the Sacraments. In such Cases the Viaticum was given only under the Species of Bread, and in case of Necessity might be carried to them by a Laic, as appears by the History of Old Serapion. Besides the unction of the Consecrated 
Euseb. vi. Hist. xliv. Jam. 5. 14.  Oil, administered by the authority of St. James, Sick Persons were often recovered by the Application of another Oil, called the Oleum Benedictum or Blessed Oil, which was Indifferently applied either to the Faithful or Infidels, either by 
V Baron. an. lxiii. n. 16.  Priests or Laics, according as they had received the gift of Miracles; some times they made use of the Oil of the Lamps for this purpose, which were kept Burning before the Tombs of the Martyrs.  
The Heathen having no hopes after this Life ended, looked upon Death either purely as an Evil which deprived them of the Enjoyments of this World, or as 
Adeone me delirare censes, ut ista credam? Cic. Tus. Quest. l. i. n. vi. Nec Pueri credunt. Juven.  an Aunihilation that Delivere them from all the Sufferings of it. There were scarce any among them that gave any Credit to the Fabulous Tales of the Poets concerning the Punishments and Rewards of another Life. So that as for Dying Persons their Business with them was not to Instruct or Exhort, but to Divert them; and as for themselves, their only care was to prolong as far as was possible the Pleasures of Life. The only Rule they had to go by was, as St. Paul after the Prophet Isaia Expresses it, Let 
Is. xxii. 13. 1 Cor. xv. 31.  us Eat and Drink for to Morrow we Dye. And this is the Point in which Horace Terminates all his Morals. And the Death of Petronius under Nero is one of 
Tacit. Annal. xuj.  the fullest Instances I have met with of these Principles reduced into Practice. Those that were more Grave and Serious endeavoured to Support themselves by the Maxims of Philosophy, seeking thereby to Banish out of their Minds the Terrors of Death, and to learn the Art of being willing to Die.  
The Christians proceeding upon other Principles, looked upon Death only as an Entrance upon Eternity. So that leading good Lives, as most of them did, they saw cause rather to wish for Death than to Dread it; and the present loss of their Friends or Relations, was the less afflicting, for the hopes of their Happiness; and the expectation of seeing them in Heaven, made their Satisfaction excel their Grief. They looked upon Death to be only in the Language of the Scripture, a 
1. King. two. 10. 11. xliii. 14. 20, etc.  Sleep; and thence comes the Name which they gave their Places of Burial, a Cemitery, which in Greek signifies a Dormitory. In farther Testimony of their Belief of the Resurrection of the Flesh, they took great care about the Sepulchers of the Dead; and according to their several Abilities, were at great Expenses upon them. They did not burn the Bodies of their Dead as the Greeks and Romans; and as little did they approve of the Curiosity of the Egyptians, who Embalmed the Bodies of their Dead, and kept them by them in their Houses lying upon Beds exposed to open View. St. Antony Vigorously 
Vie S. Ant. c. xxxi.  opposed this Custom which continued in use to his time.  
The Christians buried their Dead after 
V Baron. an. xxxiv. n. 310. etc.  the manner of the Jews. They first washed, then Embalmed them; Employing (saith Tertullian) more Perfumes and Aromatic Gums in this use, than the 
Apol c. xlii.  Heathens did in their Sacrifices. They Wrapped them up in fine Linen, or Silk, and some times put them on rich Habits. They laid them forth for the space of three Days; during which time they constantly attended the Dead Body, and passed those Days in Watching and Praying by it. Then they carried it to the Grave, accompanying the Corpse with Torches 
Const. Apos. vi. c. ult. viij. c. xli. 42. etc. Prud. Hym. in Exeq.  and Flambeaus, with singing of Psalms and Hymns to the Praise of God, and in Testimony of their Hope of the Resurrection. They made Prayers also on their behalf; offered the Sacrifice, and made their Agape or Love-Feast for the Poor, distributing likewise other Alms 
Tertul. de. Cor Mil. c. iii. Orig. in Job. Hem. iii. Cypr. ep. lxvi.  among them. At the end of the Year they made a fresh Commemoration for them, and so from Year to Year, besides the standing Commemoration for the dead always joined with the Sacrifice.  
The Church had Officers appointed on purpose for the Burying of their Dead, 
Fossores. laborantes. vid. Bar. an. xiv. n. 288.  who were called Grave-makers or Labourers, and who are sometimes reckoned among the Clergy. The Priests and Bishops themselves looked upon the Employment as an Honour; and St. Eutychian the Pope, who was himself a 
Martyr. ujii. Dec.  Martyr, is reported to have Interred with his own Hands the Bodies of three hundred and forty two Martyrs. There were often together with the Body put into the Sepulchre several other things, either as marks of honour to the deceased, or to preserve his Memory; as the Badges of his Dignity, the Instruments of his Martyrdom, Vials or Sponges filled with his Blood, the Acts of his Martyrdom, an Epitaph on him, or at least his Name, Medals, Leaves of Laurel or of some other Ever-green, some Crosses and the Gospel. They used to lay the Body on its Back, the Face turned to the Fast. The Heathens, to preserve the Memory 
V Tim isa. Disc. p. two. liv. three c. xiii. xiv.  of their Dead, Built stately Sepulchers over them; either by the sides of the great Roads, or in the open Fields. The Christians on the contrary, removed their Dead out of Sight, either after the common way of Interment, or laying them in Vaults under Ground; such as were the Tombs or Catacombs near Rome.  
These Catacombs were places under Ground, cut out of Quarries of soft and brittle Stone, or hollowed out of the Beds of Sand; thus contrived by the Christians for their Burying Places: There are winding Stairs leading down to them, and long Walks or Streets which have on each side of them, cut into the Earth two or three rows of deep Nitches, in which the Bodies were placed at first; for now the greatest part of them are taken away. At certain distances from each other, are spacious Chambers, vaulted over and Solid as the rest, having also Nitches cut in them like those of the Walks. The greatest part of these Chambers are painted with divers Histories of the old and new Testament; as their Churches also were wont to be. And in some of these Caemiteries, there are Subterranean Churches: In many of them there have been found Marble Coffins, adorned with Figures of Bass Relief, representing the same Histories as the Paintings do. These were the Sepulchers of the most considerable Persons; every one of these Caemiteries is like a City under Ground, and some of them two or three Stories deep: In them the Christians found a place of retreat during the Persecutions; there they kept the Relics of the Martyrs; there they met and Celebrated the holy Offices; nay, and there some of them constantly resided, as is written of many of the Popes. The Book called Roma Subterranea, is a description of these ancient Caemiteries: They remained the greatest part of them, for a long time unknown; the entrance into them having been stopped up; and 'twas but about the end of the last Century that they were discovered. These Caemiteries 
Baron. ad Martyr. three Jan. xxiii. Jun. & iii. Sep. Arena. Sand.  are sometimes called the Councils of the Martyrs; their Bodies being there Assembled together; or Arenarea from the Sandy Soil where they were generally placed. In Africa they were also called Areae.  
They had of old a Religious ambition 
Thomass. Disc. p. i liv. i c. lv. n. two. etc. Const. Apost. vi. c. ult.  of being buried near to the Bodies of the Martyrs; and this is that which at last brought so many Graves and Tombs into the Churches: For it was of a long time observed not to bury the Dead but without the Walls of Cities. The Veneration they had for Relics, and their distinct Belief of the Resurrection, wore out that Aversion among the Christians which the ancients, even the Israelites themselves had for dead Bodies and Graves.  
TO finish the Character of these first 
XXV. Their Bishops, Priests, & Clerks.  Times, I must necessarily add a Word or two concerning the Pastors and Ministers of the Church. Origen making the Comparison before mentioned of the profane 
Contr. Cells. three p. 130.  Ecclesias with the Christian Churches, openly Avers it as a thing undeniable, That those who preside over the Christian Churches, had in reality that Eminency of worth and Virtue above others, which the Magistrates of Cities had only in Name and show; and this he speaks in his Book against Celsus, where he had ridiculously exposed himself to the Heathens had not the thing been manifestly So. 'Tis indeed plain Matter of Fact: The one and thirty Popes who filled up the three first Ages, were all but two of them Martyrs; and during the six Ages following to the ninth Century, there are not above three or four of them whom the Church hath not acknowledged for Saints. Most of the Bishops mentioned in History for the three first Ages, stand upon Record for singular Examples of Virtue and Piety; so that the Emperor Alexander Severus 
Lamprid in Alex.  proposes the Christians Method of choosing their Clergy as an Example of the Care which ought to be taken of enquiring into the Manners and Qualifications of all Persons to be admitted into public Employments. They chose therefore 
Tertul. Ap. c xxxix. v. Orig. Contr. Cells. lib. 8. in fi. Cypr. Ep. 33, 34, 35.  to put into the sacred Functions those Christians whose Sanctity was more Eminently remarkable, and whose Virtue was the most approved: This honour was ordinarily the recompense of such Confessors whose Faith had been sufficiently proved by Torments; such were Aurelius and Celerinus, whom St. Cyprian made Readers; the last of whom, had his Body deeply marked with many Scars, for the Testimony of his Constancy; besides that, his Grandmother and his two Uncles were glorious Martyrs. Such was Numidicus the Priest, who exhorted and persuaded many others to suffer Martyrdom, and his own Wise among the rest, was himself led with them to the place of Execution, and there left for Dead. 
Cypr. Ep. xxxiii.   
The Bishop often chose his Clerks at the instance of the People, at least not without their Knowledge, and always with the advice of his Clergy. But whether the Persons themselves to be Ordained were desirous of it or not; that they little regarded. They did not only not wait till they should offer themselves to Ordination; but many times, partly by force, partly by Artifice, constrained them to take holy Orders upon them, even against their own Will; so that some Persons so ordained, could never prevail with themselves to exercise their Functions. 
Cypr. ep. 68  The Bishop was chosen in the presence of the People by the Bishops of the Province, Assembled together in the vacant 
Con. Ap. viij. ●. 4, etc.  Church, at least to the number of two or three of them; for it was not easy in those times to hold great Synods, unless in the Intervals of the Persecution; and therefore sometimes the Sees of the ancient 
Greg. Tur. x. hist. c. 31.  Churches have continued vacant a long time together.  
The Ordinations were always preceded 
Act. xiii. 2, 3. v. Bar. an. xliv. n. 74.  by a Fast, and accompanied with Prayers: These Prayers were generally continued from the Saturday-Eve to the Sunday following; all that Night they passed in Watching and Praying, and the next Day came on the Ordination; the principal Ceremony whereof hath always been the Imposition of Hands. The Ordination was followed by the Sacrifice.  
The Bishop ordained no more Priests, Deacons, or other Clerks, then just so many as were necessary for the Service of his Church; that is to say, for all his Diocese. This number was not great, since in the time of the Pope St. Cornelius, 
Euseb. vi. Hist. c. 43.  Anno Christi 250, the Church of Rome had but forty six Priests, and but one hundred fity four Clergy of all sorts; though the People belonging to it were vastly numerous. The Bishops were 
Lib. Pontifical.  much more numerous in Proportion; every City that had any considerable number of Christians in it, had also its Bishop. Hence it is, that in the Lives of the first Popes, we find more Bishops ordained by them than Priests: They ordained Priests only for their own Diocese, but made Bishops for the greatest part of Italy. The Clergy depended entirely upon the Bishop, living under his direction in the nature of Disciples; and 'twas his business to instruct and Discipline them; to advance them from one Degree to another, and allot to every one their different Functions, according to the different Talents he found in them. The young Martyrs that suffered with St. Babylas, 
Martyr. xxiv. Jan. iii. Feb. xxx. Apr. de S. Laurent. xi. Mai. de S. Valente.  St. Blaesus, and with some other Saints, were manifestly some of those which were breeding up for holy Orders. The Clergy ordained by one Bishop, could not without his permission quit him to go serve under another; and one Bishops so receiving another Bishop's Clergy, would have been condemned as a kind of 
Can. Apost. xiv.  Theft.  
Yet this Authority of the Bishops over their Clergy was no Arbritrary and Despotic 
1 Pet. v. 3.  Power, but a Government mixed with Love. The ecclesiastics shared some part of the Authority with the Bishop, since he did nothing of Importance without their Advice: The Priests especially were consulted with, who made as it were the Church's Senate. The Priests were so Venerable and the Bishops so Humble, that to common appearance there was but little difference between them. Nay the Clergy had some kind of Authority over the Bishop himself, being the continual Inspectors both of his Life and Doctrine. They attended on 
Const. Apos. two. c. 28.  him in all his Public Functions as Officers do on the Magistrate, or rather as Disciples on their Master. For the Clerks were to the Bishops as the Apostles to Jesus Christ, his constant Attendants. If therefore any Bishop should have presumed either to Teach or Practise any thing contrary to Apostolical Tradition; the more elderly of the Priests and Deacons would presently have Remonstrated against it. They would first in a Friendly manner have Advertised him of his Error; if that took no effect, they would have made their complaints against him to the other Bishops, or at last have accused him before a Council.  
The greatest part of the Clergy led the Ascetique Life, feeding only on Pulse or dry Diets; Fasting often, and practising other such like Austerities as far as the great Labours of their Callings would admit of. Above all Continence was in a more especial manner required of Bishops, Priests, and Deacons. Not but that Married Persons were often advanced to these Orders; For how could they have found amongst the Jews and Heathens that were Daily Converted to Christianity any considerable number of Persons that had preserved an absolute Continence to their advanced Years. It was much to find those that had confined 
1 Tim. three 2.  themselves only to one Wife, in that liberty which the Jews and other Eastern People took, of having many Wives at once, and the custom of Divorce Universally admitted, which put them often upon changing their Wives. But when a Married Person was made a Bishop, he began from that time forward to look upon his Wife only as his Sister: And to the same Rule hath the 
Ep. Dccret. Siricij ad Himer. c. seven. Can. Apos. vi.  Latin Church all ways kept her Priests and Deacons. Yet they were still obliged to provide for their Wives, and not to cast them off as Strangers. And the Women out of Regard to the Dignity of their Husbands, were sometimes called 
Presbyterae.  by the Name of Priestesses. In Greece and the East, this strict Rule of Continence 
Episcopae.  came in Course of time to be less and less regarded. But in no place whatsoever 
Can. Neocae●. i.  did the Catholic Church ever allow a Priest to Marry after his Ordination: If he did, he was for his Incontinence Degraded of his Order, and reduced to the State of a simple Laic. As for the Inferior Clerks, as Readers and Doorkeepers, they were commonly Married Persons, and Cohabited with their Wives. So that a great part of them passed their whole Lives in these lower Orders, at least they continued in them for many Years, till they either lost their Wives, or else by mutual Consent, they agreed to Separate from each other, in order to the leading a more perfect Life: Yet was Marriage always spoken of by Christians as an Honourable State: And that the rather, because there were some Heretics who professed an Abhorrence of it, and others who Absolutely condemned all second Marriages as Unlawful.  
All the Clergy even to the Bishops themselves, Lived after a Poor, at least a Plain and Ordinary manner; having no thing as to outward appearance to Distinguish them from the common People. In the Persecutions, as they were the Persons, the most sought after, they had no mind to make themselves known by their Habit or any other mark of their Profession. If in any thing they Differed from the common People, 'twas in appearing more like the Philosophers. Many of them had parted with all their Temporal Possessions to the Poor, before their being advanced to Holy Orders; and many of them again after their Ordination still continued, like St. Paul, to Live by the Labour of their Hands. Not that they were obliged so to do. The Church always took care of her Clergy, supplying them with all Necessaries out 
S. Cypr. Ep. xxxiv.  of her common Treasure. And accordingly, every Clerk received either Weekly or Monthly, a certain Distribution, either in Money or of Provisions in Specie, answerable to the Exigencies of their Condition, or the Quality of their Office. For the Clerks of an higher Station, and consequently charged with greater Labours, received (according to the precept of St. Paul) more liberal Allowances. 
1 Tim. v. 17.  Some there were also that kept their own temporal Estate, together with their Spiritual Dignity. St. Cyprian at the 
Pont. Diac. Hortos.  time of his Martyrdom, had still left him a little Country-Farm, the only Reserve he made to himself out of the vast Possessions he had quitted.  
The Pastors and Clerks rendered themselves no less amiable by their Charity and their Application to the Services of Religion, than they were Venerable for other Excellencies. The Bishop dispensed not with himself from performing the Duties of his Place in Person; presiding always at the public Prayers; Expounding the Holy Scriptures, and Offering the Sacrifice on all Sundays and Stationary Days. He and his Priests found themselves always fully Employed, and never wanted Work; to Instruct the Catechumen, Comfort the Sick, Exhort the Penitents, and Reconcile such as were at Variance: For to them it belonged to make up all Differences. They would 
Const. Apost. two. c. xlv. 46, etc. 1 Cor. vi.  by no means allow what St. Paul had expressly Forbidden, that Christians should bring their Causes before the Heathen Courts; and they that would not Submit 
V Patres apud Baron an. lvii. n. 37. 38, etc. Tertul. Apol. c. xxxix.  to the Arbitration of the Bishops were Excommunicated for Impenitent and Incorrigible. But such Disputes could not often happen among Christians so Disinteressed, so Humble, and Patiented as they were. Monday was ordinarily the Day which the Bishop took to determine Differences; so that if the Parties should not readily Acquiesse in the Sentence, they might yet have time before them to Moderate matters and bring them to a Right understanding before the Sunday following; when they were all to meet again in the Church, and Pray and Communicate together. On the Day of Hearing, the Bishop seated in his Chair, the Priests sitting down by him, and the Deacons attending; the Parties Presented themselves before him, respectfully standing on their Legs, in the midst of the place of Audience. After having heard the Cause, he first did all that was possible to Reconcile them each other, and to persuade them to make up the Difference in a Friendly manner between themselves before he pronounced Sentence. At the same time also they heard Complaints and received Informations against Persons accused of not leading their Lives like Christians.  
The Bishop was fully entrusted with 
Const. Apost. two. c. xxiv. 25.  the Church's Treasure, all which lay absolutely at his Disposal. Nor were they under the least Apprehension of its being Misapplyed. Had they had the least suspicion of his Integrity and Uprightness, they would never have committed to his Care the Government of Souls, a concern of Infinitely greater Moment than 
Const. Apost. xli.  all Earthly Treasure. 'twas to him therefore that all who stood in need of Relief, were to apply themselves. He was the Father of the Poor and the Refuge for all in Misery and Distress.  
After all this what Wonder is it that their Prelates should be so beloved and Respected by the Faithful as they were? 'Tis observed of St. Polycarp that he had not for many Years together pulled off his own Shoes; the Faithful that were 
Epist. Eccles. Smyrn.  near him always offering themselves and Ambitiously Courting the Honour of that humble Office. So that he had not of a long time before done it with his own Hands, till at his Martyrdom, as he undressed himself and prepared for the Stake. 
Acta. S. S. Hippolyti, etc. Apud. Baron. an. 259. n. viij. Acta. S. Sus. an. 294. n. viij. 10. 12.  Their usual way of Approaching their Priest was to Prostrate themselves before them; Kiss their Feet, and in that Supplicating Posture crave their Blessing: And the first Words the Priest gave them were some short Prayers like the Collects of the Mass or Office. Happy was the Man that could have but somuch as a Deacon lodging in his House, or eating at his Table. They never entered upon any Important Affair, with out taking 
Ignat. Passim in Epist.  the advice of the Pastor, who was the sole Director of his whole Flock. They looked upon him as a Man of God, and as the Vicegerent of Jesus Christ. So that they were not without some fears, 
Const. Apost. viij. c. i.  upon the account of their Priests and Bishops, lest they should not be Able to withstand the great Temptation they lay under, of the Pride and contempt of others. They were apprehensive of the same Miscarriage in those that had the gift of Prophecy, or working Miracles; for these gifts were as yet common in the Church. 'Twas the filial Love and Respect, which their Flock bare to them that made their Pastors so well obeyed. 
Chrysost. Sacerd. lib. two.  For they had no other way of Commanding their Obedience but the methods of Persuasion, or Spiritual Penalties. They could use no other Constraint upon them then to over awe their Consciences; and they who were Impious enough to despise their Censures, were in no danger of any Temporal Corrections.  
THUS upon the matter the Christians 
XXVI. The Discretion, & Patience of the Christians.  Lived during the times of Paganism and Persecution. This condition obliged them for the most part to great Circumspection; to be always waiting upon God, and watching over themselves. For when once the Persecution began, a Man had nothing else to expect but to be the next hour Impeached, even by his own Wife, or by his nearest Relation; who either out of Covetousness to get his Estate, or out of a bigoted Zeal for their Idolatries, might be prompted to Betray them. This 
Martyr. xxx. Jul de S. Julitea.  was a ready way for Debtors to get rid of their Creditors; or Slaves, of their Masters. If a Pagan fell in Love with the Daughter of a Christian, he either put her upon the sad necessity of compliance or of exposing herself to Torment. St. Justin gives us an Instance of a Wife that was informed against, 
Just. i. Apol. init.  by her own Husband, only because she would no longer be a party to his Wickedness; and of another who was put to Death Himself for daring to ask the Judge why he Sentenced another Man. (who was the Person had Converted that Woman) Barely upon the name of a Christian, without any other Accusation, somuch as pretended against him. Though the Church had its short Intervals of Peace, yet they were always in expectation of the War breaking out again. Nor was the Peace ever so entire; but that in the most Quiet times, many Christians suffered either by Popular Commotions or other means. For we find a great number of Martyrs even under the Emperors who would not be engaged in Persecuting the Church. St. Melito complains to the Emperor Antonine, 
Ap. Euseb. 4. Hist. xxvi.  that the Christians were without control; Robbed and Plundered at Noonday, under pretence of an Order from the Emperor when he knew nothing of the matter. Or if they did enjoy some little Respite from Persecution, and open Violence, yet they still were exposed to the utmost contempt and Hatred. Every one had the liberty of Speaking against the Christians, whatever he pleased, True or False; of Discoursing and Writing against them, of Ridiculing and exposing them and their Religion, upon the open Theatre. All this was not only Connived at, but Authorised and Encouraged. And the passages of Celsus quoted by Origen, are sufficient proofs, with what Scorn they were Treated. They could not avoid seeing the profane Ceremonies of the Pagans every Day, meeting where ever they went, with their Infamous Statues and public Places of Debauchery; having their Ears filled with their Lewd and Impious Discourses. The Christians of these times must of necessity have had a more than ordinary Strength, and firmness of Mind, in the Midst of so many Difficulties and Temptations to keep up their Faith and Practice so lively and Unexceptionable.  
It required also agreat Discretion to Moderate themselves, and to keep within due Bounds, that liberty of the Children of God, and that Boldness of Spirit 
1 Pet. two. 16.  which arises from the Testimony of a good Conscience. They knew how to Contemn, Contempt unjustly cast upon them, to bear the most Injurious Calumnies without quarrelling; those that aspersed them without either hatred or Complaint. They were very cautious of doing any thing that might draw Persecution upon them. They 
Rom. xii. 18. 1 Pet. two. 15.  Studied as far as was possible, and as much as in them lay, to Live Peaceably with all Men, and by well doing to put to Silence the Ignorance of Foolish Men. To this End they found it necessary to refrain from all things, (the Indispensable Duties of their Religion Excepted) which might give occasion of Offence to the Heathens, or Provoke their Displeasure; and on the contrary, to study all Honest means of obliging them. The Necessary Practices of a Christian Life, did sufficiently Distinguish them from the rest of the World, without their Affecting any Superfluous Singularities. So that as to their outward Form of Living, in all things not contrary to Piety and good manners, they conformed themselves to the Customs and Manners of the Romans or Greeks, or the People of the other Countries, where they Lived. They never forced themselves upon Disputing or Preaching to those whom they found not Disposed to Regard them. They contented themselves with Praying for them, and strove to Edify them by the Example of their Patience 
Epist. ad Rom.  and good Works; never ceasing to return Good for Evil. St. Ignatius Speaking of the Soldiers who were his Keepers, I am, saith he, Tied to ten Leopards, who are the Worse for being obliged. But their Malice is my Instruction. St. Polycarp 
Epist. Eccles. Smyrn.  gave a friendly Welcome to those who came to Apprehend him; made them Sup and Lodge with him, and entertained them with all manner of Civility and Respect. St. Cyprian ordered twenty pieces of Gold to be given to the Executioner, 
Martyr. seven. Sept. de. S. Eupsychio.  that was to Strike off his Head. Another Ancient Martyr, having been accused of being a Christian, and thereupon cast into Prison, upon his Discharge, Sold all that he had, and gave it part to the Poor, and part to his Enemies, as if they had been his Benefactors. Another being Condemned to lose his Head, desired 
xxv. ●ul. de S. Paulo.  some little time to Pray; which was granted, and he Prayed to God for his Friends and Neighbours; for the Jews, for the Gentiles, for all the Spectators; and in the last place, for the Judge who had Condemned him, and the Executioner who was to give the Stroke.  
But more remarkable was their Patience towards their Princes, Magistrates, and the secular Authority: They were never heard complaining against the Government, nor ever spoke contemptuously of the Civil Power. They gave them all the honour and obedience they could on this side Idolatry; they paid their Tributes not only without resisting, but without repining; and rather than defraud them of their Rights, if they had not otherwise to answer; they made it up out of the labour of their Hands.  
So far were they from raising Sedition 
Tertul. Apol. c. xxxv, xxxvi xxxvil.  or Rebellions, that in all the many Conspiracies which were form against the Emperors, one after another, for the space of three hundred years, no Christian was ever found to have had an Hand in any of them; tho' the Emperors were never so bad, and the Persecutors never so cruel. The Christians were the only Persons who did not make it their business to get rid of Nero, Domitian, Commodus, Caracalla and so many other Tyrants; Oppressed, and Harrassed as they were with all sorts of injuries, and groaning under the most unheard of Cruelties: Yet it never entered into their Thoughts to resist the Powers, or to take up Arms in their own Defence, though they were numerous enough to have made up a greater Body of Men, than any of the Nations could, that made War against the Romans: Nay, more than that of so many Christian Soldiers, with which the Roman Armies were filled; none ever made use of the Sword they had in their Hands, but to Execute the Orders of their Prince or their Commanders; and we read of entire Legions, (as that of St. Mauritius) that without the  resistance suffered themselves to be cut to pieces, rather than to fail of doing their Duty either to God or Caesar.  
Scarce could they persuade themselves so much as to open their Mouths in their own Defence, and Publish some answers to those horrid Calumnies most wrongfully laid to their Charge. For near the 
Orig. Cont. Cells. init.  space of an Age, they were content to suffer with silence, after the Example of their Master, who answered nothing to his Accusers, but without resistance submitted himself to the unrighteous Judge. 
v. 1 Pet. two. 21.  They were content to be justified by their works, and let their Actions plead their Cause. 'Twas not till the Emperor Adrian, that they began to Write some Apologies; but those in so respectful a manner, so Solid and so Grave, as made it 
v. Euseb. iv. Hist. iii. & xxv.  plainly appear, that it was only Zeal for the Truth made them take Pen in Hand.  
This invincible Patience at last surmounted all opposition, and forced the Powers of this World to submit to the Power of the Gospel. Even under the Persecutions, the number of Christians was grown Prodigiously great. We are (saith Tertullian,) but of Yesterday, and 
Apol. c. xxxvii.  yet the World is filled with us; your Cities, your Houses, your Garrisons, your Villages, your Colonies, your very Camps, your Tribes, your Palaces, your Senate, your Courts of Justice. And indeed there were Christians of all Degrees, and some of the first 
Martyrol. 18. Apr. x. etc. 19 Ma. nineteen. Aug. xiii. Sept. viij. Oct. Martyrol. Martii. xii xxvi. Mai. xvii. nineteen. Jun. xx Jul.  Quality. We see in the Martyrology, Senators, Prefects, Proconsul's, Tribunes, Quaestors and even Consuls themselves; we find Christians in the Court, and among the Domestics, and principal Officers of the Emperors, as under Nero, Trajan, Alexander, Decius, Valerian, Diocletian. The Court of Diocletian served also 
three Sept. v. Oct. xviii. Euseb. vi. Hist. xxviii. Act. S. Sebast. & S. Susan.  sometimes for a safe retreat to the most Zealous Confessors of Rome. The Pope St. Gaius, and St. Gabinius, the Father of St. Susanna, were his own Nephews; and St. Serena his Empress was a Martyr.  
The People affected with these virtues of the Christians, and with the many Miracles wrought among them, began at length to do them Justice, loudly declaring that great was the God of the Christians, 
Acta S. Bonif, an. 305 Martyrol Ja. iii. Feb. xuj. xvii. xxvii. Mar. ix. xxvii. 30. Mai. 31. Jun. 30 Jul. 7. Aug. 21. Sept. 20 25. Oct. 10. 19 Nou. 26. Dec. 3.  and that the Christians were Innocent Persons. It sometimes happened that as they were Tormenting the Martyrs, the common People themselves whom this sight had drawn together, took part with the Christians on their own accord, and Pelted the Magistrate with Stones off this Tribunal, and made him fly the Court. The Clerks of the Court, the Gaolers, the Soldiers, the Executioners, were many times all on a sudden Converted; openly calling out that they were Christians too, and offering themselves to the same Punishments. Even Comedians themselves, as they were in Derision 
Martyrol. 25. Aug. 15 Sept. Baron. an. 303. n. 118  acting upon the Stage the sacred Mysteries, have been Converted on the spot, and made Illustrious Martyrs: Hence proceeded the extreme violence of the last Persecution. They saw the whole World turning Christian: And this last Persecution also, as all the former had done, served only to spread it farther and give it the deeper Rooting: So that all the World bore a favourable Aspect toward Religion, when Constantine declared himself the Protector of it.   

Part III.  
I AM now come to the third part of my Work, where I am to represent the 
XXVII. The Church out of Persecution.  Behaviour of the Christians, when the Church came to be in a state of Peace and Liberty. For three hundred years they had been longing and sighing after these happy Days of serving God without any  or hindrance: But experience as sad as it was, taught them that Persecution was more for the advantage of Religion than Liberty: Not but that the same Manners before described, continued yet a long time after. So that I have nothing to do here but to observe those differences which the free exercise of Religion forthwith produced.  
Though they had always used great 
The Examination and Preparation for Baptism.  care in Examining such as demanded Baptism; yet there was now required a far greater Circumspection, when there was no longer any danger to become a Christian: For Worldly Interest and divers other bad Motives might make Men desirous of taking upon them that Name: Therefore every one that presented himself 
v. Methodedos Pere. c. iii. ix.  to Baptism, was in the first place taken into strict Examination, and obliged to give an account of the causes of his Conversion, of his Condition in the World; whether he was a Slave or a Freeman; of his Behaviour, and of his past Life. They who lived in any unlawful 
Const. Ap. viij. c. 32. S. Aug. xi. de serm. dom. in. mont.  Calling, or in a customary way of Sinning, were not admitted till they had actually renounced that course of Life. Thus they rejected all common Women, and those that made a Trade of Prostituting their Bodies; Actors upon the Stage, Gladiators, Racers in the Circus, those whose Employment it was to Dance or Sing in Public; in a Word, all retainers to the Theatre; all who had any part in, or were much addicted to the public Shows; all Jugglers, Enchanters and Diviners of what sort soever; all dealers in Charms or Spells, used either by way of Cure or Preservative; all that exercised any sort of Heathenish Superstitions; none of these sort of People were received into the Church till they had first quitted their evil Practices; nor were their bare words taken for it, till they had given substantial Proofs of the sincerity of their Conversion, and that for some considerable time.  
When a Person was judged duly qualified 
The Catechumen.  to become a Christian, he was made a Catechumen; which was done by the Imposition of Hands, either of the Bishop himself, or of some other Priest by him appointed to that Office, who at the same time, signed him with the sign of the Cross, and Prayed over him, That God would grant him the Grace to benefit by the Instructions should be given him, and to behave himself so as to be become fit to receive Holy Baptism. He continued two or three years in this State of a Catechumen, which is a kind of Probationership: He was present at the Public Sermons of the Church; to which even the Infidels were admitted. But besides the public Preaching, there was an Order of Catechists, whose proper business it was to inspect the Catechumen, and instruct them in the first Rudiments of Faith, without entering into deeper Mysteries, which these Novices were not yet judged able to bear. The time allowed for this institution of them, was longer or shorter, according to the Proficiency of the Catechumen: Nor did they regard only his understanding in the Doctrinals of Religion, but marked whether he mended his Manners, and they let him continue in this State; till they saw he was perfectly become a new Man. Hence it came to pass that many deferred their Baptism till they were at the point of Death: For they never gave it but upon Desire, tho' they often exhorted People to ask it. They who desired Baptism, and were thought qualified at the beginning of Lent, gave in their Names to be entered in the Roll of Competents or Illuminated; for these Competents were distinguished from the other 
Tertul. de paenit. init. Hier. advers. Jo. Hier. Photizomeni.  Catechumen: They fasted the forty Days as the rest of the Faithful; and then they were more fully instructed, and the Creed was explained to them, and particularly the Mysteries of the Trinity and the Incarnation. They were from time to time brought to the Church, to be there publicly examined in the presence of the Faithful, to have the Exorcisms made over them, and the Prayers of the Church on their behalf: This is it they call the Scrutiny, which continued to be observed 
v. God Sacram. edit. Rom. 1680. ord. Rom. Missa. Fer. iv. post. Domin. iv. Quadrag & ibi. durand  for many Ages; even toward little Children; and some traces of it appear still in the Office of the Church. At the end of Lent, they were taught the Lord's Prayer and well informed of the Nature of the Sacraments they were then about to receive; which were afterward to be explicated to them more at large. This order of Instruction plainly appears in the Catechisms of St. Cyril of Jerusalem, and in one of Fulgentius' Sermons. 
Fulg. Serm 78.   
After all these Preparations, they were at last solemnly Baptised; either on Easter-Eve, to put them in mind of rising up with Christ to newness of Life: or on the Eve of Pentecost, that they might then with the Apostles receive the Gift of the Holy-Ghost: For at the same time that they received Baptism, they had Confirmation also. Baptism was regularly Administered only upon those two Feasts; but in case of danger, they Baptised at any time. The new Baptised, of what Age soever they were, were called by the name of Children. They wore during the whole first Week the white Robe they had received at their Baptism, in token of the Innocence wherein they were to walk all the Days of their Life: Nor might 
Tertul. de cor. c. iii.  they during that time, wash themselves in any of the ordinary Baths. From that time forward they were freely admitted to all the parts of the Church service.  
Constantine having put an end to the 
Eus. x. Hist. c. iii.  Persecution, one might have seen (as Eusebius relates it) in all Parts of the World Dedications of Churches, and Assemblies of Bishops. The dispersed Christians now meet together again. The Churches were now in all places frequented more than ever: The Psalmody, the Celebration of the Mysteries, and all the Ceremonies of Religion were performed with greater Solemnity than ever: So that this is the proper place to speak of their outward form of Worship. Let us begin with the Description of the ancient Churches; according to the best Account we can gather both out of the oldest Writings, and the oldest Buildings that are left us.  
THE Church was separated as much 
XXVIII The form of the Churches & their ornaments.  as possibly they could, from all profane Buildings, and placed at a distance from noise; surrowded on every side with Courts, Gardens, or Buildings belonging to the Church. At the first entrance, 
v. Euseb. Hist. Eccle. x. c. iv. de vita Const. lib. iii. cap. 34, 35, etc. 50 lib. iv. c. 58. Propylaeum Paulin. ep. xii & Natal. x. S. Greg. iv. Dialog. c. xiv.  you saw the Porch or outer Vestibulam, which led you into the Peristilium or square Court, surrounded with covered Galleries standing upon Pillars; such as the Cloisters of our Monasteries are at this Day: Under these Galleries stood the Poor, that were permitted to Beg at the Door of the Church; and in the middle of the Court were several Fountains for them to wash their Hands and Faces at, before Prayers; in the room of these Fountains, succeeded afterward the Holy-Water Pots. At the farther end of this Court, was a double Porch; and through it there was a passage by three Doors into the Hall or Basilique, which was the Body of the Church. I call it Double, because there was one without, and another within, which the Greeks called the Narthex. Near the Basilique on the inside, were generally two Buildings; the Baptistery at the Entry; and at the other end the Sacristry or Treasury, called also 
Cellae.  the Secretarium or Diaconium. Along the sides of the Church, were often placed 
Exhedrae.  little Chambers or Cells, for the convenience of them that had a mind to retire, and meditate or Pray by themselves: So that they were in effect, so many little Chapels.  
The Basilique or Church was Parted into three Divisions, proportionable to its Largeness, by two rows of Pillars supporting the Galleries on each side, and the Middle between these Galleries was the Nave, as we see it in all Old Churches. Toward the East end was the Altar; and behind that, the Presbytery or Sanctuary, where the Priests sat in time of Divine Service, with their Bishop in the Middle of them, whose Chair was at the very end of the Basilique, and terminated the prospect of them that came in at the principal Door. There was before the Altar, a Partition enclosed within Balasters, which we may call the Choir or Chancel; 
Cancelli.  and in the Middle of the Entrance into it, stood the Pulpit or Ambo. for the Reading the public lessons; which was a kind of Tribunal Seat, Erected on high above the rest of the Congregation, and had a pair of By-Staires on each side. Sometimes they made two of these Pulpits, 
Deser. S. Mar. Mai.  over against one another, with a little void Space between them, so as to leave the Middle open, that the Altar might not be out of Sight. On the right Hand of the Bishop and the left of the People stood the Desk for the Gospel; and on the other side, that for the Epistle. Behind the Pulpit, up to the Altar, was the place for the Singing Men; who were Clerks also, but Ordained only to this Office.  
The Altar was a rich Table of Gold or Silver, Ornamented with precious Stones. It was at worst of Marble or Porphyry, for they thought they could never employ matter good enough for the bearing of the Holy of Holies; and the Ceremonies they used in the Consecration of Altars, sufficiently declare in what Veneration they held them. The Holy Table was always kept uncovered, but at the time of the Sacrifice. It stood upon four Feet, or little Pillars as rich in proportion as the Table its self, and it was Placed, if possible, over the Grave of some Martyr. For as they had been formerly accustomed to meet at their Tombs, so now they built their Churches there, or else Translated their Bodies to the Places where they built them: And thence it came to be a stated Rule, never to Consecrate an Altar without putting Relics under it. And these Tombs of the Saints they called Memoriae or Confessions. They were laid under Ground, and there was a way 
Baron. in Martyr. 6. Jul.  down to them, opening before the Altar, which stood directly over them. There was nothing standing inmediately upon the Altar itself, but it was surrounded with four Pillars at the four corners of it, Supporting a kind of Tabernacle, that covered the whole Compass of the Altar, and was called the Cupelo from its resemling in figure a Cup reversed.  
Behind the Altar (as I said before) was the place for the Priests. And here the roof was built lower than the rest of the Church, and was called the Concha, as being in the form of a Scallop-shell, or the Absis from the Arch, with which the Front of it was Terminated. This end of the Church was also called the Tribunal, because in the Heathen Palaces it was the place where the Magistrate, with his Officers about him sat in Judicature. This part of the Church was raised somewhat higher than the rest, so that the Bishop came down some 
Ordo Rom.  steps from thence to the Altar.  
All this was set off with Magnificent Ornaments. The Cupelo, and the Pillars that sustained it, were often all of Silver; some of them weighed three 
Anast. in Silvest. & in Leone iii. etc. Id. in Steph. iv.  thousand Marks. Between these Pillars hung Curtains of the Richest Stuff, drawn on all sides to keep the Altar from being seen. The Cupelo was adorned with several Images and other pieces of Art wrought in Gold or Silver, and the top of it was made in Resemblance of the Cross. There were hanging also over the Altar, Gold or Silver Doves, to 
Conc. Constantin. an. 536. Act. v.  Represent the Holy Ghost: Here some times they laid up the Eucharist for the Sick, and sometimes kept it in plain Boxes like our Pixes. Sometimes the whole Absis was all overlaid with Silver, or at least faced with Marble, as was also the Concha. The Pillars that Supported the Church were of Marble, with Capitals of Brass guilt with Gold. It was Paved with Marble, and many times the inside of the Walls was Rough cast with polished Stones.  
They most affected in their Churches (especially in the following Ages) the Mosaick-work, 
Opus Musivum.  which is a kind of inlaying with little pieces of Glass, painted with divers Colours; and thus they could make all sorts of Figures, that would never fade or decay. Not but that their Churches had other sorts of Paintings besides this. 
v. Roma Subterr. lib. iv cap. 6. 7. etc.  Their Walls were all covered with them: There were to be seen on them divers Histories of the old Testament, and more especially such as were Types of the Mysteries of the New; As Noah's Ark, Abraham's Sacrifice, the passage through the red Sea, Ionas cast into the Sea, Daniel among the Lions. Our Saviour's Picture was in several places of the Church, and the representation of some of his Miracles, as the Multiplication of the Loaves, the Resurrection of Lazarus. Eusebius assures us, 
Euseb. seven. Hist. c. 18.  That from the very first times there were some who had the Pictures of St. Peter, St. Paul, and our Saviour himself drawn in Colours. The way of Honouring Benefactors by preserving their Pictures, having been (as he observes) a custom of a long standing in the World; besides this, every Church had in particular, painted upon its Walls the History of the Martyr, whose Relics were thereunder deposited; of which Prudentius gives 
Prud. Peristeph. ix. de S. Cass. ibid. xi. de S. Hippoli.  us two lively Representations in the Examples of St. Cassian and St. Hippolytus. These Paintings were designed chief for the use of the more Ignorant; to whom they served instead of Books, as Pope Gregory the second Argues on their behalf, 
Greg. two. ep. i. in Conc. Nic. two.  in his Epistle to the Emperor Leo. The Author of the opinion of the Iconoclasts, Men and Women (saith he) holding in their Arms their New Baptised Children, point out to them those Painted Histories, show them to other young People, or to the Gentile Strangers; and thus they Instruct and edify them, and raise up their Thoughts and Hearts to God. The Doors of the Church were adorned with Ivory, Silver or Gold, and were always furnished with Curtains. At the Principal Gates were 
Hieron. ad Demetr. Paul. Natal. iii. and vi. Anast. in Leon. iii. Baron. ad marty. xviii Nou.  placed some Relics: And that's the Reason why the faithful always expressed some particular marks of respect upon their entering in at the Doors of the Church.  
The Diaconicum, or Sacristy was a considerable building adjoining to the Church. It was the Repository for the Consecrated Vessels; the Books, the Habits of the Priests, and the other choicest Furniture of the Church. The Oblations of the faithful were also kept there, and sometime the Eucharist. There it was that the Bishop and his Clergy usually met to consult together about the affairs of the Church, or to prepare themselves for the Sacrifice. As it was St. Martin's Custom 
Sever. de vita S. Mart.  to pass three Hours in praying by himself in the Sacristy before Mass. And from this use of it, we find it took the name of Secretarium: Some of them were so 
Conc. Carthag. Con. Agath can 66.  spacious that Councils have been held in them. None but Persons in holy Orders might go into them, or touch the Consecrated Vessels. In some Churches there were two different Apartments for these 
Paul. ep. xii.  two several uses, one to lock up the Consecrated Vessels in, and the other for the Ministers to retire into and meditate there or to meet together and Consult.  
They had a great number of Calices and Patins, which in the first times were often of no better Materials than Glass; but sometimes also of Silver or Gold, even during the Persecutions. Their Calices 
Lib. Pont. in Mar. & alibi passim lib. 30 lib. 20.  were like the ordinary drinking Cups among the Romans, as their Patins, the Dishes in which they served up their Meats to Table. The Calices of the Church were generally of about the weight of three 
* A Mark weighs 8 Ounces.  Marks, but their Patins were large deep Dishes weighing some of them forty five Marks, but commonly about thirty: 'Twas in these times that they brought into the Church the use of Wax Tapers, great numbers of 'em always kept burning together, and that 
V Hier. in Vigilant. c. iii.  even at Noonday, and at the same time also many lighted Lamps: Light and Fire were the old Symbols of Joy. They carried Fire before the Roman Magistrates: Horace to Redicule the vanity of the Praetor of the little Town of Fundi, very pleasantly 
Prun. eque batillum. 1 Sat. v.  describes him with his Chaffing-Dish of Coals carried before him. And the Notitia Imperii informs us that among the other Badges of Honour, generally be longing to the principal Officers of State, there was a Table had upon it a Book lying on a Cushion; sometimes covered over with alarge Veil, sometimes uncovered, and two Candlesticks standing by with lighted Tapers in them; which nearly resembles our Altars. We find that there were in the Primitive times Golden Candlesticks of thirty seven Marks weight a piece, and Silver one's of forty five given to some Churches: And in the Provinces we find also mention made of perfumed Tapers, as at the Baptism of Clovis.  
The Baptistery was generally built in 
Anastas in Sylvestr. Greg. Tur. lib. two.  a round form, having within it a place sunk into the Ground (after the manner of a Well) with some steps down to the Water: For indeed it was properly a Bath. In Aftertimes they contented themselves with a large Cistern of Marble or Porphyry, as a kind of Baignoire, and at last they reduced it to a large Basin much like our present Fonts. The Baptistery was always beautified with Paintings agreeable to that Sacrament, and furnished with a great deal of Gold and Silver Plate to keep both the Consecrated Oils in, and the Water: These were often 
Paulin. ep. xii. Lib. Pont. in Innoc. i. & at Psal. xlii. 1.  made in the form of Lambs or Hearts, to represent the Lamb of God, by whose Blood we are washed, and to signify the long of devout Souls after God, as to use the Expression of the Psalmist, The thirsty Hart panteth after the Water Brooks. There was also to be seen the Image of St. John Baptist, and a Gold or Silver Dove hover over the sacred Bagnio, to represent to the Eye the History of the Baptism of Jesus Christ, and the Power of the holy Ghost descending upon the Baptismal Water; and in allusion to the same History, we find the Font called by 
Conc. Constantin. an. 535.  the name of the Jordan.  
Much after this manner (generally Speaking) did the Ancients Contrive their Churches, and the buildings belonging to them; not to speak here of the Bishop's House and the Lodgings for his Clergy, whence came in after Ages the Cloisters of the Cannons; nor to mention the Hospitals of divers sorts, which were commonly seated near the principal Church.  
In the mean time, the Gentiles upbraided the Christians for having neither Temples, nor Altars, nor Images, nor Sacrifices, nor Feasts. To which the Christians 
Orig. in Cels. lib. viij.  made no other answer, but that neither Temples, nor material Altars, nor Bloody Sacrifices were worthy of the Majesty of God: That God could have no other Image but his own Son, and reasonable Souls, who by Imitating the Son rendered themselves like unto the Father. That they did at all times, and in all places offer up to God the Sacrifice of Praise, upon the Altars of their Hearts; burning with the fire of Charity. In fine that the true Christians do keep every Day a Feast, by their disengagement from the Affairs of this World; by the rest of a good Conscience, and their rejoicings in the hope of Heaven. This was the Defence the Christians made for themselves against the reproaches of the Heathens. They did not pretend to say, we have Temples and Altars as well as you, though not of the same form and Figure.  
To have said so, would have given the Heathens quite different Conceptions concerning our Religion, from what it is in Reality. An Altar with them, was a Firehearth of Stone Erected either before some Idol or before some Temple, but always in the open Air, designed for the Burning of their Victims, and to pour Wine, Milk, Honey or other sort of Libations upon it. A Temple was a round or oblong Building, where the Bigness, Figure and Proportion were particular according to the different Divinities to which they were Consecrated; as one may see in Vitruvius. They were for 
Vitruu.  the most part of small Extent, made without Windows, or at least admitting little Light; nor did they contain any thing in them, but the Idols and things offered to them. The People never entered them, but remained without Surrounding the Altar.  
Our Churches were more like the public Schools, or Town-Halls designed for business, which the Ancients called Basilicae; 
Virtruv. lib. v. c i. Baron. ad Martyr. v. Aug.  and the Description of them is also given us by Vitruvius. They saw in our Churches a Tribunal raised up on High, with a Chair for him that Presided in the Assembly, a Desk for the Reader, Benches for the Auditors; Books, Presses, Lamps and Candlesticks; and amongst other things a Table, the use of which, they that were Strangers to our Religion could not tell what to make of; only concluding in general, that it was for taking some kind of Repast upon among ourselves. The Christians did not agree in the same Names with the Heathens. They gave to the places of their public Assembly, the Name of Ecclesia, Basilica, Oratory, Martyriam, Titulus, the House of God, or the House of the Lord; they rarely made use of the name of Temple, and never (within the Compass of my reading) of Delubrum or Fanum. The names of Particular Churches were often taken from their Founders, as at Rome, the Titulus Pastoris, the Basilica of Liberius or Sixtus, which is now St. Marry the great; or from the Ancient Name of the House, as Basilica Laterana. Afterwards they came also to make use of Churches built by the Heathens; when they found them fit for the use of Religion. So in Rome they Converted the Pantheon, the Temple of Minerva, of Fortuna Virilis with some others into Christian Churches.  
The Churches were not only large and Beautiful as to the make of them, but also looked after with great care, and always kept Neat and Clean. St. Jerome 
Epist. de fun. Nepot.  gives a special Commendation of Nepotian the Priest, for the care he took of, keeping his Church in good order: The Walls dry and free from Smut and Mould; the Pavements rubbed, the Sacristy clean, the Vessels shining, the Doorkeeper always upon his Office. This was the business of the inferior Officers, under what Name soever they went, as Doorkeepers, Mansionaries, Camerarii, Sacristans; and 
Cubiculari Aeditui.  there was a great number of these Officers in the larger Churches. We may see 
Pontific. Rom. V Baron. an. lviii. n. 102.  yet in the form of Ordination what was the proper charge of the Ostiaries. They were at the Regular Hours to give notice for Prayers, and consequently it belonged to them to Ring the Bells, when once the use of Bells was brought into the Church, which was about the seventh Age. It was their business to open the Church Doors at the usual time, and to stand at them upon their Duty, to keep Infidels or Excommunicated Persons from Entering. They kept the Keys, and took care that nothing was lost. We find in 
Dial. i. c. v. & iii. c. xxiv. Paul. Nat. iii. & vi.  the Dialogues of St. Gregory that the Mansionaries had the charge of the Lamps. 'Twas these Inferior Officers that Dressed up the Church against the more solemn Festivals, either with Silk Tapestries or other rich Hang, or only with Boughs and Flowers. In a Word, they were to do every thing that was necessary to keep the Holy Place fit for making Impressions of Reverence and Piety upon those who approached it. All these Functions appeared too Considerable to be permitted to pure Laics. So that 'twas thought necessary to Establish these new Orders of Minor Clerks on purpose to ease the Deacons, and to take off some part of their Charge.  
THOUGH 'tis true, the Christian 
XXIX. Devotion assisted by Sense.  Religion is altogether Inward and Spiritual; yet Christians are Men as well as others, and therefore not above the power of Sense and Imagination. Nay, we may say that the greatest part of Mankind scarce Act or Live upon any other Principle. How few apply themselves to Operations purely Intellectual; and they that do so, find their thoughts easily Diverted from Spiritual Objects. Devotion therefore must be assisted by the Impressions of Sense. Were we Angels, we might Pray in all places alike, in the hurry of the Roads, in the Crowd of the Streets, in the Noise of the Guard-Chamber, in the Roaring and Riots of a Tavern; over the Stenches of a Common-Shore. Why then do we shun these places of Distraction; and when we would be Devout, seek after Silence and retiredness, but only as a Remedy against the Impotence of Sense and Imagination? 'Tis not God that hath need of Temples and Oratories, but We. He is equally present in all Places, and always equally ready to hear us everywhere, but we are not always in a frame of Spirit fit to Speak to him. So that 'tis a needless and useless piece of Work to Consecrate particular places to his Service, unless they be also put into a Condition proper to assist our Devotion.  
Let us Suppose for Example, that which we see too often in these later Times, a Church so ill Situated, that it Echoes with the Noises of an Adjacent Street or a Neighbouring Market; and so nastily kept that one can scarce sit down or kneel in it for Dirt; suppose it throned with such a Herd of People promiscuously crowded together, that, they who attend upon Prayer, are every Moment justled and trampled upon by others pushing on their way through them, and continually interrupted with Child's Crying or Playing, Loud Beggars Bawling about their Ears: Add to this, that you have nothing before your Eyes but disagreeable Objects, the Walls covered over with a filthy Smut and Mouldiness, the Pictures disfigured with Dust and Cobwebs, and placed in an ill Light; the statues of a deformed Make, or half of them broken off, and the other Ornaments in as ill a condition. In fine, to omit nothing offensive to sense; for Incense an horrid fume of stinking Vapours; and for Music, a multitude of untuned Voices jumbled together in Croaking Sounds: It will be much easier for a Man to Pray in an open Field, or in a loan uninhabited House then in such a Church as this. On the contrary, let a Man go into a Church well built, beautifully adorned, and neatly Kept; where all things are still and quiet, the People well placed, and the Clergy performing the Office in a regular manner, and with a becoming Reverence and Humility; he will find himself insensibly Engaged to attend the Service he is upon with a composedness of Thought, and be able to Pray with the Heart at the same 
1 Cor. xiv. 14.  time he speaks with his Lips.  
Of this the Bishops of the First Ages were very sensible. Those Holy Persons were either Greeks or Romans, many of them great Philosophers, all of them trainep up in the nicest observance of all the Rules of Decency. They knew that the order, Grandeur and agreeableness of exterior Objects, have a natural Efficacy in them of exciting in the mind Noble, pure, and well regulated Thoughts; and that the Affections follow those Thoughts: But that 'tis next to impossible to keep the Soul Intent upon that which is good, while the Body is uneasy or the Imagination disobliged: They thought Devotion a matter of that Importance that it required all the assistance which could handsomely be given it; and therefore took care to have the public Services of the Church, especially that of the Sacrifice, Celebrated with all possible Majesty, and the People assisting at it, accommodated with all imaginable Conveniencies, that so they might be brought on to take delight in the House of Prayer and to approach it with Reverence. And they were at the same time sufficiently Cautions also to keep out of the Holy Places, all the Extravagances of a Worldly Pomp; all the appearances of a wanton Vanity, or whatsoever might have a tendency to Effeminate the mind or strike the Senses with dangerous Impressions. 'Twas not their design to Flatter Sense, but to assist it. This will better appear in describing the whole Form and Manner of their Outward Worship.  
THEY offered the Sacrifice every Sunday, 
XXX. Their Liturgy and outward Form of Worship. V S. Epiph. haeres in fi. Bona i. Liturg. c. xviii  on all the Feasts of the Martyrs, on all Fast Days, or oftener as the Custom of every Church in particular required. They had also both upon Public and Private occasions, their Votive Masses; Sometimes they had many Masses 〈◊〉 the same Day, as when the Office of a Saint fell upon some other Festival, or when there was a Burial. It was always ●●her the Bishop himself, or one and the 〈◊〉 Priest that performed them all; as it is still observed by us on Christmas-Day. On Sundays and the other Festivals, Mass was said about nine or ten of the Clock in the Morning; on Fast Days later, for 
V Cod. Sacram. edit. Rom. 1680.  they were not to eat on those Days till after Evening Service, past three of the Clock in the Afternoon. The Hour being come, the People met together at the principal Church, to attend the Bishop with all his Clergy to the place where the Station for that Day was appointed. And after this manner the Bishop took his 
V Ord. Ro.  round, and visited all his Churches one by one, every one in its Course: And that this Progress might be orderly made, and in a full Body, Processions were Instituted.  
As they were entering the Church and taking their places, the Choir sung a Psalm with its Anthem; which from thence took its name of the Introit. The 
Const. Ap. two. c. lvii.  Deacons and their assistants, the Subdeacons' and Door keepers gave every one his place in order as they came; so that all was done without any thing of Confusion; being all seated there, they prayed for some time in Silence, every Man to himself; then the Bishop Saluted the People, and put an end to their private Prayers, Pronouncing with a loud Voice his public Prayer, which from thence took its name of the Collect.  
Then the Bishop seated himself on his Throne that stood at the very end of the Church, and terminated the prospect of the whole Congregation. Thus every Bishop was as it were the visible Image of 
1 Cor. xi. 1. 1 Tim. iv. 12. Tit. two. 7.  God in his Church, placed there eminently, as St. Paul expresses it, to be the pattern to his own Flock, as Jesus Christ was to him. The Priests were seated on each side about him, some on the right hand, and others on the left, in the Semicircle of the Absis; and next to them stood the Deacons: Thus the Church seemed to resemble that Image of Paradise given us 
Apoc. iv.  by St. John in the Apocalypse.  
The Bishop on his Throne with a Book in his Hand, as the Fathers are commonly painted, represented that Figure of a Man under which God appeared; the Priests were that August Senate designed by the four and twenty Elders; the Deacons and other Officers were the Angels standing always in a readiness to receive 
Ordo. Rom. Apoc. viij. iii.  and execute the Orders of God. Before the Bishop's Throne stood seven Candlesticks, and the Altar on which they offered the Incense (that Symbol of Prayer) 
Apoc. v.  where they were afterward, tho' under a borrowed form, to offer the unspotted Lamb of God. Under the same Altar were the Bodies of the Martyrs, as under that St. John saw were the Souls of those to whom it was said, That they should rest 
Apoc. vi. ix. Baron. ad Martyr. vi. Jul.  yet for a little Season. And lastly, the number of the Faithful which filled the other part of the Church, represented the innumerable Multitude of the Blessed, who being Clothed in white Robes, and 
Apoc. seven. 9  with Palms in their Hands, sung with a loud Voice the Praises of their Marker: Such was the Face then of their Church-Assemblies.  
The whole Congregation being seated, the Reader went up to the Desk and read a Lesson, first out of the Old-Testament, and after that another out of the new; that is, out of the Acts or Epistles of the Apostles; for the reading of the Gospel was reserved to some Priest or Deacon. To render these Lessons the more agreeable, and to give the People leisure to meditate upon them, and the Readers some respite, there were intermingled with them Psalms, Anthems, and the singing of Allelujas; which were afterwards placed before the Gospel. All these Lessons of the Scripture, were read in the vulgar Language; that is, in the Language spoken by the better sort of People in every Country: For though in Africa the Punic Language was vulgarly spoken among the inferior sort of People in the time of St. Austin; yet we do not find that it was used in the Church. But in Thebais the Scriptures must needs have been read in the Egyptian Language since St. Antony, 
Vi. S. Ant. c. i.  who understood no other, was converted by his having heard the Gospel read in the Church. In the upper Syria, the greatest part of the Bishops understood nothing of Greek, nor of any other Language but the Syriack, as it appears by the Councils, where they were forced to make use of 
Concil. eph. Concil. Cal.ced Act. x.  Interpreters.  
AFTER the Lessons, the Sermon begun, 
XXXI. Their Sermon.  the Bishop Expounded the Gospel or some other part of Scripture, and often continued a course of Expositions upon some entire Book of the Bible, from the beginning to the end, or else passing over some part of it, he made choice of the most important Subjects. Of these continued Expositions we have Examples in many of St. Chrysostom's Homilies, in St. Austin upon the Psalms, upon St. John, and upon the Epistles of St. Paul. In St. Ambrose we have a selected Argument, which gins with the six Days work, in imitation of St. Basil; then the Exposition proceeds to the History of Noah, Abraham, and the other more Illustrious Saints of the Old Testament; but still observing the Order of the Holy Bible. The greatest part of those Tracts and Commentaries of the Fathers upon the Scriptures are nothing else but Sermons preached to their People; which they afterward reduced into Form, or were taken down in Writing as they spoke them by the Art of short Hand before mentioned.  
These holy Preachers were none of your idle Haranguers, like the Sophists of the Profane Schools, who filled the World with endless disputes only out of a vain Emulation of Contradicting and refining upon each others Notions; or like those who laboured in their Closet to show their Learning and fine Parts: These Prelates 
v. Aug. de oper. Monach c. 29. & Epis. ad Diosc. v. Synes. Ep. 55.  were laborious Pastors, who had always their Hands full of business, and were too intent upon the works of Charity, to spend all their time in their Studies; and they were principally employed upon that necessary Office of reconciling Differences and making up the Breaches of Friends Yet did they not suffer their other Engagements to take them off from Preaching, and that very often too; as thinking that they could not otherwise discharge the Duty of their Place, and looking upon the work of Preaching as one of the most Essential parts of their Ministry: For in the first Age all Bishops were Preachers, and scarce were there any other Preachers besides them. 'Twas in the East they first began to make here, and there, a Priest of an extraordinary Talon, 
Euseb. vi. Hist. 20.  a Preacher, as Origen; nay, and sometimes the Laics themselves, when they found them very understanding Men. We find also in the West, during the Persecutions, 
S. Paulin. not.  that St. Felix, though no more than a Priest, was a Preacher at Nola. But these Examples were so unfrequent, that many have taken St. John chrysostom and St. Austin to have been the first Priests, to whom the Bishops entrusted this Ministry.  
Hence it is that our Modern Preachers find the Sermons of the Fathers so different from that Idea of Preaching which they have form to themselves. Their Discourses are plain, without any appearance of Art, without the exactness of Method, without the subtleties of Ratiocination, without the curiosity of Learning; nay, some of them without any Pathos, and the greatest part of them very short. And 'tis true, these holy Bishops did not set up for Oratory and Harranguing: They pretended to no more than to instruct their People in a plain and Familiar way, as Parents speak to their Children, or Masters to their Scholars. And therefore their Pulpit Discourses were called in Latin, Sermons, and in Greek, Homilies, which words note such kind of Discourse as is used in common Conversation. Their business in expounding the Scripture, was to handle it after such a manner as might prove most to the edification of their Hearers; so that they did not pretend to examine every Word and Phrase with the exactness of a Critic, or to Launch out into curious Inquiries, as the Grammarians explained Homer and Virgil in their Schools. They expounded the Scriptures according to the Tradition of the Fathers; so as they might tend most to the Confirmation of Faith, and the Reformation of Manners. They endeavoured to work upon the Affections, not so much by the vehemence of Figures and the force of Declamation, as by the weight and Importance of the Truths they delivered, by the Authority of their Office, by the Sanctity of their Lives and the Exemplariness of their good Works.  
As for their Style, That they suited to the capacity of their hearers. The Sermons of St. Austin are the plainest of all his Works; the Style of them is much shorter and much easier than that of his Epistles; because he Preached in a little City to Labourers, Traders, and Seamen; but in his Tracts of Controversy, especially in his Books against Julian, one may see that he had not forgot his Art of Rhetoric, which he was Professor of for so long a time: On the contrary, St. Cyprian, St. Ambrose, and St. Leo, who preached in great Cities, delivered themselves with more of pomp and Ornament. Yet their styles vary according to the Particularity of their Genius, or the relish of the Ages they lived in. But we must observe that the faults with which the modern Humanists reproach the Fathers, are not to be attributed to the subject of Religion. These Critics charge the Fathers with Impropriety of Language; making use of feeble Arguments, poor Ornaments, farfetched Allegories, playing with Words, and Chiming of Syllables. These were the faults of the Age, not of the Men. Had they lived in the Age of Cicero or Terence, they had spoken as Cicero and Terence.  
The Greek Fathers come nearer to the Ancient Authors. Language had not undergone so great a change in the East, nor had the Studies of Polite Learning been there so much neglected. The works of these Fathers are for the most part very Solid and very entertaining: And among the rest St. John Chrysostom is to my thinking, the complete Pattern of a Preacher. His usual method was to begin with explaining the Scripture, verse by verse as pronounced by the Reader, keeping himself always to the most literel, Sense, and that which most tended to Practice. He concluded with a general Exhortation, which hath many times little relation to the foregoing part of his Discourse, but was proportioned to the present Exigencies of his Flock, and directly applied to his Auditors themselves, as so prudent and vigilant a Pastor saw their Case required. We may observe also that it was his way to encounter Vices Singly, one by one, and when he began with any one, he never gave over the Pursuit till it was either entirely Routed, or at least very much disabled.  
These Holy Preachers did not propose either Fame or Profit to themselves by Preaching, but the Conversion of their Hearers. That was the only thing they aimed at, and that they pursued with all their Might, and never thought they had done enough till they had effectually wrought the Change they desired. Thus St. Austin, undertook to abolish the Practice 
Epist. xxix.  his People had taken up of making entertainments, on the Feasts of the Martyrs, which were degenerated into Debauches; but notwithstanding the strength and prevalence of the custom, he broke it off. He shown the People the Evil of that Practice, from express Texts of Scripture condemning the sinfulness of immoderate Eating and Drinking, and with Tears in his Eyes exhorted and entreated for two Days together till he had effectually prevailed. There was no danger then of having different Doctrines taught in one and the same Church, for there was no other Preacher or Teacher, but the Bishop himself, or some Priest chosen by him, who Preached there only by his appointment, and generally in his presence.  
In Sermon time the Church was open to all comers, even to the Infidels: Which 
Meth. de● Peres c. xii.  is the reason that the Fathers were so cautions in keeping the Mysteries Secret to themselves, never speaking of them from the Pulpit, save only in an Enigmatical way. Hence also it is that we often find in their Sermons some part of the Discourse directed to the Heathens to 
Const. Ap. two. c. lvii.  draw them to the Faith. During the time of the Lessons and Sermon the Audience were regularly seated, the Men on one side of the Church and the Women on the other; and to be separate and at a greater distance from the rest of the Congregation, the Women went up into the galleries where there were any. The more elderly Persons sat in the uppermost Seats; their Fathers or Mothers held the little Children before them; for they carried them to Church with them, provided they were Baptised. When all the seats were filled, the younger People continued standing on their Feet. There were Deacons appointed on purpose to see this order observed, and to take care that every one heard with attention, not to suffer any body to Sleep, Laugh, Whisper or make Signs; in a Word, to keep every body silent, Regular and Well behaved. In Africa St. Austin takes notice that the People Stood all Sermon time, but 
August. de Catechiz. rud. c. xxiii.  he himself better approved the custom of the Transmarine Churches, as he calls them, where they Herd, Sitting.  
The Sermon being over, the Deacons 
Const. Apost. viij. c. vi Conc. Laod. c. nineteen.  obliged all those who were not to receive the Sacrament to departed. And in the first place the Audientes and Infidels: Afterwards they made their Prayers for the Catechumen, and caused them to 
Dionys. Hier. Eccl. c. iii. Chrysost. hom. iii. in ep. ad Ephes.  departed; then they Prayed for the Energumeni, or those that were Possessed with Evil Spirits, and caused them to go out; after that they did the like for the Competentes, and at last also for those under, Penance. Thus there remaining in the Church only the Faithful without any mixture, they made their Prayers for the whole state of Christ's Church; for all Orders and conditions of Men whether Ecclesiastical or Civil; for all that were any ways Afflicted or Distressed; for their Enemies, and for their Persecutors. The Deacon put them in mind whom they were then to Pray for, and the Bishop pronounced the Words of Prayer, after the same form and manner as is still observed in our Churches on Good-friday. At other Masses we now supply these Prayers by those of the Prone. Then the Bishop Saluted the People again, and the Deacon said with a loud Voice, Has any one any thing to object against any Man? Is there here any one not hearty Reconciled? Embrace one another. Then as a sign of their being all in perfect Charity, they gave each other the Kiss of Peace; the Clergy, by themselves, and amongst the Laity, the Men by themselves, and the Women by themselves.  
AFTER all these preparatories began 
XXXII. The Sacrifice and Sacred Habits.  the Sacrifice. The Deacons assisted by the Subdeacons', spread the Cloth on the Altar, and upon another Table, (now called the Credence, from that Italian Word signifying a Cupboard) they set in order the Communion Plate, and amongst the rest, the Patens and Calices, and for Decency and Cleanliness sake covered them with a Cloth over them. Then, as the Author of the Apostolical Constitutions 
Const. Apost. viij. c. xii.  informs us, the Bishop came to the Altar in a rich Habit. Which shows that they had even in those Days particular Habits for the Altar.  
Not that those Habits had any thing singular in the make or Figure of them. The Chasuble was a common wearing Habit in the time of St. Austin, and the 
August. 22. Civit. c. viij. de Florentio Sartore Hippon. V ff. devestim. leg.  like we find of the Dalmatick in the time of the Emperror Valerian. The Stole was a kind of Cloak, and worn by Women as well as Men; we have now confounded it with the Orarium, which was a kind of Linen Handkerchief, worn by 
V Thomass. Discipl. P. i l. i. c. 31. & P. two. l. i c. xxiii.  those who affected Neatness, to wipe the Sweat off their Necks and Faces: And the Maniple was only a Napkin hanging 
Mappula.  cross their Arms, for their more decent serving at the Holy Table. The Albe it 
Surplice.  self, that is the White Robe of either Linen or Woollen, was not at the beginning an Habit peculiar to Clerks, since the Emperor Aurelian gave the People of 
Vopis. Aur.  Rome a largess of these kind of Tunicks, as well as of those large Handkerchiefs which they called Oraria.  
But as afterwards when the Albe was the common Habit of the Clergy in which they always appeared, the Priests were enjoined to have by them one particular 
Hom. Leon. P. iv. to viij. Conc. P. xxxiv. Constit. Riculfi. Suess. c. 7. an. 589. to ix. Conc.  Albe, never to be put on, but at the Altar, that they might then appear unfullied. So 'tis probable that when they commoly wore the Chasuble and the Dalmatick, they had particular ones for the use of the Altar, not differing in Shape from the common sort, but of richer Stuffs and Livelier Colours, Above all the Canons require of the Priests and Deacons never to 
Conc. Brae. iv. c. iii. an. 675. Conc. Laod. c. xii. 13.  perform the public Offices of the Church without having on their Orarium; the use of which was at the same time forbidden to the Inferior Ministers.  
They were willing that the Clergy even by their Figure and Appearance, should give the People a great notion of their Character. That their Faces, their Hands and their  appearing clean and without spots might be a sign of an inward Purity and Innocence; that the Modesty and Gravity of their Looks, their Air and Motion might command Respect and excite Religion. The Prelates were so Nice herein, that St. Ambrose turned out of the number of the Clergy two Persons, 
Amb. two. off. c. 19  the one for an Indecent Mien, and the other for an unseemly way of Walking. And the event justified the judgement he made both upon the one and the other. But here it must still be remembered that those Fathers were Greeks and Romans, who had the highest Ideas of true Decorum, and were polished to the greatest exactness.  
The Bishop standing at the Altar, took from the Hands of the Deacons the Oblations they had received from the People; but in some Churches the Bishop himself 
Ordo. Rom.  went to receive the Offerings of the more honourable Persons, such as the Senators and their Wives at Rome: For all Persons Great and Small, the Magistrates and Princes themselves Communicated together. On the Altar was placed only 
Can. Apost. iii, iv.  the Bread and Wine, which was to be the matter of the Sacrifice. As for all other sorts of Oblations, the Luminary, the Money in Specie, and whatsoever else the Faithful offered for the Occasions of the Church, the Deacons received those and laid them up in Places appointed for that purpose: 'Tis true, they laid upon the Altar the new Fruits to have a Benediction pronounced over them at the end of the Sacrifice.  
They used for the Eucharist no other Bread but what was offered by the People, and blessed by the Bishop; and as a sign of Communion with those that were 
Epist. dear. Inocenti. ad decentium.  absent, they sent to them some of the Bread blessed, but not Consecrated. All the faithful were obliged to offer, at least all that were to Communicate; nor was it thought reasonable that the Rich should Communicate of that which the poor offered. The Bishop himself made his offering; and to that purpose there was at 
Ordo. Rom.  Rome the Bishop's Oblationary Subdeacon. So that the Loaves of Bread came in there in such vast Numbers, that the Altar was (as is expressed in some of the ancient Prayers) 
Sacr. in nativ. S. Jo. & in vig. omn. S S. Ordo. Rom.  as it were overloaded with them. The Corporal was a large Table Cloth stretched out at length, and held by two Deacons at the two ends of the Altar, to receive these Oblations. It belonged to the 
Componere altar.  Archdeacon to place these Loaves decently on the Altar, and to set the Calais of Wine there, which was to be Consecrated; and to be better assured, there was nothing in it, they strained it through a Silver Cullander.  
The Pastor after the Oblation of the Bread and Wine, offered also the Incense which was to represent the Prayers of the faithful; as St. John in the Apocalypse, 
Apoc. viij. 3, 4, 5.  saw an Angel employed at the Altar in offering up to God these spiritual Odours. They fumed with the Incense (as is still done) the Altar, the Oblations, the Clergy, and the People; and to this use they applied none but right Perfumes, the best Frankincense, and other Aromatic Gums, the richest then known in the World; and that with such a Magnificence too, that the Church of Rome had Lands in Syria and other Provinces of the East appropriated for supplying the Altar with these Perfumes. During the Offertory, was sung a Psalm; of which there is now left only a Versicle, which was with them the Anthem.  
AFTER the Offerings were performed, 
XXXIII, Consecration, Communion. Const. Apo. viij. xi.  the Doors of the Church were shut and carefully Guarded by some of the Deacons or Ostiaries, placed there for that purpose, who might not open them even to the Faithful themselves, till the Communion was over. Other Deacons therewere walking softly about the Church to see that no body made the least noise; and it was the peculiar business of one, or the least sign of them to keep an Eye over the Children: They had a place assigned them near the Bishop's Chair; and as for those that were very small, their Mothers were ordered to take them into their Arms: Thus all the People were kept to a deep silence, and heard with a profound Reverence and Attention, the Prayers of the Preface, and of that part of the Service which we now call the Canon. The Bishop Pronounced the Words with a loud Voice, and all the People said Amen, as they did at the end of all other Prayers. These Prayers were much longer than they are now, as is still to be seen in the Oriental Liturgies. The Church of Rome retained hath 
Const. Apo. viij. 12.  nothing of this form but the Essentials; formerly this Canon was an Abridgement of the History of Religion, Praising God for the Creation of the World, for restoring it after the Deluge, for the call of Abraham; for the special Favours vouchsafed to the Children of Israel; and lastly, for the Incarnation of his Son, and the Redemption of Mankind.  
After the Consecration, the Bishop 
Const. Apo. viij. 13.  took the Communion himself first; then he gave it to the Priests, then to the Deacons and other Clerks, after them to the Asceticks or Monks, to the Deaconnesses, to the Virgins and other Religious Persons, to Children, and at last to all the People. To shorten this Service, which was always very long; many of the Priests assisted at the same time, in distributing the Body of our Lord; and many of the Deacons in Administering of the Cup: And to avoid Confusion, the Priest and Deacons carried the Communion walking through the ranks of the People, in the same Order as they had before received the Offerings; none of the Communicants stirring out of his place. The Men received the Body of Jesus Christ in their Hands; and the Women in pieces of Linen made on purpose for that use. The Crumbs and Fragments that were left of the Eucharist, they gave to little Children; and the rest of the Bread offered, but not Consecrated, was distributed among those who did not Communicate: 
Ord. Rom.  And from hence came the Panis Benedictus or the Blessed Bread. During the Communion they sung a Psalm; of which we have now nothing left but the Anthem. In the Fourth Age the Communion began to be less frequented than 
Hom. iii. in ep. ad Eph.  formerly. St. Chrysostom complains that many came to the sacred Mysteries and did not Communicate; and that many others 
Hom. 17. in ep. ad Heb.  Communicated only on the Festivals, and others again that Communicated but once or twice a Year.  
From all this it follows, that their Liturgy must needs have been long: Nor indeed did Christians then think they had any thing else to do on Sundays but to serve God. St. Gregory to show how his 
Lib. viij. ep. xxxv.  Infirmities were increased upon him, complains that he was scarce able to stand upon his Legs for those three Hours while he performed the Office of the Church. And yet the Canon of the Mass was much the same then as it is now; and those Sermons of his which are left us are very short.  
ALL the Public Service of the Church 
XXXIV. The Chant and Magnificence of the public Service.  was accompanied with Singing. The same hath been observed of the former times; but 'tis to be supposed this public Singing grew much more in use upon the Churches being freed from Persecution: St. Austin ascribes to St. Ambrose the having 
Auguct. ix. Confess. seven.  introduced into the West the use of Singing the Psalms in imitation of the Churches of the East, and it is about the same time that we find St. Damasus the 
Lib. Pontif in Damaso  Pope enjoining it. St. Basil tells us, that in his time the Psalms were sung both in Private Houses and in public Places; and that the singing was so agreeable, that the 
Basil. in Psalm. i.  pleasure helped to convey the Religion of the Hymn into the minds of the People with more advantage: And this was the true design of Music.  
The Ancient Music was not yet lost, which was diversified into several kinds of Harmony, variously applied as the Nature of the Subject did require, Soft or 
V Platon. iii. de Repub.  Strong, Gay or Sad, Grave or Passionate. And we may conclude that in the Services of the Church, they made choice of that which agreed best with the Majesty and Purity of Religion; and that they carefully avoided to apply to the sacred Mysteries, and the praising of God Soft and Estaeminate Airs, or such as might tend to affect the Heart with too sensible a Tenderness, or put the Spirits into any 
1. Conf 33.  dangerous Commotion. However St. Austin thought the Singing in the West somewhat too Soft and Secular; and judged the Practice of St. Athanasius more Safe, who caused the Psalms to be pronounced by the Reader with so small an alteration of Voice, that it was rather plain speaking then singing. I leave it to those who understand this Science to inquire whether we have not some remains of this Antiquity in our Plain Chant or Church Music brought in by St. Gregory. For what we now call Music, is certainly a clearly Different thing and altogether Modern. As for the Chanting of the Prayers and Lessons, that we see consists but of very few Notes, only to help to keep up the Voice, and mark the distinction of the Periods. I think I have said enough to show how well the Bishops of these first times, understood to manage the objects of Sense, so as to make them subservient to the end of Religion, and by their help to make Impressions of Piety even upon the most heavy and Illiterate. For Instance let us suppose the solemn manner of their Celebrating the Vigil of Easter at Rome, under the Pope St. Leo. The Faithful 
V Euseb. vi. Hist. c. ix  on that Holy Night (with their reverend Bishop at the Head of them) Assembled together in a Body in the Lateran Church. In the first place immediately upon the Benediction of the new Fire, an incredible number of Lights made the Holy Night look as glorious as a fine Day. We may imagine what a charming Sight it must needs have been to see this August Magnificent Church filled with such a Numerous Assembly and yet in so vast a Multitude of People nothing of Noise, Tumult or Confusion; but every one Regularly disposed and Ranged according to the Quality of their Age and Sex, and the station they held in the Church. And especially distinguished from the rest were those who were to receive Baptism that very Night, together with those who had accomplished their Penance and had been but two Days before Readmitted into the Church. Their Eyes were entertained on every side with the Marbles and Paintings, the glittering of the Gold, Silver and Precious Stones that Sparkled upon the Consecrated Plate, and especially near the Holy Altar. The silence of the Night admitted of no other Interruption, but the Lessons out of the Prophets Pronounced with a clear distinct and intelligible Voice, and intermixed with the Singing of the Versicles; that so this Variety might make both of them more agreeable. So many grand and delightful Objects presenting themselves at one and the same time, could not but awaken the Soul and inspire her with Vigour both to attend to those Holy Lessons and profit by them, especially being prepared for them before hand, by continual exercises in the Word of God. What must the Gravity and Modesty of the Deacons and other sacred Ministers have needs been, who were made choice of, and bred by such a Prelate, and served in his presence, or rather in the presence of God, whom their own thoughts represented to them always before their Eyes? But above all, How Majestic must the Pope himself appear, so venerable for his Learning, his Elocution, his Zeal, his Courage, and all his other Virtues? With what an awful Reverence, with how Affectionate a Piety must he have pronounced over the Sacred Fonts, those Prayers which he himself first Composed; and which his successors have found so Pious, that they have still preserved the same for us the space of twelve hundred Years? I can no longer Wonder that on these occasions and under such helps of Devotion, the Christians of those Days should quite forget their Body; and having Fasted all the Day before, should pass this Holy Night of the Resurrection also in Watching and Prayer without eating a bit till the Day following.  
BUT this great Day being come, and 
XXXV. The Solemnity of Feasts of the Church. Pilgrimages.  the time of their Fasts expired, the greatest Saints did not only allow, but also enjoin the refreshing of the Body. How profitable soever Fasting might be to raise up the Soul to God, and Facilitate the Duty of Prayer, for which exercise of Devotion the Feasts of the Church were chief designed; yet it was forbidden to fast on Sundays, or on the Festival Days, or throughout the whole Quinquagesima. So they called it, not as we do now, the fifty Days before Easter, but the fifty Days between Easter and Whitsunday. 'Tis true the Monks of Egypt used great precautions 
Cass. Collatine xxi. de remiss quinq.  lest they should by this little Relaxation lose the fruit of their past Abstinence. But at last they observed the Church Distinction. St. Pacomus according 
Vie de saint Pacome. c. viij.  to the direction of St. Palemon his Master on Easter-day Eat a Salad of Herbs and Oil instead of dry Bread only, which was their usual Diet at other times. A certain Holy Priest, as God had put it into 
S. Greg. two. Dial. c. i.  his mind, on an Easter Day carried to St. Benet a present of Provisions for him to make better Cheer at that time than ordinary, and to express a more sensible rejoicing on the same Occasion. St Anthony was wont on Easter and Whitsunday to put on his Coat of Palmtree-leaves, which was left him by St. Paul the first Hermit, and St. Athanasius at the same time appeared clad in the Cloak St. Anthony had left to him. And from that time 
S. Leo. Serm. iii. the Quadrages.  forward, it was an established custom among Christians to apparel themselves on the Festivals in their Richest Habits, and to make better Fare than ordinary on those Days.  
The Feasts of the Martyrs had proportionable honours paid to them, and were Celebrated with a great Concourse of People. On Sundays and other Feasts, common to the whole Church, every one was content to stay at home with his own Bishop. But on these special Feasts, they ran from all parts to celebrate the Memory of the Saints; so that upon these occasions many of the Bishops themselves often met together at their Tombs. By one example, we may judge of the rest. St. Paulinus reckons up more than twenty 
Natali. 3.  names, as well of Cities as Provinces in Italy, whose Inhabitants did every Year assemble together in vast Troops with their Wives and Children to Celebrate the Feast of St. Felix; notwithstanding the Rigour of the Season, it being kept on the fourteenth of January: And all this only for one single confessor in that single City of Nola. What then must have been done throughout the. whole Christian World? What at Rome, upon 
Prud. Peristeph. two. 11, 12. Martyr. Jun. xxix. de S. Cassio.  the Feast of St. Hippolytus, of St. Laurence, of the Apostles, St. Peter and St. Paul? They flocked to Rome from the most distant places, and at all times: And that was the Rise of Pilgrimages. In the time of the Persecution under the Emperor Claudius the second, St. Marius together with St. Martha his Wife and Children, 
Martyrol. nineteen. Janu.  took a journey to Rome on purpose to perform their Devotions there; and upon that occasion they there suffered Martyrdom. The same happened not long after to St. Maurus, who came out of Africa to visit 
Ibid. xxii. Novem.  the Sepulchers of the Apostles. And before St. Alexander was chosen Bishop of Jerusalem and joined with Narcissus in the Administration of the same See, he took a Pilgrimage from Cappadocia to Jerusalem on purpose to see the Holy City, there and 
Euseb. vi. hist. two.  visit the Celebrated Places of Devotion thereabouts.  
And indeed this was a proper means of assisting piety by Sense. The sight of the Relics of a Saint; his Sepulchre, his Prison, his Chains and the Inrstuments of his Martyrdom: All these made a quite different Impression upon the Mind from the bare hearing of these things spoken of at a distance. To which add the Miracles frequently wrought at their Tombs, which often made the Infidels themselves glad to visit them, upon the pressing Interests of their Lives and Healths. Every one knows that one of the first effects of the liberty of Christianity was St. Helenas care to have due Honours done to the Holy Places of the City of Jerusalem, and throughout all the Holy Land: And from that time forward, the practice of going in Pilgrimage to those Places of Devotion, became more common than before. And St. Jerome, an eye Witness, assures us that there were always to be seen in the Holy City a vast 
Hier. ad Marcell.  concourse of all sorts of Itinerant People flocking thither from all parts of the World, even Doctors and Bishops themselves. Nor was it then so difficult a thing to take such long Journeys through the vast extent of the Roman Empire, by reason of the convenience of its situation all round the Mediterranean Sea, and the great Roads they had laid out in all Quarters for the passage of their Armies and public Carriages: So that it was no great adventure now to pass from Spain or Gaul into Egypt, or Palestine or Asia.  
This Honour could be paid to the Martyrs only in the places were they had suffered, till they found the way of dividing and Translating their Relics. The Greeks generally took to that method; but at Rome St. Gregory the Pope declares 
Greg. iii. ep. 30. Brandea.  that to his time, for the Relics of the holy Apostles, they only sent abroad some pieces of Linen that had touched their Sepulchers, or Golden Keys which had locked up some of the filings of St. Peter's 
S. Greg. ep. v. vi. vi. 23.  Chains. Every Nation was careful even to a Jealousy, to keep to themselves their Relics, as Pledges of the Protection of 
V Prud. Perist. pas. sim.  the Saints, and a Blessing sent from Heaven to the City or Province in whose Custody they were lodged: Nor were the Temporal advantages they reaped from them inconsiderable: The Inhabitants were enriched by the concourse of Pilgrims; and the veneration for the Memory of the Saints often moved the Princes to grant the right of Sanctuary, and exemption from Taxes to the places where their Relics were deposited. Every one knows the extraordinary Privileges of St. 
Greg. Turon. hist.  Martin of Tours in France.  
'Tis probable also, 'twas not till these Times of the Liberty of the Church that the course of the Ecclesiastical Year was brought to an exact regulation. The Question concerning the Day on which Easter▪ aught to be Celebrated, was not entirely determined till the Council of Nice, as indeed there had not till then been held any Ecumenical Council, because it was a thing impossible under the Heathen Emperors to bring together so great an Assembly of Bishops. It was in these times a received Rule not to Administer Baptism but on Easter or Witsunday, as appears by the Pope St. Leo's condemning 
Leo. ep. iv.  the practice of the Bishops of Sicily who Baptised at Epiphany. In the same Epistle he also gives us the Reasons of the Church for instituting her Feasts, and Appropriating them to the different parts of the Ecclesiastical year, and how all this was done for the more solemn Commemoration of the several Mysteries of the Life of Jesus Christ.  
Nor was it till these times of Liberty that the Solemn Fasts of the Church were generally taken notice of; and more especially 
Basil orat. i●. de jejun. Higher, Epi. ●ii. ad Laetam. 22. add▪ Eustoch.  that of Lent Fast. No person whatsoever was dispensed with from keeping the Fast; no Condition, no Age could plead an Exemption. All business was laid a side: One might have seen the 
Chrysost. in Gen. hom. i. init.  most populous Cities as still and quiet as Deserts. The faithful passed the greatest part of the Day in the Churches, praying, Reading the Scriptures, and hearing Sermons; whence it comes to pass, that the Office for the days of Lent is always longer than the usual Service at other times. During all that Season, there were Celebrated no Feasts of the Martyrs, nor any Persons allowed to Marry. To the Ninth Age the Custom continued, forbearing Acts of Hostility all the time of Lent, and neither Armies to March, nor People to Travel, unless upon▪ Extraordinary Occasions.  
ALL these Observations were but the 
XXXVI. The Ceremonies of Penance.  Consequences of Penance, to which those Days of Fasting were peculiarly designed; and that is the reason why the Preparation of those who were to receive Baptism was reserved to the time of Lent; as was also the satisfactions which were to be made by those who were fallen after Baptism. The joyful Feasts of Christmas and Epiphany being past, they entered upon a Course of Praying for the Remission of Sins, and of exciting Sinners to Repentance; as we now do from Septuagesima Sunday; for that is manifestly the design of all the Offices proper to that Season. The Lessons out of Genesis represent to us the Power of the Creator, his Justice and his Severity. Here we see Adam driven out of the Terrestrial Paradise, the guilty old World destroyed by the Deluge, and those four infamous Cities consumed with Fire from Heaven. They whose Consciences were awakened by these Examples, and by the powerful Exhortations of the Prelates, applied themselves to them or to their Priests appointed to this Ministry; and after having made sincere Confession of their Sins, received thereupon necessary Instructions what they were to to do. For it belonged to the Pastor to Judge whether he who accused himself, was fit to be admitted to Pennane; what Penalty should be imposed, and for how long a time; whether his Penance should be 
Orig. hom. two. in ps. 38. Socr. v. hist. c. 19  secret or open, and whether it were proper for the Edification of the Church, that he should make the same Confession in public. Young Persons were not readily admitted to Penance by reason of the Frailty of their Age, which made them afraid their Conversion might not hold. Their Conversion was likewise suspected 
Innoc. i ad Exup. c. Augu. Ser. 57 detemp. Conc. Ara. i. c. three Carth. iv. can. 76. 78.  who did not desire Penance till the Extremity of Sickness: These if they recovered were obliged to go thorough their Course of Canonical Penance.  
Many did public Penance without any one's knowing the Particular Sins for 
Aug. Epist. 118. ad Jan. Prospe. contempl. two. c. 7  which they did it, and many performed their Penance in private for great Crimes, as Married Women for Adulteries committed unknown to their Husbands; those 
S. Leo. Ep. 80. & 92. add Rustic. c. two.  whose being exposed to public Penance would have occasioned too much Scandal, as Priests and others that would have lost their Lives if their Crimes had been made Public. But to have seen Christians Fasting, Praying, Prostrating themselves upon the Earth, even out of simple Devotion, was then so common a sight, that none ever thought of enquiring into the particular occasions of it. The times of Penance were either longer or shorter, according to the different usages of Churches; and those Penitental Canons which are now remaining, differ very much from one another; but the more ancient generally the more severe. St. Basil allots two years for Theft, seven for 
Ep. iii. Can. ad Amphiloch. c. 56. 58, 59 61. 64. 73.  Fornication, eleven for Perjury, fifteen for Adultery, Twenty for Murder, and the whole Life for Apostasy.  
They who were enjoined to do public 
Pont. Rom. v. Hier. epitaph. Fabiolae.  Penance, applied themselves to the Archpriest or the Priest Penitentiary, who took down their names in writing; after that, on the first Day of Lent, they presented 
Sozom. seven. hist. c. 16.  themselves at the Door of the Church in a poor and torn Habit; for such with the 
The Manners of the Israelites. in English c. 17. & 19  ancients were their Mourning Dresses: Being entered the Church, they received from the hands of the Bishop ashes to strew on their Heads and Sackcloth to cover their Bodies; thus they remained lying upon the Ground, while the Bishop with the Clergy, and all the People kneeled down and prayed for them. The Bishop made an Exhortation to let them Understand that he was going to drive them out of the Church for a time, as God drove Adam out of Paradise for his Transgression, bidding them at the same time be of good courage, and labour in hope of the Mercy of God; then he actually put them out of the Church, and immediately the Door was shut against them. The Penitents generally kept themselves close 
Lib. sacrament. Amb. i paen. c. 16. paenit Rom. tit. i c. 11.  shut up, passing their time in Praying and mourning, save on the Festival or Station days, on which they presented themselves at the Door of the Church, and this they continued to do for some time: Afterward they were admitted to enter the Church and hear the reading of the Scriptures and the Sermon, but obliged to departed before Prayers began. After that they were admitted to join in Prayer with the faithful, but in a posture of Prostration. At last they were admitted to pray standing 
S. Elig. hom viij.  as others tho' yet still they were distinguished from the rest of the Congregation, 
Conc. Ancyr.  by being placed on the left side of the Church; from hence it appears there were four Orders of Penitents, the Flentes, the Audientes, the Prostrati, and the Consistentes; that is those that Prayed 
Consistentes.  standing: And the whole course of Penance was divided into these four States.  
As for instance, he that had been guilty of wilful Murder, was four years among the Flentes; that is to say, he was to come 
S. Bas. can. 56.  to the Door of the Church at the Hours of Prayer, and to stand there, not so much as in the Porch, but in a place exposed to 
Ep. S. Greg. Thaum. c. i.  the Wether. He was to be clothed with Sackcloth, to have Ashes on his Head, and not to cut his Hair. Thus he stood beging of the Faithful as they entered into the Church to take pity on him and to pray to God for him: And so indeed 
Ambros. de paenit. i c. seven. 15. 2. c. seven. 10.  they did; the whole Church in her public Service always remembering to pray for the Penitents in particular, as she still doth during the time of Lent. The five following years he was in the rank of Auditors, He entered the Church to hear the Instructions there delivered, but so as to remain in the Vestibulum or Porch only, with the Catechumen; and to departed before the Prayers began: From thence he passed to the third Rank, and was admitted to join in Prayers with the Faithful, but in the same place as before, and Prostrate or lying down upon the Floor, and he went out with the Catechumen. After having been seven years in this State, he passed to the last, in which he remained four years, joining in Prayer with the Faithful, and standing as they did; but was not permitted to offer or Communicate with them. At last his twenty Years of Pennance being thus accomplished, he was again received into full Communion with the Church, and admitted to the Participation of Holy things, that is the Eucharist.  
The same Proportion was observed in the Fifteen Years Pennace of the Adulterer. He was four Years among the Flentes, five among the Audientes, four with the Prostrati, and two with the Consistentes. And by this one may judge of the other sort of Offenders. Not that time alone did always 
S. Basil. ibid. 84, 85  determine the Penance. The Bishops carefully examined the Proficiency of the Penitents, and from thence took their Measures either of using them with a greater indulgence, or of deferring their Reconciliation. Their Fundamental Rule was to labour all they could for the Salvation of their Neighbour; but not so as to destroy themselves together with those who were incorrigible. The Penitent therefore did not advance from one 
Ambr. two. paenit, c. 9  degree to another, but only by the appointment of the Bishop: But if he died during the course of his Penance, before he 
Conc. Arel. two. c. 23. Con. Carth. iv. c. 59  had accomplished it and received Absolution; they had yet good hopes of his Salvation. They prayed for him, and offered for him the Holy Sacrifice. When the Bishop judged it proper to put a final Period to his Penance, it was done at the end of Lent, that the Pennitent might reenter upon his Participation of the Holy Mysteries at the Feast of Easter.  
On Holy Tursday the Penitents presented 
Pont. Rom.  themselves at the Door of the Church. The Bishop having offered up many Prayers to God on their behalf, caused them to enter, at the instances of the Arch Deacon; representing to him that this was a time proper for Clemency, and that 'twas but reasonable that as the Church increased the number of her Flock at that time by the new Baptised, she should take also then into her fold again the strayed Sheep. The Archpriest also interceded on behalf of the Penitents, and gave them his Testimonial that they were worthy to be reconciled. For to him it belonged to examine them during the time of their Penance. Then the Bishop made an Exhortation to them, putting them in mind of the mercies of God, and of that newness of life which they ought to live in for the time to come, requiring them in token of their Confent 
S. Elig. hom. viij. & 11.  and promise thereunto to hold up their Hands. At length suffering himself to be prevailed upon by the entreaties of the Church, and being persuaded of the sincerity of their Conversion, he gave them Solemn Absolution. Then they shaved and polled themselves, quitted their Penitential habits and began to live like the other Faithful. There was without doubt great diversity in these outward Ceremonies, according to the difference of times and places. But they all tended to the same end, and had a powerful Effect to make the offender sensible of the Enormity of sin, and of the difficulty of recovering out of it; and to keep those still within bounds who as yet had preserved their Innocence. Should a Man, saith St. Austin, too easily return 
Serm. xxiv. de divers.  to the Happiness of his first Estate, he would look upon the falling into Mortal sin as a mere Trifle.  
NO. PERSON how great soever in 
XXXVII. Christian Princes.  the World was exempt from Penance. Princes were as Subject to it as private Persons; and the Example of Theodosius will never be forgotten in the Church. In the foregoing Ages none could have believed that the great ones would ever have submitted themselves to the severity of the Church's Discipline. They could not possibly conceive how the Humility and Mortification of a Christian could have been reconciled with absolute power and vast possessions, 'Twas this undoubtedly that made Tertullian say that 
Apol. c. xxi.  the Caesars had become Christians long before, if they could have been at the same time Caesar's and Christians; and Origen 
Cont. Cels. L. viij.  speaks of it much after the same manner. This strange work hath God at last brought to pass in the sight of the whole World. And this is that mighty Change that gave Date to the Liberty of the Church, that period of time I am now speaking of.  
Presently upon the Conversion of Constantine the name of Jesus Christ was written upon the Roman Ensigns, and his Cross displayed in the midst of their Arms. That Instrument of the most Infamous Punishment was now turned into the most glorious Ornament of the Imperial Diadem. The Emperor had an Oratory in his Palace, where he shut himself up whole Days together to read the Holy Scriptures: Observing the stated 
Euseb. iv. vita Const. c. xvii. xxi.  hours of Prayer, and more especially on Sundays, upon which he obliged the Heathens themselves to rest from their Labours. He caused to be carried in his 
Sozom. i. Hist. c. viij.  Army a Tent in the form of a Church, for singing Divine Service in and Administering the Sacraments to the Faithful; and to that purpose he was always attended by some Priests and Deacons. He 
Euseb. three vita Const. c. xlvii.  made Constantinople a City perfectly Christian. The Eve of Easter was Celebrated there with a most magnificent Illumination, not only within the Churches, but without. All over the City there were set up lighted Tapers, or rather Pillars of Wax, which gloriously turned the Night into Day. In the principal Squares of the City, one might have seen the Fountains adorned with the Images of the good Shepherd or of Daniel in the Lion's Den. There were no Idols or Temples of the false Gods to be found within her Walls. Who knows not how Magnificenly Constantine treated the Fathers of the Nicence Council, and the Honours he did them. He furnished them with carriages 
Euseb. three Vita Const. c. vi. seven.  to bring them from the most Remote parts of that vast Empire; he defrayed their Expenses all the time of their Session, and sent them home Loaded with Presents. He burnt the Bills of Accusation that had been preferred to him against the Bishops; he Kissed the Scars of the Confessors, that still had upon them the 
Socrat hist. i c. v. viiii▪  marks of the Persecution; he entered the Council without his Guards, appeared there with a Modest and Respectful Air, and did not sit down till the Bishops gave him a sign. At the Conclusion of the Council he made a great Feast for them in his Palace, and sat at Table with them. Then it was that Jesus Christ was manifestly seen Reigning over the Kings of the Earth▪  
Theodosius the Great, did yet more Honour to Religion, and that by the practice of those virtues it requires: He was much in Prayer, applied himself to God in his greatest Affairs, and ascribed to him the success of his Arms: He had suffered himself to be transported into a Passion against 
Theod. hist. Eccle. iv. c. 17.  the Inhabitants of Thessalonica. The Sin was great, but his Repentance was Proportionable, and he valued none of the Bishops so highly as St. Ambrose; because he found none that less flattered him. His Empress hath also an high Character given her in History for her Piety, and for her Charity towards the Poor. The same Spirit run through the Family, but shined forth most brightly in St. Pulcheria their Granddaughter; who at the Age of fifteen (together with her two Sisters) Consecrated herself to God by a Vow of Virginity, and who without quiting the Court, led a Life in it so retired, so full of Business, so Religious, that the Writers of those times compared the Palace to a Monastery, the Holiest thing they could think of.  
In this School of virtue she caused to be brought up the young Emperor Theodosius 
Socr. seven. c. 22.  her Brother, making him practise the same exercises of Religion with herself. He risen constantly at the dawn of 
Sozom. ix. c. i Theod. iv. c. 36.  the Day to join with his Sisters in singing the Praises of God, Prayed often, frequented the Churches, and presented them largely: He fasted often, principally on Wednesdays and Fridays: His Palace was furnished with a choice Library of Ecclesiastical Writers. He had the Holy Scripture by Heart, and discoursed of it with the Bishops as readily as if he had been one of them himself. He gave a great respect to them, and had an honour for all good Christians. He caused the Relics of many Saints to be translated with great Pomp. He founded many Hospitals and many Monasteries.  
His Sister did not only exercise him in the Practices of Religion, but caused him to be taught with the greatest care all the Accomplishments proper for an Emperor. He had the best Masters to instruct him in Learning, and others to teach him the Exercises of Riding and Arms. He was used to the bearing of heat and Cold, Hunger and Thirst. She her self Tutored him in all the Rules of Decency, and Deportment, in his Habits, in his Gestures, in his Gate and Posture of walking: She broke his practice of falling into loud and sudden fits of Laughter; taught him how to appear (as occasion might require) either Terrible or Pleasant, and to hearken with Patience to the matter before him. He was a perfect Master of his Passion, obliging humane and tender to a Degree of Compassion.  
Such was Theodosius the younger, tho' born into an Empire in the Luxurious East, and in a very corrupt Age. The Emperor Marcian, who after his great services and long experience succeeded him in the Throne, discovered the same Piety, and the same zeal for Religion; but joined with greater Force and Capacity. There needs no other proof of his Worth than the choice St. Pulcheria made of him, who Married him only to let him into a Partnership with her in the Empire, but upon Condition of keeping her Vow of Virginity.  
WHILE the Princes lived at this rate, 
XXXVIII. The Manners of the Clergy.  one may easily imagine how eminently holy the Lives of the Bishops and their Clergy were. Yet in the outward Manner of their living, the Liberty of the Church produced 
V Thom. Disc. p. two. l. i c. 20, etc.  some change, which may deserve our Consideration: 'Twas now they began to wear some Exterior Badges of their profession: Though to speak the Truth, the difference of Habit was scarce perceivable till after the Reign of the Barbarous Princes under whom the Clergy still kept to the Habit of the Romans, as they did to their Laws and Language.  
Many embraced the way of Living in common, as being the more perfect Life; and taken from the first Church of Jerusalem: These as far as possibly they could contrive it, Lodged all in the same House and eat in the same Hall; At least they held nothing in Propriety, subsisting only on what the Church supplied them with; so that they made one large Family, of which the Bishop was the Father: Such were the Clergy under St. Eusebius Vercellensis under St. Martin, and St. Austin; and these were called Canonical Clerks or Canons, 
V Thom. Disc. p. i. l. i. c. 56. & p. two. l. i c. 46. & p. iii. l. c. 28. & 51.  by way of distinction from those who did not live up so strictly to the Letter of the Canons, whose service the Church nevertheless accepted of.  
They who were not thus embodied, lived at least two or three of them together. The Priests who were confined to Churches in the Country, had with them some young Clerks whom they directed in their Studies, whose Manners they form, and whom they kept always by them as Witnesses of their own Conversation. Such were those young Readers who suffered Martyrdom in Africa by the 
Martyrol. Jul. iii.  Vandals. The Bishop had also some Priest or Deacon who never stired from him, but lay always in the same Chamber with him: And this was he whom the Greeks called the Syncellus, which afterwards became an high Dignity. The Pope St. Gregory had none but Clerks or Monks in his Palace, and this Custom is still observed in the Court of Rome, where the Domestic Officers of the Pope are all in Holy Orders.  
But whether the ecclesiastics lived in Common or separate, they were not allowed to have Women lodging in the same Houses with them. Among the Accusations against Paulus Samosatenus, this was 
Conc. Antioch. two. an. 270. Euseb. seven. Hist. c. 10.  one, that he kept in the House with him two young handsome Women whom he carried about with him where ever he went: And that he also permitted his Priests and Deacons to entertain that sort of Women whom they called Subintroductae. 
Subintroductae. Agae pttae.  This was an abuse grown common when the Church was unpersecuted; against which there are extant many Treatises of the Fathers and Regulations of the Councils. It was first Introduced upon the pretence of Charity: For these Persons who lived in this manner with the Clerks were Virgins Consecrated to God, or such others that made a particular profession of Devotion; to whom the Clergy pretended to be instead of Fathers or Brothers, managing their Affairs, and doing for them those services which they could not decently do themselves, especially in places where Women rarely appeared in Public. And these devout Women on their side, performed for their Brothers all those Domestic Offices which were consistent with the Honour of their Profession: For notwithstanding their Inhabiting together, they pretended nevertheless to 
In eos qui tenent subintr.  keep their Vow of Continence; and St. Chrysostom encountering this abuse, supposes that they effectually did so. He accuses them only of being pleased in seeing and discoursing with each other, That the Pleasure of Conversation was more affecting between Persons of different Sex, that by this means they were carried on to Scandal and Indecency, and rashly exposed themselves to the danger of a Crime. To rectify this disorder, the unmarried 
V Thom. p. i. l. i. c. 49. n. ix. V Mend. in Conc. Elib. c. 27. Conc. Nic. cap. iii. Seu. Sulp. in vita S. Martin. Hier. on ep. ad▪ Nepot.  Clerks were absolutely forbidden all habitation with Women that were Strangers; that is to say, all that were not very nearly Related to them; which the Council of Nice restrained to Sisters, Mothers, and Aunts. And besides the point of Cohabitation, it was not thought convenient that ecclesiastics should have much Conversation with Women, though under the pretence of Piety; or that they should receive from them their little presents of Habits, Ornaments, Fruits or other such like Refreshments, serving rather for Delight than use, which had any appearance of Voluptuousness and Decency.  
But upon the main, the Sanctity of the ecclesiastics was as yet very great; and though there were always among them Persons who had their weakness, and their Passions, the generality of them led Lives extremely Virtuous and Exemplary. The World likewise did them Justice, and they were much respected. Though the Bishops made no great figure in the World as to Temporal Authority, and though they lived in a plain way as private Persons, without any thing of Worldly Pomp or outside show of Grandeur; yet they were highly honoured, not only by the People, but also by the Magistrates, and even by the Princes themselves. I have before taken notice of the Honours which Constantine paid to the Fathers Assembled in Council at Nice. The Emperor Maximus made St. Martin with one of his Priests eat at the same Table with him, and the Empress his Wife served them with her own Hands.  
As the Custom of the Romans than was to give to all Persons in place, different Titles, as of 
* Illustrious Glorious, Renowned, most Eminent.  Illustris, Gloriosus, spectabilis, 
V Pan●ir. in Not. Imp.  Clarissimus, which were stated Appellations according to the Rank and Dignity of the Persons to whom they were applied; so they gave to the Bishops that of Holy or blessed, to which they added that of Pious, Religious, beloved of God, and such like. These Titles were so Appropriated to Bishops, that they were not omitted even in the Processes made against them; as in those against Nestorius in the Council of Ephesus, and against Dioscorus in the Council of Chalcedon. They were given to Heretical Bishops; and in the Conference at Carthage, St. Austin makes no scruple of saying, the most Holy Emeritus and the most Holy Petiliam, though though they were Donatists. It had been an affront to them to have denied them these Formalities of Respect.  
The name of Papa or Pope, that signifies 
V Bar. Not add Martyr. x. Jan.  Father, which is more especially used when one would express the Endearments of that Relation, was of a long time common to all Bishops of the Latin Church, and in the Greek Church is still given to all Priests: They were treated as Lords, and nothing is more common in the fourth and fifth Ages than such like Superscriptions as these, To the most Holy, most Pious, and most venerable Lord N. Bishop— It was as I shown before a common practice for People to prostrate themselves before them, and kiss their Feet: So that 'tis not a thing so much to be wondered at, that these extraordinary Honours should be performed to the Supreme Bishop, to whom the faithful have in all Ages paid a singular deference, since the 
V epist. Innoc. i. inter epist. August.  other Bishops treated the Pope as their Father, and he treated them again but as Brethren; as is still done. For the Church of Rome hath been of all others the most constant in preserving her ancient usages.  
The regard which the Temporal Powers had for the Bishops, gave them Authority to take upon them the Protection of Widows, Orphans and all others whose case rendered them Objects of Compassion: Particularly they made use of their Interest to beg the Lives of Criminals. Not but that those Holy Persons had a Zeal 
V Epist. liv. August. ad Maced.  for justice; but they knew there would be always too many left to be made examples of Severity, and they laboured for the Salvation of Souls. Whether the Condemned had been Christian or not before, the favour procured to them by these hands could not but be a Powerful motive to draw them over both to Repentance and Baptism. And this Delight in showing Mercy made even the Heathens themselves in Love with the Church.  
The Church interceded also in the behalf 
August. Epist 100 133. 134. 139. edit. Nou.  of her own Enemies. We have many Epistles of St. Austin where he begs the favour of the Magistrate on the behalf of Donatists convicted of horrid Violences and even of Murders committed on the Catholics. He pleaded that it 
Epist. 134. n. three iv.  would dishonour the sufferings of the Murdered to put to Death the Authors of them; and that if they could find no other penalties for them but Death, they would thereby bring things to that pass that the Church, who delighted not in the Blood of her Adversaries, would not dare to demand Justice against them. This was a general Rule, that the Church was never to seek the Death of any Man. 
August. Epist. lxxxxiii. ad Vincent.  They were content that Christian Princes should correct or overaw Heretics by Banishment or pecuniary penalties, but they were to spare their Lives: And all the Church declared their Abhorrence of the proceeding of the Bishop Ithacius 
Sever. Sulp. lib. two. Baron. an. 385.  who prosecuted the Arch-Heretick Priscillian to Death. But the Bishops could not always obtain the Pardon they desired for these sort of Offenders, no more than they could for others. The Princes to preserve the public Peace, Enacted the Penalty of Death against Heretics, and their Laws were sometimes put in 
L. v. L. xi. Cod. de Haeret.  Execution.  
In the midst of all these honours and the high esteem the Bishops and Clergy then had, it, was still required of them to observe the rule of Poverty. In Africa 
Conc. iv. Carth. c. lii.  the Clergy how eminent soever they might be for their knowledge in the Word of God, were enjoined to labour with their Hands, to Till the Ground or follow some other honest Employment, whereby they might (without any prejudice to their Function) get enough for their own Subsistence, that is to say, a Competency for Food and Raiment. But this one would take to be understood rather of the lesser Clerks than of the Priests and Deacons, who were suffiiciently employed other ways. Though some of them also followed 
V Thomass. Disc. P. i- l. 9 c. ix. x. xi.  this Apostolical Counsel. But from what Fund soever the Clergy were supported, they were obliged always to show themselves examples of a Christian Frugality and Moderation. The Same African Canons give it in Direction to the Bishops, that they should content themselves with a moderate Table, and Ordinary Furniture. This Rule St. Austin faithfully observed. One may guests what was his ordinary way of living, since Posidius who hath given us the History of his Life, observes this particular of him: That besides Pulse and Herbs, he would sometimes, when he had Strangers to entertain, have some Flesh-meat and Wine brought to his Table. St. Paulinus in the 
Paul. ep. i. in fi.  same Age (he who had quitted so vast an Estate) had his Table served with Earthern Dishes and Wooden Porringers. Of St. Martin 'tis observed, that in visiting. 
Sulpit. de vita S. Mart.  his Diocese he commonly Road upon an Ass, and was but very meanly Habited. St. Lupus of Troy, St. German of Auxerne, St. Lupus of Troy, St. German of Auxerne, St. Hilary of Arles were admired for their Abstinences and Fasting. Of St. Epiphanius of Pavia, 'tis Recorded, that he never used the Bath, Eat no Supper, and lived only on Herbs and Pulse. In the East St. Basil Eat only Bread with a little Salt, Drank nothing but Water, and never wore above one Coat. St. Gregory Nazianzen lived much after the same manner. The Enemies of St. Chrysostom grounded one part of their Calumnies against him, that he Eat by himself and lived very Reserved. And he himself Censures a certain Bishop for wearing 
Hom. 9 in Epist. ad Philem.  Silks; riding on Horseback, and being attended with a large Retinue of Servants; and that though he had a convenient Habitation, he could not yet sorbear Building. Which were almost the same Accusations with those that had been laid against Paulus Samasotenus in the Age 
Conc. Antioch. two. an 270.  before. He was charged with living Voluptuously, Eating to Excess, being too richly habited, and that he was attended, as he passed about the City, with a numerous Train; more resembing the Pomp of a Magistrate than the Plainess of a Bishop: And yet he was Bishop of Antioch; the Capital of the East, and the third City in the World. They were so Accustomed to see their Bishops Modest and Humble, that Malicious and Indiscreet People from thence took occasion to pass harsh Censures upon such as were not altogether so reserved. St. Chrysostom complains of too hard measure the Bishops met with upon this account. There are some, saith he, that think much a Bishop should go to the Bath, that he should Eat or 
Hom. two. ep. ad Tit. in fi.  Dress as other Men do, that he should have a Servant to Wait on him or a Mule to Ride upon. So Ammianus Marcellinus, who 
Amm. Marc. lib. 27.  was a Heathen and strangely devoted to the Old Superstitions of the Pagan Religion, forbears not to expose and aggravate the visible difference there was at the end of the fourth Age in the manner of their Living, between the Pope of Rome and the Provincial Bishops. As if it were so strange a thing and so much to be wondered at, that the Bishop of the Capital City of the World should have his Coach 
Voiture  to carry him from one Quarter to another of so large a City, that he should go well Habited, and keep a good Table, to entertain the greatest Persons of the Empire. 'Tis certain however there were at the same time in the Provinces, Bishops who by the frugality of their Tables, the Poverty of their Habits, and Modesty of their Looks rendered themselves amiable both in the sight of God and Man. And thus much doth this Heathen Author himself own and declare of them; and that there were the like examples in the great Cities, is plain by the Instances I have given besides many more that might have been added.  
THAT which makes this moderation 
XXXIX. The Riches of the Church.  of the Bishops yet more remarkable, is the vast Riches of the Church, which immediately followed the ceasing of the Persecutions. One would hardly believe what I shall say on this Head, though the thing its self be never so certain and well attested. All the Lives of the Popes from St. Silzvester and the beginning of the fourth Age to the end of the Ninth are full of Presents made to the Churches of Rome by the Popes, by the Emperors and by some Private Persons. And these were not only gifts of Gold and Silver Plate, but Houses in Rome, and Lands in the Country; and that not only in Italy, but in divers Provinces of the Empire. I shall relate no more than what was offered by Constantine as Anastasius reports it from the Ancient Memoires that remained to his time.  
He tells us that the Emperor built and oarnamented many Churches, as first the Constantinian (the same with the Lateran) where he bestowed these gifts; viz: A Silver Tabernacle of two thousand twenty five pound Weight, having in the front of it our Saviour seated in a Chair, five foot in Height, weighing one hundred and twenty pound; and the twelve Apostles each of them five foot high, and weighing fourscore pound a piece, with Crowns of the purest Silver. On the back side was another Image of our Saviour five foot high weighing an hundred and forty pound, and four Silver Angels of five foot each, and an hundred and fifteen pound weight, set with with precious Stones. He gave also four Crowns of the purest Gold, that is circles with Candlesticks in them, ornamented with twenty Dolphins of fifteen pound each. Seven Altars of Silver of two hundred pound weight, seven Patins of Gold of thirty pound each, forty Calices of Gold of one pound each, five hundred Calices of Silver of two pound each: one hundred sixty Silver Candlestick, forty of which weighed each of them thirty pounds, the rest twenty pound apiece▪ And many other Vessels. In the Baptistery the Cistern or Font was of Porphyry, overlaid with Silver to the weight of three thousand and eight pounds. In it was placed a Golden Lamp of thirty pound weight, in which were burning at once two hundred pounds of sweet Oil; a Golden Lamb of thirty pound weight pouring out the Water; the Image of our Saviour of the purest Silver, five foot high, and of an hundred sixty two pound weight, and on his left Hand a St. John Baptist in Silver of an hundred pound weight, and seven Silver Hearts casting forth with Water, each of eight hundred pound, set with two and forty rich Stones. All that he gave to the Church and to the Baptistery amounted to six hundred seventy eight pound weight of Gold, nineteen thousand six hundred seventy three of Silver: And there going but twelve ounces to the Roman pound, the whole amounts to one thousand and seventeen Marks of Gold, and twenty nine thousand five hundred Marks of Silver, which comes to about twelve hundred thousand Livers, besides the Make or fashion; counting the Mark of Gold at three hundred Livers, and the Mark of Silver at thirty Livers- Besides all this Constantine gave to the same Church and Baptistery in Houses and Lands to the Yearly value of thirteen thousand nine hundred thirty four Sols of Gold which comes to more than fourscore thousand Livers per. annum. Counting the Golden Sol but at six Livers. And all this was given to that one Church, the Lateran.  
He built seven others also at Rome, that of St. Peter, St. Paul, the Holy Cross of Jerusalem, St. Agness, S. Laurence, St. Peter and St. Marcellinus. He made also great presents to that of St. Silvester's founding. He caused to be built also one Church at Ostium, another at Albanum, another at Capua, and another at Naples What he gave to all the Churches in Gold and Silver Plate amounted to one thousand three hundred fifty nine Marks, and four ounces of Gold and twelve thousand four hundred thirty seven Marks of Silver, which comes to near upon seven Hundred Fourscore Thousand Livers besides the Make, The Yearly Revenues, with which he endowed them amounted to seventeen thousand seven hundred and seven sol of Gold, that is, to more than an hundred thousand Livers, and to the value of above twenty thousand Livers in divers sorts of Perfumes which the Lands in Egypt were obliged to furnish in Specie, and that counting them, but according to the price they now bear, which is incomparably less than what it was then. The Church of St. Peter, at Rome for example, had Houses in Antioch and the adjacent Country, it had Estates belonging to it at Tarsus in Cilicia, at Alexandria and throughout all Egypt; nay, it had them lying as far distant as in the Province of Euphrates, and part of the Lands stood charged to supply the Church with a certain quantity of the Oil of Nard, Balm, Storax, sweet Cane, Saffron, and other precious Drugs for the use of the Censers and Lamps.  
To these we may add the Churches 
V Euseb. de vitae Const. lib. iii. c. 34. 35, etc. c. 50. lib. iv. c. 58, 59  that Constantine and St. Helena his Mother caused to be built at Jerusalem, at Bethlehem, and over all the Holy-Land. That of the twelve Apostles, and the others which he founded at Constantinople; for he was the Founder of all the Churches there; that at Nicomedia, that at Antioch which was proportionable to the Grandeur of the City: To these we may subjoin the Liberalities he bestowed on the 
ibid. iv. 28.  Churches throughout the Empire. We may add further the Donations of the following Emperors, the Gifts of the Governors of Provinces, and of all the other great Lords who became Christians; the Benefactions of those Religious Matrons who quitted great Estates to embrace Christian Poverty, as St. Paula at Rome, and St. Melania; St. Olympias at Constantinople, and many others; to these in the last place we may reckon the Gifts of the Bishops, between whom there was a Pious Emulation of exceeding each other in adorning and enriching their Churches. After all this one may judge how rich the Churches of the Capital Cities were in those large Provinces which we now count for great Kingdoms: Thus we may see that the Church of Alexandria was Prodigiously rich in the time of St. John the Almoner, by the account we have of his Pious management of those vast Revenues and the large Charities he bestowed out of them. We may see in St. Gregory's Epistles what pains and trouble the Patrimonies of the Church of Rome gave him, dispersed abroad in so many Countries, in Sicily, in Spain, in France; the care he took that the Slaves who were employed 
Vita Greg, per Jo. Diac. lib. two. c. 55, etc.  in the Tillage of them should be well used, and the Revenues applied to the Relief of the Poor of the Countries where they lay. Nothing of all this will appear incredible to any one that is the least acquainted with the Grandeur and Wealth of the Roman Empire, where it was a common thing for private Persons to Bequeath to 
F. de instr. & instrum leg.  their Friends whole Towns Inhabitants and all; besides, there were great Estates Appropriated to the Worship and Ornamenting of the Idols. There were great sums yearly expended upon their Sacrifices, Plays and other Ceremonies of the false Religion. It was easy for a Christian Government to enrich the Church with what used to be fling away upon these Vanities. But one of the grand Funds out of which the Churches were endowed, were the Christians Estates 
Euseb. vita Const. two. c. 35, etc.  which had been Confiscated during the Persecution.  
These Goods and great Estates belonging 
Con. Antioch an. 341 can. ult.  to the Church, were entirely at the disposal of the Bishops: But the holy Prelates of those times were so far from being over pleased with their Possessions, that they complained of them, and would 
Thom. Dis. part i. l. three c. xi.  have been glad to have seen those Days again in which the Church stood in need of no more than the daily Offerings of the Faithful, for the supporting of their Poor, their Clergy, and for all the other occasions of the Church. St. Austin frequently offered to restore his Church-lands, but his People would not accept of them. St. John Chrysostom upbraids the Christians of his Time, that they had by their Covetousness and hard Heartedness forced the Bishops to procure settled Revenues to their Churches, lest their Virgins, Widows and other Poor should Perish for want, if (as in the Primitive times) they had nothing else to depend upon but casual Alms: From hence (saith he) come 
Chrysost. in Mat. xxvii. 10. hom. 85.  two inconveniencies; You yourselves live unprofitably, and the Priests of God are busied in concerns Foreign to their-Function. And a little after. You make Stewards, Farmers and Overseers of your Bishops; and instead of minding nothing but the saving of your Souls, they are every Day disturbed with what ought to be the business of Receivers and Treasurers: And again, Your uncharitableness makes us Ridiculous, for we are obliged to leave our Prayers, instructing the People and other Parts of our Holy Employment, to be always treating with Vintners, Corn Merchants and those who sell other Provisions. So that People have given us names which are fit for Men of a Secular Character. Yet they found out ways to disengage themselves from the trouble of managing their temporal Affairs. They entrusted the care of them at first with Arch-deacons, and afterwards with Stewards appointed for that very purpose. And to ease themselves even in the works of Charity its self, they procured of their Princes to have established 
Conc. Carthag.  in every City a defender of the Church and the Poor, whose Office it was to protect the Church, and solicit for the Poor.  
A CONSIDERABLE part of the Goods of the Church was employed in the founding 
XL. Hospitals.  and maintaining of Hospitals: For now it was they began. The Government of the Greeks and Romans went a great way in making Laws against Idleness, and keeping their Country's clear of sturdy Beggars and Vagrants; but we find no pulick Provision for such poor Creatures as were able to do nothing: They thought it was better for them to die than live unprofitably and wretched; and that if they had any thing of Spirit or Courage in them, they would fairly dispatch themselves. The Christians aiming principally at the saving People's Souls, neglected none of them; and those who were most abandoned by others, they thought best deserving of their Care. They provided not only for their own Poor, but even for those also of the Heathen. This Julian the Apostate testifies 
Julian. ep. ult. Asacio.  of them, (not without shame) commanding Hospitals to be erected, and Contributions raised for the maintenance of the Poor, after the manner of the Christians. There were two ways of relieving the Poor, the one by distributing Alms among 
Baron. ad Marryrol. viij. Aug.  them, leaving it unto themselves to shift for their Lodgings. To this purpose there was in every quarter of Rome a place called the Diaconium, which was a sort of Office for the management of these Alms. A Deacon always resided there, 
Greg. ix. epist. 24.  and received from time to time a certain sum of Money to be faithfully distributed by him amongst the Poor, for which he was accountable. The other way of relieving the Poor, and that far better too, was both to lodge and to feed them together in Common: For this purpose as soon as the Church had its Liberty, there were several Houses of Charity built, all which we call by the common name of Hospitals, but in Greek they had different Appellations according to the different Qualities of the Poor for whom they were appointed.  
The House for Infants exposed, or otherwise wanting that Relief, was called 
V l. 19 l. 21. Cod. de Sacros. Ec. cl.  the Brephotrophium; that of Orphans, Orphanotrophium, the Nosocomium was an Hospital for the Sick; Xenodochium Logings for Strangers or Passengers: And this is that which in Latin is properly called Hospital, an House of Entertainment for Strangers. The Gerontocomium was a retreat for Aged Persons. Ptochotrophium was common to all sorts of Poor: But there were also such Houses of Charity 
Aug. in Jo. tract. 97.  before they had these names given them; There were many of them quickly erected in all great Cities. It was ordinarily some Priest that had the Overseeing of them. As at Alexandria St. Is●dorus under the Patriarch Theophilus. At Constantinople St. 
Baron. ad 31. Dec. & 27. Jun.  Zoticus, and after him St. Samson: There were also some private Persons who erected Hospitals at their own Expenses, as St. Pammachius at Porto, and St. Gallicanus at Ostia. This St. Gallicanus was a Patrician, 
Martyr. 25 Jun.  and had been Consul; and 'twas a sight that drew Spectators from all parts to see a Person of his Rank and Quality, one that had worn the Triumphal Ornaments, and could have boasted of his Friendship with the Emperor Constantine, to see I say such a Person washing the Feet and the Hands of the Poor, waiting upon them at Table and giving the Sick all sort of assistance. The holy Bishops thought no expenses too great that were bestowed upon so good purposes: Besides, they took great care about the Burial of their Poor, and the Redemption of Captives who had been taken by the Barbarians, as it often happened in the Declension of the Roman Empire: For these two last sorts of Charity they sold, even the communion Plate, notwithstanding the Privilege of Appropriation. The instance of St. Exuperius Bishop 
Hiron. ad Rustic. & 〈◊〉 Sept.  of Tholose is very remarkable, who reduced himself upon this score to such a degree of Poverty, that he carried the Body of our Saviour in a little Basket, and his Blood in a Calais of Glass. And St. Paulinus Bishop of Nola having sold all, 
Gregor. iii. Dialog. c. i. two.  made himself a Slave to ransom the Son of a certain Widow; so that those vast Treasures of the Churches, the Gold and Silver with which they were Ornamented, were deposited in the nature of a Trust till pressing Occasions, as a public Calamity, a Petilence, a Famine, or the like, should require it; every thing gave place to the providing for the living Temples 
Jo. Diac. vita S. Greg. lib. iv. cap. xliii.  of the Holy Ghost. They redeemed also such as lived in Slavery at home, or within the Empire, especially such as were Christian Slaves to Pagan or Jewish Masters.  
IN the last place, it was after the 
XLI. Monasteries.  Church had gained its Liberty, that they began to found Monasteries, Under the Persecutions many Christians had retired into the Deserts: Principally those adjoining to Egypt; and some passed the remainder 
Hier. vita. S. Pauli.  of their Lives in them, as St. Paul, who is reckoned the first Hermit. St. Anthony having for some time lead the Ascetique life near the place of his Nativity, withdrew himself afterward into the Desert, that he might with greater freedom and security pursue his religious Exercises, upon being removed out of the Reach of all Temptations which might be occasioned by Society. He was the first that gathered Disciples together in the Wilderness, and there obliged them to live in common. They were now no longer called simply Asceticks, though in effect they led the same Life; but went by the name of Monks, that is to say, Solitaries, or Hermits, to wit, those that inhabit the Wilderness. Those who lived together were termed Caenobites; and those who having lived a long time in common and there learned to conquer their Passions, and afterwards retired to a more absolute Solitude they called Anchoretes. And yet the Caenobites themselves lived very Solitary, seeing no Soul but their own Fraternity; being at the distance of many Days Journey from all inhabited Places, in sandy Deserts, whither they were forced to carry all necessaries, even their very Water. Nor did they so much as see one another save only in the evening and in the Night at their stated hours of Prayer, spending all the Day at work in their Cells either alone, or two and two together, and always in profound Silence. Besides, as in those vast Solitudes, they were not straightened for want of Room, so their Cells stood at a considerable distance one from another.  
St. Anthony, St. Hilarian, St. Pacomus, and the others that followed their Examples did not pretend to introduce Novelties or outdo all that ever went before them. Their design was only to keep up the exact practice of the Christian Religion which they saw every Day more and more declining. They always proposed the Asceticks that went before them for their Examples. As in Egypt, those Disciples of St. Mark, who (as Cassian relates) lived in the Suburbs of 
Cass. two. Jnst. v. 18, Coll. v.  Alexandria, close shut up in their Houses, Spending all their time in Praying and Meditating upon the Holy Scriptures; labouring with their Hands all Day and never eating but at Night. They proposed for their imitation the Primitive Church of Jerusalem, the Apostles themselves and the Prophets. 'twas not an 
Hier. ad Paulin. item ad Rustic.  Affectation to make themselves admired for the extraordinariness of their Methods, but an honest intention of leading the lives of good Christians. This one may see through the whole Rule of St. Basil, which is indeed no more than an Abridgement of the Duties of a Christian who would lead his Life according to the Precepts of the Gospel, and which he lays down in general to all sorts of Persons. He saith, 
S. Basil reg. fas. n. xxii.  for example, as to Habits, that a Christian ought to content himself with such Clothing as is sufficient for Decency, and to defend the Body against Cold and the other injuries of the Air; but to be as little encumbered as possible: And therefore to be content with one Garment both for Day and Night, a thing in the Country where he lived not impracticable. There is very little in his Rule which is perculiar to Monks separate from the rest of the World.  
That which was singular in the Monks was their Renouncing of Marriage, and 
Chrysost. ad fidel. patr.  the Possession of Temporal goods, and their Separating themselves from conversation with the rest of the World, either of the Faithful themselves or their nearest Relations. As to the rest they acted but the part of good Laics living by their 
Cass. Instit. v. c. 12. 16. etc. & 6. c. 7.  Labours, in silence, and exercising themselves in getting the Mastery over their Passions by degrees: So that having, as 
1. Cor. ix. 25. 2 Tim. two. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. v. viij.  St. Paul expresses it, like resolute Combatants Striven for the Mastery, and Striven Lawfully, they might arrive to that Purity of Heart which might render them fit to see God- Upon these Principles were all their Methods and Practices founded. St. Chrysostom gives us a Memorable History of a Young Man, whose Mother 
Ad fidel. patr.  was desirous that he should become a good Christian, and prevailed with a Virtuous Monk to take him into his Tuition. This Holy Man to Instruct him more perfectly in the Duties of Religion, causes him to practise in Private all the exercises of the Monastic Life, without making any open Show or Profession of it, and still leading in appearance the common Life. Their continued course of Fast tended in the first place to 
Cass. Jnstit. lib. v.  subdue the Sin of Gluttony; and then to prevent the Temptations of Impurity, to render the Soul more free and Serene, and in a proper condition to apply herself to Spiritual things. However they used 
Jdem. Coll. two. c. 1. 7. etc.  discretion in the matter, and took care to keep the Body in sufficient Plight to bear up with their continual Labours and short Sleeps, without prejudicing their Health; so that they lived to a very great Age without any Sickness or Diseases. In the Lives of the Fathers we meet with a great number of these Monks that lived to fourscore or fourscore and ten Years; some to an hundred, and others more. These examples we chief meet with among the Aegyptan Monks, who were the most admired for their Wisdom; and who, after mature Deliberations upon long Experience, came to this conclusion, that the Diet▪ of the Monks should be 
Cass. Coll. two. cap. nineteen.  limited to the eating of only two little Loaves a Day of six ounces a piece, and that not till after three a Clock, and to the drinking of nothing but Water. Solitude they used as a remedy against the Incitements of Impurity and Avarice, endeavouring as much as was possible to lose the very Remembrance of objects that might excite such Temptations. They also conquered Avarice by their extreme Poverty and by sticking close to their Rule of having nothing of their own and of distributing to the Poor out of the gains of every Days Labour, all that remained over and above their own Subsistence. And so considerable were 
De Mor. Eccl. i. c. lxvii.  these Alms (as St. Austin reports) that they Freighted whole Vessels with them. Lastly, they combated the passion of Anger by their Silence, and by keeping such Company as obliged them to bear with one another; sloth they encountered by continual Labours; Sadnefs, by Prayer and singing of Psalms; Pride and 
V Chrysost. Hom. lxxii. in Matth.  Vanity, by the practice of an absolute Obedience and severe Mortification.  
There were also some Monks that wrought in Husbandry, and for hire in the Harvest and Vintages, promiscuously with other Labourers: But the more perfect of them found their Thoughts too much scattered by these Employments, and shut 
Cass. Collatine. xxiv. de Mortific. c. iii. iv, etc.  themselves up in their Cells making Rush-Mats, Wicker Baskets, and such like things, which did not take them off from Meditating upon the Scriptures, and keeping their Souls always intent upon God. There were none of them without some Business or other, and the least was Transcribing Books: However the greatest Part of them did not give themselves to Study, and many of them could not so much as Read. This way of living being so poor, so laborious and mean to outward appearance brought them under the contempt of Libertines, and even of some 
Chrysos. advers. vitup.  Christians themselves. They made lewd Jests of them; they sometimes proceeded to violence, even so far as to strike the Monks, to drag them out of their Cells, and hawl them before the Magistrates: But all this served only to make their Humility and Patience more remarkable. They were so much loved and respected by all underderstanding People, and not only by the Vulgar, but even by Persons of Quality; nor by the Laity only, but also by the Priests and Bishops themselves; that those of the greatest Sanctity and Capacity among them were often thought fit to be advanced to some Public Ministry in the Church, or even to the Episcopal Dignity. Then they quitted their Monastery and returned to the Commerce of the World; living the same Life with the rest of the 
V Cass. xvii. Collat. 21. ad fidel. patr.  Clergy. We see nothing of solemn Vows in these first times. St. Chrysostom speaks of a Monk's returning to the World as a thing of Freedom: He advises a Father to engage his Son in this Holy manner of Life, as soon as he should come to be in a state of Sinning, at about ten Years of Age, and to let him continue in it for the Space of Ten or twenty Years, till he was perfected and established in goodness. He himself quitted the Monastic Life at the end of five Years, for the recovery of his Health. But one may see by the Reprimand he gives his Friend Theodorus, how much those were to blame, who through lightness, disgust, or any other unwarantable motive took leave of their virtue and a Monastic Life together. The Church put them under Penance, but as for Civil Punishments they had none but the disgrace of their Inconstancy.  
The Sanctity of the Monastic Life appeared with such a Lustre, that within 
V Chrysost. hom. in ep. ad Timoth. August. de Mor. Eccl. i. c. lxvii. Hier. praef. in reg. S. Pacom. & epist. ad Eustoch.  a short time there spread all over the East many thousands of Monks and Monasteries. The Rule of St. Pacomus alone had under it fifty thousand Monks, distributed into several Houses under the Government of one Abbot, who all met together at Easter to Celebrate the Christian Passover. The Founding of these kind of Monasteries met with no difficulty; they had neither Lands nor Possessions to make 
Chrysost. ad fid. patr.  them envied: There wanted neither Permission, nor Assistance to those that had a mind to forsake all and retire into uninhabited places, and build themselves little Wooden Cells there, or of Reeds, or what the place afforded; to confine themselves to Silence and Labour, and so to live not only not burdensome to any, but to be very serviceable also to the public, by those good Works and Charities before mentioned. These Monasteries did in time so 
Act. Conc. v. can. 53.  multiply, and spread themselves, that there were of them also in inhabited places, and in the Neighbourhood of great Gities. Thus it was not thought reasonable that in plentiful Countries, as Italy, Sicily and Greece, they should be debarred the Privilege. But in what public places soeve they were, the Monks still kept to their solitary way, confined themselves to their Cloisters, and punctually observed their Rule of Silence.  
When they were near enough to the Cities, they came to the public Church to hear the Instructions of the Bishop, and to participate of the Holy Mysteries. They had their place allotted them separate from the rest of the Congregation, as the Virgins and the Widows had theirs: But this 
Ambros. ad virg. laps. c. vi.  hindered them not to have in their own Houses Oratories, where at the stated Hours they all met together and Prayed in common. They that lived farther from Towns, had among them Priests to perform Divine Service and Administer the Sacraments; and at last it was found convenient that every Monastery should have in it one Priest at least, and one or two Deacons; and this Priest was often their Abbot. Thus having no occasion to go abroad, they were shut up in their Monasteries as the Dead in their Sepulchers: This was the pretence that Arch-Heretick Eutiches made for his not appearing at the 
Con. Chalc. Act.  Council of Chalcedon.  
There were also Monasteries for Women, or Nunneries in the Deserts, where they abode within Convenient distance of the Monks to receive mutual assistance from each other by their Neighbourhood, & yet so far asunder as to avoid all danger and Scandal. The Monks built the Nuns their Cells, and helped them in their most laborious Works; the Nuns made the Monk's , and did them other suchlike Services. But all this Commerce of Charity was managed by some aged Persons appointed for that purpose; none else being suffered to go near the Nunneries. There were also many of these Nunneries founded in Cities, where all the Virgin's Consecrated to God, lived in Community, who before lived separate in private Houses. The Nuns of Egypt and Syria 
Hier. epist. 48. ad Sabinian. Baron. ad Martyr. 20 Sept.  cut off their Hair for cleanliness sake; in other places they kept it on: The practice of Antiquity in these Cases being different.  
The Bishops who made their Clergy live in common, took their Method of living from the Monks; and as much as the active Life of the Clergy would permit, they conformed themselves to it, so that these Communities were often called also by the name of Monasteries, and in time they were quite confounded one with the other. In the Fifth Age the greatest part 
Thom. Disc. two. part. l. i c. 34, 35, 36.  of the Bishops and Priests of Gaul, and of the West, practised the Monastic Life and wore the Habit. The Pope St. Gregory was taken out of a Monastery, where upon quitting the grandeur of this World 
Jo. Diac. lib. two. c. xi.  he had shut himself up; but notwithstanding his Advancement, he still kept to the Monastic Life, and filled his Palace with Pious Monks, out of whom he made many of his great Bishops, and among the rest St. Austin the Monk, with the other Apostles of England.  
The true use of the Monastic Life was to improve and perfect such unspotted Souls as had preserved the Innocence of their Baptism; or such Converted Sinners as desired to Purify themselves by Repentance. 'Twas for this end they received into their Monasteries Persons of all Ages and Conditions: Young Children, whom their Parents were for placing early out of the danger of the World; Old Persons, who desired to end their Lives Religiously; Married Men, whose Wives also had consented to the same way of Living. In the Rule of St. Fructuosus 
Cod. Regul.  Archbishop of Braga, we find Regulations for all these Persons. They who for their Sins were obliged by the Canons to do Penances of many Years, found it undoubtedly much more Commodious to pass them in a Monastery, where the example of Living in Common, and the Consolations received from those more advanced in Years, might somewhat ease their Sorrows; than to Live at large under them in the wide World, where they could not avoid being singular and Pointed at. So that the Monastery became a kind of Prison or Exile, with which great Persons were often punished; of which we have examples in France under the two first Lines of our Kings, and in the East from the sixth Age.  
THE Monastic Life is a sensible 
XLII. The Monastic life compared with that of the first Christians.  proof of the Providence of God, and of the care he hath taken to preserve in his Church to the end of all Ages, not only purity of Doctrine, but also Holiness of Life. If we call to mind what hath been said of the Christian Life in the second part of this Treatise, and compare it with the Rule of St. Bennet, and with the present usages of the well-regulated Monasteries, we shall find that there is but little difference between them.  
I have proved there that those Christians looked upon Religion as their main Concern, making all the Affairs of this Life subservient to it: And thus it is with the Monks who sequester themselves from the world that they may be at more liberty to mind the most necessary Point. And for this Reason they are called The Religious, a name common at first to all good Christians. The Monks, Asceticks and Virgins had also the name of Devotees given them, from their being entirely Devoted to God.  
Those first Christians were very frequent both in Public and private Prayer, coming as near as possibly they could to the Rule of Praying always: the Psalmody is nowhere better Regulated, nor more exactly observed than in the Monasteries, where it still continues the same as St. Benet set it above eleven hundred Years ago. The Monks having nothing to divert them from the exercises of Religion, have kept up the Practice more exactly than even the Clergy themselves. 'Tis supposed they reduced the Office into the form, in which it hath stood now for a long time; at least they added the Prime and Complin, which at first were only private Prayers for every Christian Family, or every Monastery to make use 
3 Instit. iv. vi.  of at their own Houses, to sanctify the beginning and ending of the Day. Cassian declares that this Establishment was but new in his Days. In all this the Canons are to be esteemed as a sort of Monks; and so indeed in the beginning they were, being then all of them Regulars. The Primitive Christians received the Communion very often; so do the Monks for the most part. Ruffinus tells us the Disciples of St. Apollonius Communicated 
S. Basil. ep. 289, ad Caesar. Patr.  every Day. The Monks kept up for a long time the Ancient custom of having the Eucharist always lying by them to Communicate themselves, when they should want a Priest to Administer it. 'Twas perhaps for want of this Precaution, 
Chrysost. Hom. xvii. in Epist. ad Hebr.  that some continued for the space of two whole Years without receiving the Sacrament.  
Those Primitive Christians spent much of their time in Reading the Holy Scriptures: The Rule of St. Benet prescribes 
Reg. S. Ben. c. xlviii.  the same to his Monks, and more particularly that all the time of Lent, and on all Sundays, they should apply themselves wholly to this Exercise. For on other Days, they spent much of their time in the labour of their Hands, of which Practice some traces are still remaining; though it must be confessed, that of all the Monastic customs this is the least continued. Silence was necessary (as is said before) to avoid the common sins of the Tongue, so frequent amongst Men, and yet so much condemned in the Scriptures; as Reviling, evil Reports, indecent Raillery, foolish Jesting, vain, Impertinent and unprofitable Discourses; and 'tis observable that the best-Regulated Monasteries are those wherein the rule of Silence is most rigorously observed. The names of Father or Brother according to the difference of Age or Quality, were of Old the common Appellations among Christians. They were very Obedient to their Prelates and to those that had an Authority over them; they were closely cemented in Union among themselves; forward in exercising Hospitality towards their Brethren and liberal in their Alms to the Poor of what sort soever. All this we see still Practised in the Monasteries.  
BUT, mayn't it be said, If the Monks 
XLIII. The Reasons of the External singularities in the Monks.  pretend to no more than to live like good Christians, Why do they affect such singularities and distinctions from the rest of the World? Why do they so distinguish themselves from their Neighbours in matters which are Indifferent? What means this singularity in Habit and Figure? Those Peculiarities in their way of Eating, their hours of Sleep, the manner of their Lodging, in a Word, all that which makes them look as if they were a different Race of Men from the rest of Mankind, another sort of Christians scattered among all other Christian Nations? And why such Diversities amongst the different Orders of the Religious? And all in matters neither commanded nor forbidden by the Word of God. Doth not all this look as if they had a mind by their Extraordinary outside, to strike the imagination of the People, thereby the better to gain Respect and Advantage? This is what many imagine within themselves, and some speak out expressly. But these Rash Censures proceed from their want of knowledge in Antiquity; for if one will be at the pains of examining into these Exterior Distinctions of the Monks, and the other Religious, he'll find that they are only the remains of ancient Manners which have been throughout the course of many Ages faithfully preserved by them, while in the rest of the World they have undergone wonderful alterations.  
To begin with their Habits. St. Benet 
Reg. S. Ben. c. lv.  saith that the Monks ought to be content with a Tunique, a Cowl, and a Scapulary 
Vilia vendentem tunicato Scruta popello, Hor. i. Epist. seven.  for them to work in. The Tunique without a Cloak had a long time been the Habit of the meaner sort of People; and the Cowl was a kind of Hood worn by Peasants and Poor Labourers. This Accoutrement 
Pullo Maevius alget in cucullo, Mart.  for the Head being a good sense against the Cold, became afterwards common to all sorts of Persons, and so continued in these parts of Europe till about two hundred Years ago. Not only the Clergy and Men of Letters, but also the Nobility and Courtiers had their Capuches and Hoods of several sorts and fashions. The Cucullus mentioned in the Rule of St. Benet served instead of a Cloak. Thus what the Cistertian Monks call the Cowle, (the name importing as much) and the Benedictines the Frok, they are of the same Original, being both derived from the Old Cucullus. St. Benet gives them also a Scapulary to work in: It was much wider and shorter than they wear it now, and served, as the name implies, for the carrying burdens upon their shoulders, and to preserve their Tunique. This Scapulary had its Capuche or Hood as well as the Cucullus. And these two Habits were not worn both at the same time; the Scapulary, when they were at Work in their own Monasteries; the Cucullus, or Cowle, at Church, or when they went abroad. Afterwards the Monks came to look upon their Scapulary as the most Essential part of their Habit; so that they they never left it off, but wore their Frock or Cowle over it.  
It appears therefore that St. Benet gave his Monks no other Habits, but such as were then commonly worn by the Poorer sort of People in his Country. They were scarce any other way Distinguishable than by an entire uniformity among themselves, being all of them clothed exactly alike; which was but necessary, that so the same Suits might serve indifferently for all the Monks of the same Convent. Now 'tis no wonder that in the Course of eleven hundred Years, there should be some Diversity found, as to the colour and shape of their Habits, between the same order of Monks that follow the rule of St. Benet; considering the different Countries into which they spread, and the several Reformations made of them in several places. And as for the other Religious Orders that have been founded within five hundred Years last passed, they have kept to the same Habits which they found in use in their Times. The greatest part wear no Linen Shirts, which to us  seems a severe Prohibition. But the wearing of Linen Shirts was not of common use till long after St. Benet. In Poland they are not worn to this Day; and throughout all Turkey they use no Sheets, and but half undress for Bed, lying in their Drawers; tho' even before the use of Linnen-Sheets, 'twas the common custom to go into the Bed Stark naked, as is still done in Italy. And therefore their Rule obliges the Monks to Sleep in their , without putting off so much as their Girdle.  
As for their Diet I have before observed, that it was an ordinary thing not only for Christians, but also for the most rational Persons among the Heathens themselves to live on Pulse and Fish, and that 'twas a common custom with them to have some Book read to them as they sat at Meals. I have also observed that Christians did keep many private Fasts, besides the more solemn ones of the Church, and that they made long Graces both before and after Meat. So that herein St. Benet hath prescribed nothing singular or extraordinary; on the contrary he was so indulgent as to permit his Monks two different Dishes of Meat and a little Wine. The 
Reg. S. Ben. c. 39 & 40.  Hours of Eating and Drinking observed by the Monks were the same all the World over, till this last Age. They Dined at 
Phil. Com.  nine or ten in the Morning, as the greatest part of labouring People still do; and Supped at six at Night. Those civil Regulations 
Conf. ord.  concerning the Covurefeu, and the limited Hours of working at the Forge, show that they reckoned the hours of rest and sleep from eight of the Clock at Night to four in the Morning, which is the most equal Rule of taking the middle of the Night for sleep, and losing as little as is possible of the Day.  
That the Dormitory should be without Partitions of Cells, as is directed by the Rule of St. Benet, is no more than what their Living-in-common in a strict Sense properly requires; for this is properly to Live in common, to Sleep all in the same Chamber and Dine all in the same Hall: Besides, by this means their Poverty appeared more undisguised, and their Virtue was better guarded. It was easy for their Superior with one Glance of his Eye, to observe whether any thing passed there contrary to Modesty; besides, their Rule farther required, that there should be Lights always in the Dormitory, and that every single Bed which consisted only of a Mat and a Coverlet, should be placed in full view. This fashion is still kept up in Hospitals, and 'tis certain was very ancient among Christians; and the Cells likewise (or every one's having his little Apartment to himself) are of very ancient usage. But with the first Monks of the Deserts, these Cells were only little Huts or Cottages where they dwelled separately, such as those of the Carthusians and the Camaldoli, and though there lodged two or three Monks together under the same Roof, yet they changed not their name; and therefore we find that the lesser Monasteries, which we now commonly call Priories, passed for a long time under the name of Cells; they were also called Casae. Both the one and the other of these names seem to have been taken up from the lodgings of Slaves: For the Monks in their way of living, chose to imitate the condition of the poorest and most despicable of Mankind.  
Besides, methinks I can trace in our Monasteries the Model of the old Roman ways of Building, as 'tis described in Vitruvius and Palladius. Their Church, that it might be free and convenient for Seculars, was always in the front of the Monastery, and seems to have succeeded in the stead of the first Hall, which the Romans called the Atrium: From thence you pass into a Court surrounded with covered Galleries, to which they ordinarily gave the Greek name of Peristilium; and this is the proper Cloister itself, into which was a passage from the Church, and out of which you are led into the other parts of the House; as the Chapterhouse which was for Exedra of the ancients; the Refectory or Triclinium, and the Garden which ordinarily stands behind all the rest, which was the way of the ancients.  
But let that be as it will, certain it is, that those Holy Persons, who form their Rules for the Monks, had no design of introducing Novelties, or of distinguishing themselves by the singularities of their Methods. That which makes the Monks appear now so strange and extraordinary, is the change of other men's Manners; as the most ancient buildings are become singular, because they are the only Fabrics left us that have stood for so many Ages. And as the more judicious any Architect is, so much the more curious is he in finding out the imperfect remains of those old Buildings, as well knowing that that the Art of Building hath in these last Ages been recovered only by the imitation of these excellent Models: So Christians ought exactly to observe the Practice of the most regular Monasteries, to give them a view of the best examples of a life truly Christian. I know there is scarce any thing which the length of time hath not somewhat impaired; so there is no old building which time hath entirely sparred, and of many-a-one there remains nothing but misshapen Ruins; and yet by taking an exact view even of these Ruins, and examining the very lest Fragments of these precious Antiquities, and then by comparing them with their Histories in the Books of the Ancients; we come at the same time both to understand the true proportions of the whole Fabric, and the true sense of the ancient Writings. After the same manner great use might be made of our Inquiries into the Monastic practices, if together with them we also read the Rules of the Founders of the several Orders, the old Canons, the writings of the new Testament, and the lives of the Saints of all Ages. In the mean time it cannot be denied but that the Monasteries have been the Repositories of all sorts of Antiquities: The greatest part of those old Manuscripts were found in them, by the help of which, Learning hath been restored in these last Ages: In them were preserved the Works of the Fathers, and the Canons of the Councils. We discover every day in the Statutes and Customs of ancient Monasteries, Ecclesiastical Antiquities of the greatest Curiosity: In a word, the Evangelical Practice in the Cloisters hath been all along kept up to its primitive Purity, while in the World it hath been every Day changing from worse to worse; and 'tis this Declension of Religion I am now entering upon.   

Part IU.  
HAVING represented the Behaviour of the ancient Christians, I think 
XLIV. The decay of Christian Piety in the Fourth and following Ages, with the causes of it.  myself obliged now to add the principal Causes of the prodigious difference there is between Their way of living and Ours; and so great is that difference, that to many (I doubt not) this Account will appear as strange as those Relations our Travellers give us of the Indians and Chinese manner of living; and the more Ignorant will scarce have Faith enough to give Credit to it, because every particular is not proved home to them, and the Testimonies set down at length: But the whole stands upon Authorities well known to Persons of Learning and Reading. We will proceed therefore to take a general view of the progress of this decay.  
When Constantine had declared for Christianity, the Converts came into it, in shoals; and what the Prophets had of old Predicted concerning the Church was literally accomplished; that she should be established on the top of the Mountains 
Is. two. 3.  and that all Nations should flow in unto her, to learn from her the Law of God, and the Rule of living. On the one side men with their own Eyes beheld the extraordinary Miracles which were every day wrought at the Tombs of the Martyrs; the holy Lives of the greatest part of Christians, and the invincible force of this Religion, against which three hundred Years cruel Persecution had prevailed no farther, than to give it the deeper rooting. On the other side, Idolatry, and the Fabulous Theology of the Poets was long before so exposed by the Philosophers, that almost all the Men of Wit and Sense among them believed nothing of it, but kept up the Religion of the People only for their own Interests; and therefore they readily quitted it, when it was no longer supported by public Authority; and most of them turned Christians: Others out of a Libertine Opinion or Practice even continued as they were without having any Religion at all; either because they could not bring their understandings to submit to the obedience of Faith, or that they would not quit their Debauchery or forgo their ill gotten Goods, or the unjust methods of raising their Fortunes.  
There were scarce any Pagans left but of these two sorts; the gross ignorant vulgar, who were governed by Custom only and who were not capable of any thing higher than the impressions of Sense; and some affected Wits who to show their parts and Learning, and out of a blind Veneration for Antiquity, were resolved to maintain the cause of Paganism, and to that end underpropped it with the Allegorical explications of some Philosopher's Fables. These were the Platonics of those times, far from the good Sense and Solidity of Plato and the ancient Academics his Disciples: These fanciful Wits picking up what was most weak in the Doctrine of Plato, and mixing it with that of Pythagoras, and with the Mysteries of the Egyptians, patched up a kind of Religion, which at the bottom was founded upon Magic, and which under the pretence of Worshipping good or bad Spirits authorized all sorts of Superstitions. Such was the Religion of Julian the Apostate, and we see somewhat of it in the Maxims of Apuleius in Porphyry and Jamblichus. But there were few that penetrated into these subtleties, and Paganism sunk every day more and more into Contempt.  
Among so great a multitude of new Christians it was impossible that some should not pass in the Crowd, drawn in only by Temporal Considerations, upon the hopes of making their Fortunes under Christian Princes, Complaisance to their Friends and Relations, the fear of displeasing their Masters; and in a word, upon 
August. in Jo. vi. 26. tract. two.  all those Motives which now a Days make Hypocrites and false Zealots: But these for the most part contented themselves with the bare Character of Catechumen; and being loath to submit themselves to that strictness of Life which Christianity requires; they were for deferring their Baptism as long as they could, and often to the point of Death, that so they might to the last continue the unhappy liberty of committing Sin, without Subjecting themselves to the Discipline of Penance. Others proceeded even to Baptism, and were 
V Aug. de Catechiz. c. xvii. Cyr. Hier. Procatech.  not in their Hearts true Converts. Some light inquisitive People were drawn in purely out of a curiosity to know the Mysteries which were revealed to none but the Faithful. Their Superstition made them greedy after Religion, and ambitious of being initiated into all sorts of Ceremonies, and to participate in every thing which bore the name of Sacred, without distinguishing the true God, or the true Religion. Among so many pretenders to Christianity, what caution soever the Prelates could use; They were but Men, and it was impossible they should not sometimes be mistaken.  
Many even of those that were Christians in good earnest, grew every Day more and more remiss. The fear of Martyrdom 
Leo. Serm. 6. in Epiph c. iii. Cypr. de Lapsis. Dionys. Alex. apud Euseb. vi. Hist. 34. Euseb. viij. Hist. c. two.  was removed, and Death did not now appear to them so near at hand. Their security from outward danger betrayed them into that great hazard of Laying aside their Watchfulness. Even in the state of persecution, during the Intervals of their Troubles, there was perceived a sensible abatement of Christian fervour: Of this the Fathers very much complain; ascribing the hottest Persecutions to this remissness of Zeal, when ever they enjoyed the least Respite from their Enemies. How must it then have been with them in a sure and settled Peace, when 'twas not only not dangerous to be a Christian, but also Honourable and advantageous? The Princes and Magistrates being Converted to the Faith, still maintained their Secular Grandeur; and were never the less good Christians for looking after their temporal concerns, and exercising their Charges: So the common sort of Believers seeing Religion and Worldly greatness so fairly reconciled in these examples, began to think there was no such great danger in Honours, Riches, and other enjoyments of this Life. Thus the Love of pleasure, Covetousness and Ambition revived in them. The World was now become Christian, yet still the World was the same. They began now to Distinguish between Christians, and Saints, and Religious. We find St. John Chrysostom frequently complaining of it, that 
Chrysost add fidel. patr. Idem Hom. i. in Matth. ●or. in fi.  his Hearers, to excuse their Earthly mindedness and too great Solicitude about the affairs of this World, were wont to tell him; We are no Monks, we have Wives and Children to provide for, and Families to look after: As if the Christians of Rome, or of Corinth, whom St. Paul calls Saints, and to whom he ascribes so high a Perfection, were not Married Persons, and led in the concerns of this World, the same common life with other Men.  
To this, add the Corruption of Nature that turns Food into Poison. The Church had in her public Offices some kind of Observances more agreeable to outward Sense. These were easily abused to the Flesh, and applied to wrong Ends, contrary to the justitution of them. The Sunday rejoicings, and those of the other Grand Solemnyties exceeded sometimes the Bounds of Sobriety and 
Basil. Orat. de Ebriet.  Christian Moderation. So that in the fourth Age they were obliged (as I have 
Aug. ep. xxix. nov.  before observed) to abolish the custom of making Entertainments at the Feasts of the Martyrs, and the Clergy were also Prohibited from being present at those of Marriages. Origen hath well observed 
Orig. cont. Cels.  how difficult a thing it is to reconcile sensible Pleasure with Spiritual joy. The Body is a Slave, which if too much Humoured and Pampered with Food, Sleep, or other such like Indulgences, will presently become Insolent and grow upon us; Usurp upon the better part, take off the mind from applying itself to Spiritual things, and weaken its power of bearing up against Temptation. Nor can the Spirit maintain its dominion over the Flesh, but by a severe Conduct and continual Application. I speak here of the same times I have just now described in the third part; and do rip up in them also the least Faults, that so I may the better trace out the very first beginnings of the Declension of Christian Piety, without designing in the least to invalidate what I there said of the Manners of the Church in general, or of its Discipline, which was still preserved in its full vigour: And above all the Sanctity of their Clergy was extraordinary. However it must be granted there were some Prelates too sensible of the great Honours that were paid them. And some also were accused of having misemployed the great Estates of which they had the Disposal. One may see what Complaints were preferred to the Council of Chalcedon against Dioscorus and Ibas upon this account. I believe 
Conc. Chalc. Act. iii. & x.  there can scarce be found any of the Orthodox Bishops of those times justly charged with the same Reproach. But as the Arrians and other Heretics had also their Bishops and Priests; Their Passionate Conduct lessened in the eyes of the World, the Honour of the order itself. 'Twas a great scandal to the Pagans and weak Christians to see Persons that had such Venerable Titles, Masters of so little Temper, and disputing with such heat against the other Bishops and Priests, outraging them with Injuries and aspersions both in their Discourses and Writings. Coming to the Court, Soliciting the favour of the Prince to support their Party. For the Heretics omitted none of these Practices. One might have seen the Monks, transported with a mistaken Zeal, leaving their Solitudes, flocking to the Cities, raising Seditions, and committing unheard of Insolences. These disorders Reigned pincipally in the East, where the Spirits of Men being generally of a more hot and inflexible Temper, their Passions presently took fire, and carried them to the highest Excesses. In the mean time this mightily sunk in the eyes of the World, the respect due to Persons Consecrated to Religion, and consequently the honour to Religion itself.  
The outward appearance of virtue in the Heathens, was another Stumbling-block to the Weak. For some there were that led lives Morally good: Were true to their Word, Just in their Dealing, abhorred Fraud and Avarice; in a Word, 
Aug. in Io. tract. xlv.  observed all the Laws and Rules of civil Society. Pretending that it was sufficient for a Man to Live up to the light of Nature, and follow the Law of right Reason, without troubling themselves with those disputes, which divided the Christians. As if the Christians did not profess to follow the sovereign Reason, that is, the Word Incarnate. These wise-Men of this World looked upon Faith as an instance of weakness a prejudice of the Understanding; and reckoned Mortification, a rigorous chastity, forbearing of Spectacles and Profane Diversions, as a piece of Superstition. Now, though Christianity was the Religion of the Prince, yet the number of Pagans was still so great that there was no hindering 
V Aug. Contra. advers. leg & proph.  of them from Writing, and Speaking, and Dogmatising publicly. This freedom was a remainder of the Ancient Pretensions of the Philosophers; of which the Heretics also well knew how to make their advantage. All that the Emperors could do in these first times, was 
Cod. de Pagan.  to shut up the Temples, prohibit Sacrifices, and the other public ceremonies of Idolatrous Worship. Nor could that be done without great Murmur of the Pagans. We know what Efforts the Senate made under Valentinian the Younger 
Ambros. ad Valentin. de relat. Symmach. Epist. xxxi.  to have the Altar of Victory Restored. Some times they proceeded even to open Violence against the Christians, who publicly opposed their Superstitions: And 
Martyrol. i Jan. xvii. Mart. xiv. Aug.  therefore we meet with some Martyrs, even under the most Christian Emperors. The Emperors themselves retained some Formalities of Paganism, which in the 
Baron. an. 312.  bottom were no more than empty Titles. As the Name and Habit of the Pontifex Maximus, or High Priest, which gave them a great Authority over all the Magistrates. So also they had the Title of Divinity 
Numen, domus divina, Sa●rum aerarium Sacr patrim, etc.  continued to them, and every thing appertaining to it: As their Palace, their Treasure, their Demesnes, their Letters, their Purple; to all which was commonly added the Epithet of Sacred and Divine. This Style was necessary to keep up the Veneration of the People, nor did any of the most Holy Christian Bishops ever scruple the use of it. In the mean time the Pagans, as to the generality of them, grew every Day more and more Corrupt. All that hath been said before of the Vices that Reigned in the World when the Gospel made its first appearance, was still the same; and excepting some few of extraordinaty Force and Elevation, and the Philosophers I just mentioned, there was neither among the Greeks nor the Romans, any remainder of Probity which could come up to a Counterbalance. Thus matters stood when the Empire sunk in the West; and though it continued longer in the East, yet it was only till it met with the like violent Shock. There was neither Discipline in their Armies, nor Authority in their Commanders, nor dispatch in their Councils, nor Conduct in their management, nor Vigour in their Youth, nor Prudence in the Aged, nor Love for their Country, nor any concern for the Common-good; every one minded himself only, his own Pleasures and private Interests, and basely either Neglected or Betrayed the Public. The 
V Amm. Maroell. lib. 14. lib. 28.  Romans Effeminated by Sloth and Luxury, defended themselves against the Barbarians by the help of Barbarians themselves, whom they hired for pay to serve in their Armies: They were Drowned in Pleasures and Delights, and valued themselves upon a false Gallantry, which had nothing solid at the bottom; so that the measures of their Iniquities and Abominations being filled up, God in his righteous Judgement executed upon them that exemplary punishment foretold by St. John. Rome 
Apoc. 14. &. 18.  was often taken and Sacked by the Barbarians; the Blood of so many Martyrs with which she had made herself Drunk was avenged; and the Empire of the West fell a Prey into the Hands of the People of the North, who divided it into a set of new Kingdoms.  
The Christians living among a People so perverse and so extremely corrupt, I 
V Salvian. de gubern. Dei. lib. vi. & seven.  mean these later Romans; it was difficult to keep their Virtue from declining, especially being no longer Strangers among the Infidels, as in the times of Persecution, having nothing now to guard against but their Friendship and Caresses: 'Tis no wonder therefore that we find the Fathers of the Fourth Age upbraiding Christians with the grossest Vices. St. Austin dissembles 
August. de Catech. c. v. seven. 17. 25.  not the Matter, but plainly lets the Heathens disposed to turn Christians, know before hand how great Sinners they were like to meet with even among the Christians themselves; that so they might be the less surprised at them, and consequently the less Scandaled. Among the Herd of them, (saith he) that fill our material Churches, you will find some Riotous, some Covetous, some Fraudulent Persons; you will see there some Gamesters, Adulterers, Debauchees, Play-haunters; others who apply themselves to Diabolical remedies, Enchanters, Astrologers, Diviners of all sorts. And yet all these pass for Christians. He frankly confesses to the Manichees that 
Aug. de Mor. Eccl. c. 34.  there were even among the professors of the true Religion some Persons Sottishly Superstitions, others so addicted to their vicious Passions that they never so much as thought of their Vows made to God. He often speaks to the same purpose in many of his tracts against the Donatists, where he clearly proves to them, That the Tares must continue together with the Wheat 
Aug. in ps. 99 c. 12 &c  till the time of Harvest; that is, the Day of Judgement: And elsewhere he censures the Injustice of them who approve or condemn all Christians and all Monks in gegeneral for the good or evil of some particular 
V Chrysost. in Matth. hom. 61. Idem de compunct. Idem ad fidel. patr.  Persons. We find the like instances of the corruption of Christians in St. Chrysostom and the other Fathers of these times; to what purpose then (may it be objected) served the public Pennances and Excommunications? To purge the Church of a 
Aug. Enchirid. c. lxxx.  great many Vices though not of all. To the imposing of Penance it was necessarily required that the Offender should desire it, or at least that he should voluntarily submit to it, so that he was obliged to acknowledge his Offence, either by a free Confession of it himself, or by acquiesing in the Accusation of others. Excommunication was for those who would not accept of Pennance, though they were convict, either by their own Confession or by legal Proofs, or by notoriety of Fact. And yet after all, the Prudent and Charitable Bishops did not hastily proceed to this last extremity. They often admonished the Convicted Offender, and put him in mind of the desperateness of his Condition upon persisting in Impenitence; they earnestly exhorted him to get out of that dangerous State; they spared neither Threats nor Entreaties to overcome the hardness of his Heart; they lamented over him before God, and obliged the Congregation to Pray for him; they waited in expectation a long time, imitating the Patience and long Suffering of 
Const. A●. two. cap. 41.  the Father of Mercies; in a word, 'twas not till they had tried all the Methods of Charity, that they proceeded to this sad Remedy; and that with the grief of a Parent, who to save the Life of his Son is himself forced with his own Hand to cut off his Arm.  
But as for those whose Crimes were private and concealed, either known only to God, or impossible to be proved, there was no remedy against them: They could not deny them entrance into the Church, nor participiation of the Sacraments, if they were so Sacrilegiously impious as to approach the holy Mysteries. In former times the Persecutions were sufficient Trials to separate the Chaff from the Wheat. But when they ceased, Hypocrisy was carried on to the last breath of Men. In the mean time the Church was a great sufferer by these lukewarm and corrupt Christians; their evil Discourses and evil Examples were a scandal to Religion; and their lose Conduct had a pernicious effect, especially upon their own Families. They did but ill instruct their Children, and yet brought them to Baptism: And this defect of Family Education was of great Consequence in these first Ages, where we cannot find that there was any Catechism publicly appointed for the Instruction of Christian Children.  
THE Ravages of the Barbarians who 
XLV. The Incursions of the Barbarians, and their manners.  overturned the Roman Empire, had as pernicious an influence upon the Manners of the Church as the Corruption of the later Romans. The Gospel which is the highest Reason, rejects every vicious disposition, as being inconsistent with it: Neither the affectedly Ignorant, the Knavish, the Savage nor the Slothful can be good Christians; Barbarity and Cruelty are as incompatible with true Religion as Luxury and Effeminacy; Wars and Hostilities are as contrary to Piety, as they are to Justice and all good Order: So that Religion suffered deeply under those horrid Confusions 
Hier. in. Iscap. v. in fi. & al. Idem epist. de fun. Nepotiani in fi. & ad Gerontiam & ad Agenechiam.  brought upon the World by the Savage Nations of the North; who like a Flood breaking in upon the Roman Empire over run it all. St. Jerome and the other Fathers who lived in those times have left us a lamentable Description of them. A Barba-Enemy destroying all before him, their Towns taken by Storm, and their Countries lying at the Mercy of the rude Soldiery. 'Tis easy to imagine with what distraction all men's minds were filled; what would become of their Lives and Fortunes, of themselves and their families; how to secure their Persons from Captivity, and their Wives and Daughters from Violation. These were pressing Considerations, and violent Temptations to them to neglect their Spiritual concerns: A Man must have been endowed with a very Heroic Resolution to maintain the Constancy of his Mind in the midst of the horrible Slaughters, the dismal desolations, and all the other terrible Ravages of a Brutish Conqueror. We have still extant the Letters of St Basil, and the more ancient ones of St. Gregory Thaumaturgus, where we may see into what grievous Crimes the Christians were betrayed by the Incursions of the Barbarians into Cappadocia, and the Pennances thereunpo enjoined them.  
When the Vandals wasted Africa, that which most sensibly affected St. Austin, was as (Possidius relates it) the hazards and loss of Souls by it. He saw (saith that Author) the Churches forsaken of their Priests and Ministers; the sacred Virgins and the other Religious scattered abroad in the wide World; some sinking under their Torments, others put to the Sword, others led into Captivity; where having lost the honour of their Chastity, the Integrity of their Conscience, and the Orthodoxy their Faith, they remained Slaves to their Brutal and unmerciful Enemies. He saw the sacred Hymns and Praises of God given over in the Churches, and the very Buildings themselves in many places levelled with the ground. That the Sacrifices and Sacraments were no longer sought after; and they that did desire them could not easily meet with any capable of Administering them. That the Bishops and Clergy whom God had graciously preserved from falling into the Hands of the Enemies or gave them the means of an escape after they had been taken were spoilt of all, and reduced to the last degree of Beggary, without any one's being able to relieve them according to their Necessities. By this Instance one may imagine how it was with them in the other great Provinces in Spain, Gaul and 
V Conc. i. Bracar. & 411.  Illyrium. What means were there left under these Confusions either for instructing the People or breeding up Priests and Preachers? How could the Bishops visit their Flocks, or meet in Councils to fill up the vacant Sees, and maintain the regularity of Discipline? The Church hath good reason in all her Prayers to beg of God the blessing of Peace and Tranquillity, without which the Public exercise of Religion must needs fall to the Ground.  
'Tis true the Barbarians were converted. The Francs turned Christians, the Goths and the Lombard's of Arians became good Catholics; but still they remained Barbarians: I call Barbarism here, that disposition of Mind by which Men govern themselves not by Reason, but by Passion or by Custom. We have remarkable instances of the Power of Custom in the Iroques and the other People of America, whom we call Savages. We have scarce ever heard of any Nation less given to Women, or less Subject to the Passion of Anger; they are very Patient, great admirers of Justice and Gratitude, Liberal and Hospitable: But to this very Day it hath been almost impossible to make Christians of them, except those who have been brought up among the French, and from their Infancy familiarized to our Customs; not that they want Reason or Understanding in those things they are bred to, but they are incapable of receiving new Impressions. They can form to themselves no notion of one God the Creator of the Universe, and Governor over all Nations: They cannot apprehend the reason why there should be but one only Religion in the whole World; they cannot be affected with the hopes of a life to come; nor comprehend what we mean when we tell them of an happiness purely Spiritual; and much less do they understand us when we declare to them the more sublime Mysteries of Religion. They will patiently hear what he have to say without contradicting us: but when we have said all we can, one may plainly perceive they are nothing moved at it: If we put them upon Baptism, 'tis an ordinary thing with them to desire it, if they find it will be for their Interest, or if they can but get some little Toy by it; but as soon as they have gained their ends they think no more of their Vows; they return to their own People, follow their old trade of eating the Flesh of Men again, and torturing their Enemies to Death. There are other Barbarians absolutely stupid, as the Negroes and Cafres', in whom we find no Sentiments of any Religion at all; such dull heavy Souls that nothing but what is sensible and Palpable can enter into their understanding; all these poor Creatures must first be made Men before they can be made Christians.  
I will not say that the Franks and other People who Conquered the Romans were Barbarous to this degree; but it is certain that they had nothing of Learning among them, nor any use of Letters; that they applied themselves never to Arts nor Agriculture; that they lived by Blood and Plunder, and were so fierce and Savage in their Natures, that the Romans were even scared at the very sight of such horrid Figures. We see a great deal of Inconstancy and Inequality in their Conduct, which seems to be the proper Character of Barbarians: For the principal effect of reason is Constancy and Consistency in a Man's Designs and Actions; 'tis not to act like Men to be given up to diversity of Passions, as objects shall present themselves. It must be owned there appears much Irregularity and Self-contradiction 
viz french.  in the Lives of Our first Christian Kings; Clovis and his Sons after him discover on the one side much respect and Zeal for Religion; but on the other, they fell into many notorious Acts of Injustice and Cruelty. The good King Gontram 
Mar. Rom. 28 Mart.  whom the Church hath placed in the number of her Saints, amongst many works of Piety, was guilty of gross Faults, and Dagobert that famous Founder of Monasteries, led a very vicious Life; not but that there were even in those Days Bishops of an Apostolic Sanctity and Vigour; but they chose the lesser evil, and showed a better inclination for Christian Princes though weak and imperfect, than for Pagans and Persecutors of the Church. One sign that they did not easily confide in the Barbarian Converts is, That for the space Two hundred Years we scarce meet with any Clergy that were not of the Romans, as appears by their Names. We find at 
Conc. Tolet. iii. an. 589. cap. xi. V Gregor. Pastor. iii. admon. 31. Isidor. sent. 16.  the same time great complaints against the too great easiness of some Priests in admitting People to Penance more than once, which seems to have taken its beginning from the Levity and Inconstancy of the Barbarians.  
THESE two Nations, the Romans I 
XLVI. The mixture of the Romans and the Barbarians.  mean and the Barbarians, incorporated by degrees; but as in the mixture of two different Colours, each one loses its property, and there ariseth a third which rubs out the former, so the Barbarians were softened and Cultivated by their Commerce with the Romans; but the Romans themselves became more gross and ignorant by Conversing with the Barbarians; so that in the sixth Age we may sensibly perceive a vast change in the Manners of the West. The Historians, Poets, and other profane Authors were now but little regarded by them, that they might have more leifure to apply themselves only to Religion, which yet may receive great service from these Foreign Studies, by supplying us with Critical Learning, and the knowledge of Antiquity: 'Twas for want of these helps that they were too ready to receive such Supposititious Writings as were imposed upon the World under the specious Names of ancient Ecclesiastical Authors; as also that they became too credulous in the believing Miracles. It was a thing so certain that the Apostles and their Disciples had wrought many Miracles, and that many true ones were daily performed too at the Tombs of the Martyrs; that they were not now so curious in enquiring into them, as to distinguish the true from the false. The more surprising Relations of this nature any History contained, the more taking it was. Their Ignorance in Philosophy and the little knowledge they had of Nature, made them take all strange Appearances for Prodigies, and interpret them as the supernatural Sings of God's Wrath. They believed 
vita. Lud. Pii.  there was something in Astrology, and dreaded Eclipses and Comets as dismal Presages.  
But what they wanted in knowledge and fineness of Parts, was largely made 
V Thomass Discp. two. l. i c. 16. p. three l. i c. 20.  amends for by their Piety and solid Virtues. All the Discipline which I have before described in the Third Part continued to the Tenth Age. Christians even to the Princes and Kings themselves, were never more constant in the Psalmody, and all other exercises of Religion, than in those times I am now speaking of; never more regular in observing the Fasts, and Solemnising the Festivals of the Church. Nothing is more famous in History than the Chapel of Charlemagne; as he was for the most part travailing, he caused to he carried along with him Relics, sacred Ornaments, and all other things necessary for the performance of the divine Offices, with a numerous train of Clergy made up of selected Persons. In his Travailling Chapel the service was performed with as much magnificence as in any Cathedral Church: His example was followed by the Princes that succeeded him; and herein as in every thing else these Princes were imitated by the several great Lords who built their Fortunes upon the Ruin of this Family: During all these times there were Prelates of a very exemplary Life, constant in Prayer and Zealous for the Conversion of Souls, witness those that planted the Faith in Gallia Belgica, Germany and the other remote Climates of the North. The Bishops increased daily in their Authority. Besides the dignity of their Office, and the Sanctity of their Lives, their capacity for business, and their tender Affection for the People doubly recommended them during the incursion of the Barbarians, they often interposed and put a stop to the fury of the Conquerors, to save their Cities from Plunder at the peril of their own Lives. Thus Attila was diverted from entering Rome by Pope St. Leo, and from Troy's by St. Lupus, from Orleans by St. 
Martyr. 23 Mai. 14. Dec.  Agnan, but St. Desiderius of Langres and St. Nicasius of Reims, lost their Lives for their Flocks, having their Throats cut by the Vandals. When these Barbarian Kings turned Christians, the Bishops made part of their Councils, and were the most trusty of their Ministers: They did what they could to recommend Gentleness and Clemency to them, often interceding for Criminals, and making use of several methods to this purpose: 'Twas for this end they were so very careful to have the rights of Sanctuary maintained; a Privilege which at first the Veneration of Martyrs, and afterwards of some illustrious Saints, had procured to the places of their Sepulchre, as in France to that of St. Martin. Hence also ('tis plain) came in the Custom of putting out People's Eyes who ought to have suffered Death; they thought to put them out of a capacity of doing more mischief in the World, and yet give them time to Repent; but sometimes they shut them up in Monasteries.  
The Bishops also made use of the credit they had with their Princes, to restrain them from Acts of Injustice and Oppresison, to procure the Relief of the Poor, and the common good. To these ends and purposes they frankly employed the Riches of the Church. He that reads what 
V Anastas.  good Works the Popes have done, from the time of St. Gregory to Charlemagne; both in repairing the Ruins of Rome, and Re-edifying not only the Churches and Hospitals there, but likewise the Streets and Aqueducts; as also preserving all Italy from the Violence of the Lombard's, and the Avarice of the Greeks: He that reads the Lives of St. Alnulphus, St. Eligius, (St, Audoenus) St. Ligarius, and the other Prelates who had a great hand in the Management of the public Affairs in those Days: He may see that Christianity is so far from interfering with the Interests of the State, that it is indeed the surest foundation of true Polity, as being the best means of Uniting Men together, and making them serviceable to each other in Society.  
This great Reputation of the Bishops and Abbots insensibly drew them in to share in the Temporal Power. They were Lords, and had the same privileges with Lay-Peers, but still with the same Encumbrances: As to furnish out Soldiers for the Service of the State, and often to lead them in Person. The different Nations were in time sufficiently intermixed to make the Clergy either of Barbarians or Romans. But an entire alteration in their Behaviour, was much more difficult. 'Twas very hard to restrain them from Hunting, and the exercise of Arms after their Ordination; especially when by the orders of their Prince, they were obliged to appear in the Field. Nor indeed can it be denied, but that those Temporal Seigneuries annexed to Spiritual Dignities were a great cause of the decay of Discipline.  
IN the East they never had any of 
XLVII. The Manners of the Christians in the East from the fifth Age.  these Temporalties. But there were other causes there which produced as bad effects. The great Heresies, which took their Rise and Course in those parts, had set the Wits of many too busily on Work, and shaken the Foundation of their Faith. Nestorius on the one side and Eutiches or rather Dioscorus, on the other, had vast numbers of followers. Their disputes were endless, and from disputing they often fell into Quarrels and Seditions. The Clergy and Monks, who were the most Zealous, broke forth into the greatest Heats; and when these last above all others, espoused the Quarrel, so far as to quit their Solitudes and flock to the Cities to maintain the Cause of God, (as they thought) there were no methods too Lawless or Violent for them. 'tis well known what bloody Tragedies were Acted in Egypt and Syria by the opposers of the Council of Chalcedon.  
The Emperors endeavouring by their secular authority to remedy the Evil, did only increase it. For instead of applying themselves to see the Decisions of the Church put in execution, by Chastising and Suppressing the Obstinate and Seditious by force, they engaged themselves in the Controversy, and to end the Dispute, made use of dangerous Accommodations, determining the Point by their Imperial Edicts. And at length, encouraged by the servile compliances of the Bishops, they undertook the regulation of the Church Discipline, that is to say, they ruined it. For there was now no other rule left but the Emperor's Will and Pleasure.  
Though the Roman Empire in the East was yet in Being; yet they were no longer Romans save only in Name, nor Greeks but in Language. 'Twas a mere Hotch Potch of all sorts of Barbarians, Thracians, Illyrians, Isaurians, Armenians, Persians, Scythians, Sarmatians, Bulgarians and Russians. So that in all History we scarce meet with a People more corrupt than these later Greeks. They had the Vices of the Ancients, but nothing of their Wit and Ingenuity, or of their Arts and Sciences. And yet they were all Christians, and very careful to keep up the outward show, the pomp and formalities of Religion.  
When the Mahometans had made themselves Masters of the East, the Christians of those parts could not avoid keeping great Commerce with them. Great numbers of Greeks in Egypt and Syria lived under their Subjection. For the Conquest of the Musulmans (as the followers of Mahomet call themselves) established their false Religion, without abolishing the exercise of the Christian, in the places where they found it. Their Religion was too absurd to be received by them who had ever been enlightened with the true Faith, since it taught Men to Believe in a Man that pretended himself to be sent from God, upon his own bare Word; without any Prophecy foretelling his coming, without any Miracle to prove his Mission, or Reason to Support his Doctrine. That which got him followers, was his Addressiing himself to the Arabians, a sort of Barbarians as Ignorant as himself, the happy success of his Arms, and fairly dividing the Spoils with them. The Christians had him in Detestation, and were a long time subject to the Mahometans before they could so much as think of being in the least reconciled to their Religion.  
But at last they came to it; and at the end of Two hundred Years, the Empire of the Musulmans being now in its full Glory under Califs, their Religion began to appear less frightful to the Christians, who were now grown miserably Ignorant, and had their Spirits broken by a long Servitude. The Original of Mohometism was now grown Old enough to be concealed and set off with the Embellishments of a vast many fabulous Stories. The Pompous Gallimafries of the Alcoran, where the Name of God appearing in every page, enough to impose upon the Ignorant. It every where Inculcates the Unity of God, and the Abhorrence of Idolatry: It speaks with great vehemence concerning the last Judgement, Hell, and Paradise; it make honourable mention of Moses and the Prophets, of the Apostles and Martyrs, and gives high Encomiums to Jesus Christ himself. Besides it imitates several of the External Parts of Christianity. The Christians Prayed seven times a Day, the Musulmans Prayed five: The Christians had their Annual Fast of forty Days, the Musulmans have theirs of twenty nine, keeping always strict Fast till Night, as the Christians than did: The Christians keep Sunday Holy; the Musulmans Friday: We assemble in our Churches to Pray to God, hear the Reading of the Scriptures and the Instructions of the Priest; they also Pray after their manner, in their Mosches, Read their Alcoran there, and hear the Preach of their Doctors. They make Pilgrimages to the Land which they Esteem Holy, and visit the Tombs of their pretended Martyrs. ' They give much Alms, and have Hospitals Founded among them in great numbers. They have also some sorts of Religious Persons, who live in Common, and afflict the Body after a Terrible manner. For there is no sort of Exterior Austerities which Persons without Virtue may not Imitate, either out of Vain Glory or for Interest. But they can never bring themselves to live in Silence and Labour without being seen of Men. To do this, a Man must be a Christian.  
Our Travellers Bred up in the midst of Christendom, are often affected with this outside of Religion, and those Moral Virtues they meet with amongst the Infidels; and sometimes return Home staggered in their Thoughts, and inclining to believe that all things are indifferent in matters of Religion. Under how great Temptations then must those poor Christians have lain, that were Born under the power of those Insidels, and obliged to pass their whole Lives with them; kept under Oppression by them, and having no other means of making their condition Comfortable in this World, but by quitting the Faith of their Ancestors. 'Tis a wonder they were not all Perverted: And the number of Christians still remaining throughout all the Levant after a Thousand Years of Temptation, is a manifest proof of the power of the Gospel, and of the weakness of Mahometism.  
The Christians also that were subjects to the Emperors of Constantinople might be easily corrupted by their Commerce with the Mahometans, and the several sorts of Heretics that Infected all the East. The Judgement of the Emperor Leo, Author of the Sect of the Iconoclasts is supposed to have been corrupted by the Jews, and Saracens or the Arabian, Mahometans. The Emperor Michael Balbus passed for no better than half-a- Jew. The Young Emperor Michael the third, with the Lewd Companions of his Debauches, acted over in a most execrable mockery the Holy Ceremonies of our Religion, even to the Tremendous Sacrifice itself; and not long 
V Baron. an. 853. Curopal.  after him, I meet with another Young Emperor, Alexander the Son of Leo the Philosopher, openly Blaspheming against Christianity, and Regretting the Suppression of Idolatry. This makes me suspect, that of all Christians, the Greeks were the first Authors of Libertinism in matters of Religion. Not that I would be thought to fix this suspicion on the whole Nation of them, but only upon some of their great ones, and other particular Persons. For in these times, generally speaking, Religion bore up nobly throughout the whole Greek Empire. They had among them great Doctors, great Bishops, and eminent Religious, besides many Martyrs too in defence of the Holy Images.  
IN the West the Faith was hitherto 
XLVIII. The Manners of the West. The disorders of the tenth Age.  kept Inviolate. It never entered into the thoughts of any Man to call the principles of Religion in Question, nor was it here infected with Heresy. But Ignorance and Barbarism increased upon it. Charlemagne did all he could to re-establish good Literature and Ecclesiastical Discipline: But the following Princes did not pursue his great designs: So that after his Days both Church and State fell into greater Disorders than ever. The Faith had been before planted in Saxony, Bavaria, and all the rest of Germany. But to secure it among those rugged Nations, Charlemagne was obliged to back the Preaching of the Gospel, with the Sword and Temporal Punishments; so that there were many involuntary Conversion, which by the unhappiness of the Times was not seconded with that care, which was necessary to have given Religion sure rooting in a new and unbroken Soil; so that one may easily imagine there remained at the bottom, a Core of Ignorance and Spiritual Insensibility. And this perhaps is one of the Causes why Schism and Heresy have since found so easy an Access, and spread themselves all over the North. The Civil Wars which were carried on from the Reign of Lewis the Debonnaire, turned all things back again, into a state of Ignorance and Confusion; even in the soundest parts of the French Empire. And to complete their misery, the Normans, as yet Pagans, ravaged and destroyed it on every side. The Huagarian Pagans also, overran Italy; the Saracens for a long time hovered upon their Coasts, keeping them always upon the Alarm, and at last effectually made themselves Masters of Apulia and Sicily, besides Spain which they had now Possessed for more than an Age. So that what Remainders had been hitherto left of the Old Roman Manners, and Polite Genius, were now perfectly worn out.  
The loss of Arts, Learning, and Civility had been the more Supportable, had not the Interests of Religion been involved in their Fate, which cannot subsist, without both Study and Preaching; the one to preserve in it the Soundness of Doctrine, the other the purity of its Morals. Religion must necessarily fall into Decay, unless the Holy Scriptures be diligently Read, Taught and Explained to the People; unless the Apostolical Traditions be preserved in their Purity, and Purged from time to time of those Spurious Additions, which the Inventions of Men make without any just Authority. All this was a thing hard to be done in the miserable times of which we are now speaking. The greatest part of the Laity neither had Books, nor indeed could so much as Read. And if some of the great Lords had amongst their Rarities some Ancient Authors, yet they were not able to use them being Written in Latin. The Latin was now no longer in common use; and in the French and the other Vulgar Languages, which were as yet but in their beginning, and unformed, nothing was Written (So that as they could not understand the one, they had nothing to Read in the other.) But the public Offices of the Church, were performed in Latin; and the Scriptures were Read to the People in the same Language, but seldom Explained. The Lords, by reason of the little Wars, they continually had one against another, kept themselves close shut up every one within the Walls of his own Castle, so that they seldom came near the Episcopal City, especially if they chanced to be (as it often happened) at War with the Bishop himself. They were forced therefore to be content with the private Masses of their Chaplains, or the Office of the Neighbouring Monasteries. But the Monks were never designed for the business of Preaching, nor could they, without their own Walls, exercise any thing of Discipline or Correction. In the ninth Age we find the 
Conc. Ticin. an. 855. c. iv. Agob. de priv. Sacerd. Theodulph. c. xlv. 46. Hom. Leon. P. P. iv.  Bishops complaining, that all the People of Estate and Quality had forsaken the Parish Churches, and earnestly pressing it upon them, that they would vouchsafe to show themselves there at least at the solemn seasons: So they called those Feasts on which they thought all Christians obliged to Communicate, which were these four viz. Christmas, Holy Thursday, Easter. and Whitsuntide. Nor were the common People better instructed than their Nobility, except in some Cities where they had good Bishops. For most of the Bishops themselves, Preached so very seldom, that we find there were many Canons made, requiring them to explain to the People in the Vulgar Language the Creed and the Lords Prayer, that is to say, the first Rudiments of Religion, or as we now call it, the Catechism. In this gross darkness, who could have imagined how far Ignorance and Credulity might improve, but that we have the Marks of it still extant in the Old Legends of those times? The Priests and Clergy were in too mean a Capacity themselves to be able to instruct others. Under those Universal Hostilities with which the World was then Harassed, they were also forced to take up Arms in their own Defence, and with Sword in Hand to secure the temporalities of the Church by which they Subsisted. Many of them were by their Poverty necessitated to betake themselves to sordid Employments; or else to travel about from Province to Province, till they could meet with some Bishop or Lord to entertain them. Being Reduced to such a Condition, how could they pursue their Studies or lead Lives Conformable to their orders. 'Twas only in some few Cathedrals and Monasteries, that a regular Course of Studying and the exact Rules of a Religious Life were preserved and maintained. All this while the Monks 
Conc. Aquisgran. an. 817.  and Canons were notoriously degenerated from their Primitive Constitution, as one may see by those excellent Regulations which Lewis the Debonnaire made to re-establish their Discipline. But the Confusion's following put them into a worse state than they were in before. The greatest part of the Monasteries were Plundered, Burnt and Ruined, by the Normans; the Monks and Canons Massacred or dispersed and forced to Live in the World again.  
This Ignorance and Poverty to which the Clergy and Monks were reduced, so debased their Spirits, that they soon became insensible of the Sufferings of the Church in general, and little minded any thing else than how to secure their own Stakes, and Live at Ease themselves. Thus Simony came to be a common practice, Concubinage was so too, and often maintained with great Impudence; especially in Germany, where Religion ever had a weak footing. These Ignorant Clerks, who never looked upon their Ministry as any thing else than merely a Trade to get a Livelihood; who Lived every one by themselves, without applying to their Studies or their Prayers, but very much to their secular Affairs; did not vuderstand the reasons of Celibacy, and looked upon the enjoining it as an Insupportable Tyranny. This was the cause of the Rage they expressed against Pope Gregory the Seventh and all others who were for taking away this occasion of Offence.  
Under these Public Calamities one may easily imagine ho wmiserably the Poor were neglected. How could they be relieved by the Clergy who had so much ado to live themselves? or where could they receive Alms in the times of such dreadful Famines as happened in these Ages, where we often read of men's being reduced to feed on human Flesh? Nor was Commerce in those Days sufficiently open to have the wants of one Country supplied out of the abundance of 
Conc. Calchut. in Ang. 787. Tribur. 89● de consecr. dist. i c. 45.  another. The Church found it difficult to perserve its Consecrated Plate: 'Tis in these times we see the Prohibition of the use of Calices of Horn, Glass, Wood or Copper; and the permission of them of Tin: Not but that the Churches had still vast Patrimonies; but that served only as a Bait to the Princes and Lords the more greedily to invade them. The Bishoprics were often usurped by Persons altogether unqualified, who seized them by violence: Many times a Neighbouring Lord would by main force of Arms place a Son of his under Age in the Episcopal See, to Plunder the Church under his Name. Rome its self was not secured from these disorders, the Petit Neighbouring Tyrants insulted her most; and during the tenth Age we meet with nothing but violent Intrusions and Expulsions in this principal See, where till now Ecclesiastical Discipline had been all along maintained in its Genuine Purity. Councils were very rarely held by reason of the difficulty of their meeting, and the universal Commotions, which were such that they could not safely pass from one City to another. Thus not only the Diseases of the Church were desperate, but even the Remedies were hard to come at. The Precedents and Rules of the former Ages were by little and little lost and forgotten: by seeing Crimes pass unpunished, Men ventured more boldly upon them; and thus they were at first accustomed to them, and at last hardened in them: It was now no longer an ordinary Distemper but a plain loss of Sense and a Spiritual Lethargy.  
Every one was a Christian, but in such a manner as if they had thought it a bare privilege of Nature, and the Christian and the Man had been the same thing: There was now no longer a distinction. Christianity was little more than a Custom of the Country, and scarce discovered itself in any thing else than in some external Formalities. As for Virtues and Vices, there was hardly any difference between Christians and Jews or Infidels, but only in Ceremonies, which have not force sufficient for the reforming men's Manners.  
HAD not the Christian Religion been the work of God, it could never have 
XLIX. The preservation of Religion. Ps. xlvi. 5.  weathered out so violent a Storm But he hath plainly shown, That he is in the midst of his Church, and that all the Revolutions of Affairs are not able to overthrow her; on the contrary, the power of the Gospel in a most wonderful manner shined forth in these miserable times. How much soever ignorance prevailed, yet all the World acknowledged and adored the one only God, Creator of the universe; and Jesus Christ the Saviour of Mankind: All the World believed a future Judgement and the Life to come; all the great principles of Morality were every where received and acknowledged; whereas in the most enlightened times of ancient Greece they were always doubted and disputed even by the Philosophers themselves.  
'Tis true, these principles were but ill practised; and though none called the truth of them into Question, yet few pursued them to their necessary Consequences, so as to lead their Lives in conformity to them: But the Morals of Christianity failed not to produce some good effect, even upon those that were no good Christians. It prevented a world of mischief; it softened the most Barbarious People, and 
V Euseb. i Prae. Evan. c. iii, etc.  made them more tractable and Humane If they did not avoid all Crimes, yet many of them repent at least, and did Penance; or if they did not do that, yet in their own Consciences they condemned and disapproved of them: In a Word, Christianity in all places where it prevailed gave a general Tincture of Humanity, Modesly, and Decency of Behaviour, not to be met with any where else.  
In these times of which I am now speaking, when the Face of the Church appeared so disfigured in general, yet there were great Doctors and great Saints of all Conditions in all parts of the West; in France the Monastic discipline began to raise up its head by the Foundation of the famous Monastery of Clunie, whose first Abbots, St. Odon and St. Majolus are renowned both for their Life and Doctrine. In Italy St. Romualdus founded the Monastery of Camaldoli with many others, and had many eminent Disciples: We see in the same times many holy Bishops of an extraordinary Zeal for Religion, a St. Dunstan in England, a St. Vdalric in Germany, a St. Adelbert in Bohemia, the Apostle of the Sclavi and a Martyr: We see St. Boniface also a Martyr in Russia, St. Bruno in Prussia, St. Gerard, a noble Venetian, Bishop and Martyr in Hungary; and many others who by their Preach, their Holiness, and their Miracles continued down the Tradition of sound Doctrine and Ecclesiastical discipline. In the same Age we have amongst the Laity many Saints, even of the greatest Lords, as St. Gerald Count of Aurillac, St. Stephen King of Hungary, and St. Emeric his Son, the Emperor St. Henry, King Robert.  
In these Saints, particularly those of the Nations newly Converted, as St. Henry and St. Stephen, we may see what dispositions towards Virtue were found in those Nations whom the Romans called Barbarians. They were naturally great observers of common Equity, generously Plain and Openhearted, , Despisers of Pleasure and sensual satisfaction; lovers of Justice, Hospitality and . When these Serious, Sincere, and Courageous People had once made trial of the Christian Religion, they Embraced it hearty. They never sought after Niceties in the Interpretation of it, nor were they staggered at any of the difficulties it contained: 'Tis true their Conduct was not always so consistent and uniform as that of the ancient Greeks and Romans; but then they were greater Strangers to Hypocrisy.  
'Twas by the special Care and Authority of these Holy Persons, that the Public Peace began to be reestablished by making all the Lords swear to the Truce 
Glab. li. v. c. i. an. 1041.  of God; so they called the Cessation of all acts of Hostility from Wednesday Night to Monday Morning in every Week; and all that time the Clergy, Monks, Pilgrims and Labourers in Husbandry were to be unmolested. This Truce was established 
Cap. i. extr. de trev. & pa.  in many Councils under the pain of Excommunication; such force had Religion upon the Minds of Men, when the very Foundations of civil Society were almost overthrown. In these times also we meet with frequent mention of Excommunication against those who should strike a Clergyman; this was a thing never thought of in the First Ages. Their own Dignity was then thought a sufficient Protection to them; but they were now every Day exposed to the utmost Violences.  
THE Normans had destroyed a great 
L. The restablishment of Piety and discipline.  number of Churches, and others were suffered to run to Ruin upon the false Opinion they had, That the end of the World would be precisely in the Thousandth Year of our Lord; but when they 
Glab. lib.  saw that the World still stood after that fatal Year, they began every where to build Churches again; and that after the most magnificent manner they were capable of in that Age; always more stately than any dwelling Houses, not only of private Persons but of the chiefest Nobility: They annexed to them large Endowments, though for the most part they were no more than the Restitution of Tithes, and the other Gods usurped in the late disorders. Great care was every where used for the recovery of Relics, and great cost was spent in adorning them with the most precious Jewels that could be got, as we may still see in the Treasuries of the most ancient Churches. They applied themselves also at the same time to the restoring of the use of singing in Churches, and the other Solemnities of divine Service: 'Twas in the Eleventh Century that Guido Monk of Arezzo in Tuscany invented the Notes, and introduced that Method which is the Foundation of all modern Music. The Religious Princes I have before mentioned, both by their Liberalities and by their Examples, favoured all these good designs. Part of the Responses which are now sung were composed by King Robert, and he 
Helgand. vit. Rob.  thought it an honour to perform the Office of a Chanter publicly in the Church.  
I find no Age in which the long Psalmody was more in Vogue, as one may see by the Rule of the Carthusians, and the other Orders 
Baron. ad Martyrol two. Nou.  of those times. The Monks of Clunie brought into common use the Office for the Dead, and soon after commenced the little Office of the Virgin. Many had devotion enough to repeat over every Day the 
Petr. Dam. li. 6. ep. 32.  whole Book of Psalms. As the number of their Offices increased, so did also their Masses and Altars. Domestic Chapels were exceeding numerous, every Lord would have one to himself within the Walls of his own Castle; that so he might not in the Wartime be without the Mass and other Services of the Church; but there was a mixture of Vanity in the Case, they loved to have Chaplians in their Family, and disdained the public Churches where they were undistinguished from the common People. In the mean time it was impossible that this multitude of Offices Celebrated in so many different places should appear with the same advantage as it would have done had there been but one Form or Office performed and directed by the Bishop assisted by all his Clergy; as it was the manner of the Ages foregoing. Besides, the Reason of a great many of the Ceremonies was now forgotten, and yet the Forms were still kept up by Tradition; and the notion of the ancient Politeness was quite lost; so that from these times we see not the same care taken as was formerly, to erect their Churches at a convenient distance from other common Buildings, and out of the noise of public Places: That they thought in Cities would be to lose too much Ground. We see no more of the Doorkeepers, or of the other inferior Orders of Clerks belonging to the Churches, whose business it was to keep every thing Decent, Orderly and Quiet. These Offices were either turned over to Sextons or Virgers, and other suchlike Servants purely Laics, or else wholly laid aside; so that the Public Congregations in the Churches became confused and Tumultuous. The Lords at first began the Custom, and from them the Magistrates and other Laics of better Quality took it, to seat themselves in the Choir with the Clergy; and the ancient respect being once lost, the whole crowd of the People, womans and all pressed up to the Altar. 
V Sup. pag.   
But in the Eleventh Age there were abuses of far greater importance to be 
Glab. lib. v. c. iv. V Petr. Dam. opusc. vi. 17, 18.  corrected; Simony and Incontinence. Bishoprics and Benefices were commonly bought and sold; and a great part of the Clergy publicly entertained Concubines; nay some had the Impudence to insult the Law of the Church that required the Celibacy of the Clergy, and declared against it as an Abuse. In opposition to these disorderly Innovators, St. Peter Damianus vigorously undertakes the Cause, and was supported therein by 
Patr. Damn opusc. 24. & 27.  the Authority of Leo the Ninth, and the other Popes of those times: And the better to root out these evils, they established the Order of Canons Regular, who might show to the Clergy the Example of living in Common, and observing the Canonical Discipline; and it was out of this Order of Men that the Bishops and Pastors were generally taken.  
WITH respect to the Laics it was 
LI. Alterations in Penance.  attempted to re-establish Penances, and agreed upon what Penances should be regularly imposed according to the Canons; but many of the greatest Offenders proved refractory, and having the Sword in their Hands stood it out against the Discipline of the Church. And many others who were content to submit to Penance, 
Petr. Dam. opusc. seven. Gomor. cap. 10, 11, 12, etc.  would do it yet only after some Inauthentick Canons which very much mitigated the Rigour of it. Many that had undergone their Penance were not a jot amended by it: Nothing was to be seen but 
Greg. seven. lib. seven. ep. x.  Relapses and counterfeit Penances: It is true they reckoned for every Crime a distinct Penance; so that a Man who had committed thirty Homicides, and as many Perjuries or Adulteries, had so many Ages of Penance to run through. And from hence came the indulgences of so many Years as we meet with in some Bulls.  
As God demands not impossibilities, they who stood charged with Penances for their whole Lives, or even beyond their lives, could do no more than to employ in them the remainder of their days; and to that end for the greater security, to shut themselves up in a Monastery: But sometimes they were relieved by the Commutation of works of Satisfaction; and these were variously changed according to the Abilities or Zeal of the Penitent. St Peter Damianus informs us that those 
P. Dam. vita SS. Rod. & Domin. c. 8, 10, etc.  equivalent Penances were commonly received in his time, and gives us also an estimate of them. Three thousand Stripes of Discipline could redeem one Year of ordinary Penance; and the singing of ten Psalms, continuing all the while under the Lash, made a Thousand Stripes; so that the whole Psaltery made up five years of Penance; and as by virtue of the Communion of Saints, we know God sometimes pardons Sinners out of regard to the Prayers and other good works of their Brethren; there were some holy Persons in those time who devoted themselves to the doing of Penance for the sake of others.  
Of these the most famous was St. Dominicus Loricatus, so called because he always 
Ib. c. 8  wore next to his Skin a coat of Mail, which he never put off but when he gave himself the discipline of the Rod, and that he did so often and so roughly with so many Fast, Watch, Genuflexions and all other sorts of Austerities upon it, that we are almost frighted at the very reading of the account St. Peter Damianus who was his Spiritual director gives us of them: But the niceness and Effeminacy of our living way of finds it hard to comply with so rigorous a Devotion, of which notwithstanding we see many instances in the Saints of those times. But 'tis to be supposed that God inspired them with this extraordinary conduct in compassion to the necessities of that Age: They had to do with a Generation so perverse and refractory, that 'twas but necessary to strike their Senses with the most affecting objects. Bare reasonings and persw asions would have provedbut weak Arguments to such ignorant and brutish People, bred up in Blood and Rapine; and moderate severities would have been looked upon as nothing by them who had been from their youth enured to the hardships of War, and always walked in Armour: But when they saw a St. Boniface the Disciple of St. Romualdus going bare foot in the coldest Countries; a St. Dominic Loricatus disciplining himself till he was all of a gore Blood; they could not imagine but that these holy Saints did indeed love God and hate Sin; They knew not what to make of mental Prayer, but they very well saw that he prayed who repeated the Psaltery, and they could not doubt but that these holy Persons loved their Neighbour when they saw them doing Penance, even for the Sins of other Men: Convinced by these outward and visible Demonstrations of their Zeal, they became more Docile and Tractable: They willingly harkened to the Preach of these Priests and Monks, whose Lives they could not but admire; and many of them were effectually converted: Though indeed these Flagellations, going in Ironchains, and such like means of mortifying the Flesh were not new Inventions. Theodoret gives us a number of like instances in his Religiosa Historia, or the lives of the Religious and Asceticks; and St. Simeon Stilites is alone sufficient to give Authority to all these almost incredible Austerities. The Rule of St. Columbanus who lived about the end of the Sixth Age, kept his Monks under the Discipline of the Rod, prescribing for almost every fault a certain number of Stripes: And we see in the after Ages many Saints giving themselves voluntary Castigations.  
Amongst the Instances of discipline which served instead of Canonical Penances, one of the most usual was, That, of taking a Pilgrimage to some of the more Celebrated places of Devotion, as to Jerusalem, to Rome, to Tours, to Compostella. In the ninth Age the many abuses which 
Conc. Cabil two. an. 813.  had crept into this practice occasioned great Complaints. If a Priest or other Clerk had been guilty of any notorious Crime, 'twas but taking a Pilgrimage; and by that they pretended to wipe off all blots and requalifie themselves: From hence also the Lords took occasion to lay severe Exactions upon their Subjects, under the pretence of defraying their Travelling expenses; and many that had nothing of their own to live on, under this colour took the advantage of leading Vagabond lives in Sloth and Beggary: Others there were that past all their Days in roving 
Capitul. aquisgran. an. 787. c. 73.  about the World, naked and loaded with Chains of Iron, a dismal Spectacle to all that beheld them. And 'tis true that for Murders and other suchlike horrid Crimes, the Criminals were sometimes obliged by way of Penance to spend their Lives in such a manner, to wander about the World, and carry along with them the marks of their misfortune: But never were Pilgrimages so much in vogue as after the end of the Eleventh Age; Wars and public distractions being now in a great measure abated, and Pilgrims looked upon as Sacred Persons; every one was for visiting the places of Devotion, even Princes and Kings themselves. King Robert passed his 
Helgaud.  Lent in Pilgrimages, and took a Journey to Rome for that purpose. The Bishops 
Epist. Bened. seven. ad opisc. burg.  themselves made no difficulty of being absent from their Churches upon this account.  
HENCE came the Croisades which 
LII. Croisades and Indulgences.  were no other than vast Bodies of Armed Pilgrims. These Enterprises were necessary in those times. No one Christian Prince was then of himself Potent enough to put a stop to the Progress of the Mahometans, the Declared Enemies of all those who would not embrace their Religion. They had then for Two hundred Years Ravaged Italy without Control; they had made themselves Masters of Sicily and almost all Spain. By the help of these Croisades they were driven out of all these parts of Europe, and had their Power very much broken in Egypt and Syria. In the mean time among these Military Penitents, the Discipline of the Church was but poorly Regarded, and these Enterprises how Piously soever designed, proved (as far as I can guests) one of the principal causes of breaking off the force of Penance. Then it was that first came in the Plenary Indulgence, that is to say, a total Remission of all Canonical Penalties to any Man, whatsoever that would undertake the Expedition, and list himself into the Service of God, for so was this 
Villehard. lib. i.  War called. And this extraordinary Pardon drew together vast Numbers. Those of the Nobless who understood nothing but Hunting and Fight, were very well pleased with the Commutation, of having their irksome Penances of Fast and Praying, and above all the use of their Arms and Horses, which were debarred them during their Penance, changed into the making of a Campeign. Their Penance was a pleasure to them; nor was the Fatigue of the March considerable to them who had been always used to the Field. New places and new objects were indeed a diversion to them. There was scarce any thing of Trouble in all this, but barely leaving their own Country and being long absent from their Families. In the mean time great Journey and Company, was not very proper method for the correcting of Sinners. The Spirit of Compunction could scarce subsist with such a Dissipation of Thought as their circumstances necessarily inferred. During these long Travaels, they could not but be for diverting and entertaining each other with pleasant Discourses, as the best way they had to lessen the tediousness of their March; and those that are least wife are every where the greatest Talkers. Their thoughts must needs be always in a hurry about Provisions, Lodgings, and the several Adventures they met with; they could not easily deny themselves the Liberty of eating, and Sleeping too much, as thinking such indulgencies in a manner necessary to refresh themselves after their tedious Fatigues. 'Twas impossible under these Circumstances that their Life should be regular or uniform; besides the different manners of so many Countries they were to Travers in their march to the Holy-Land: The occasions of Quarrels by reason of the diversity of Humours, Customs and Languages; the Temptations to Luxury and Intemperance in plentiful Countries, and by the conversation of People extremely corrupt. So that it plainly appears in History, That the Armies of the Croisades were not only not better than other Armies, but much worse. That all sorts of Vices reigned there; both those which Pilgrims brought from home with them, and those which they found in Strange Countries: In a word, if these expeditions served for the punishment of any Sins, it was not so much the Sins of the Latin Christians as of the Infidels and Schismatic Christians, to whom they were indeed the terrible Scourges of God.  
In these Croisades there were always many Bishops, Priests, and Monks; some were put upon by a true Zeal, but Libertinism was a Motive to the greatest part. they thought they might be allowed to bear Arms, and to make use of them against Infidels. 'Tis easy to imagine what decay in Discipline these lawless courses joined with the ignorance which had then for so long a time prevailed in the World must needs have produced. The Popes themselves, even those that were the best meaning among them, found themselves under a necessity of tolerating a great part of these Abuses. They were forced to connive at many particular disorders to further the grand design in general. They were obliged to bare a great regard to the Heads of the Croisades, since by the conduct of their Arms they successfully maintained the Cause of the Christian Religion, though they themselves by their vicious Lives were a Scandal to it. The Indulgence of the Holy-war was also extended to such as should take up Arms against the Heretics, who rebelled not only against the Church but against their own Princes, as the Albigenses in France. And in geneneral it was granted in all Wars, wherein the Interest of Religion was thought to be concerned: And they judged it hard measure to deny the same favour to Women, or such other Persons whose Age or Condition put them out of a capacity of bearing Arms; and therefore the indulgence was Communicated to them upon their giving Alms toward defraying the expenses of the War; nor only so, but Alms also applied to other pious Works were likewise judged proper to make satisfaction for Sins. They gave either Plenary or limited Indulgences to those who contributed toward the building of Churches: And this supplied the Bishops with the means of erecting those stately Cathedrals so much admired at this Day. The same favour was granted for building and endowing Hospitals, especially those two sorts of them which were very frequent in those Days, viz. For Pilgrims and Lepers. There were also in favour of the Poor, indulgences annexed to other works of Charity. Thus Satisfactions became in a manner Arbitrary. The Penetintial Canons being now no longer kept up in practice, the very knowledge of them was soon after lost; and Penance was now made so gentle a thing, that Confession was the most dreadful part of it.  
IN the Thirteenth Century, the Ancient 
LIII. The great number of Doctors.  Discipline received this blow. The Authority of Tradition had carried it down through the Ages foregoing, and it may be said the Church never was so great a sufferer by simple Ignorance, as by new Speculations. They now began in their Scholastic Disputes to depend too little upon pure Authority and were over fond of working out every thing by their own Reasonings. Aristotle grew much in fashion. And the Subtleties of Logic and Metaphysics which they borrowed from the Arabians, were in mighty request. The scarcity of Ancient Books, and the difficulty of understanding them by reason of the change of Language and Customs, Tempted them somuch the more to apply themselves to Speculations and the Reading of the Moderns. Thus the Scholastic Divinity was more valued than the Positive; Gratian and the Master of the Sentences were read more than the Fathers; and in the Scriptures, they were more curious in hunting after a Figurative Sense then careful to observe the Literal.  
After the Twelfth Age the greatest part of the Bishops applied themselves but little to Preaching, and the Instruction of their Clergy. They suffered themselves to be encumbered with Temporal affairs. The Laiety, and especially the Princes being Bred up in Ignorance, knew not how to Manage without the assistanstance of the Clergy. 'Twas out of the Bishops and Abbots that they chose their Chancellors and Ministers of State. They were made Judges in almost all Causes. Without going any farther, their Temporal Lordships found them work enough; the Wars in which they were often forced to engage, the fortifying their Garrisons and assembling their Troops. They were obliged to maintain grand Equipages, large Families, and all sort of Officers. In the midst of so much business, the Spiritual part, which ought to have been the chiefest, was too often neglected. Thus Studying, Preaching, and the Administering the Sacraments fell to the Lot of the Doctors, of whom the Universities were full, but chief into the Hands of the Religious Mendicants, who came in very seasonably to the Relief of the Church in these unhappy Ages.  
But these Religious, how holy and how Zealous soever they might be, were not Proper Pastors over any certain people, nor had they any regular Jurisdiction. They were rather a sort of Missionaries; who following the orders of their Superiors, traveled throughout all the Dioceses, Labouring in the Conversion of Heretics and Sinners. Nor were their Labours without Success. But the good services they did the Church took not their full effect for want of power to continue their farther Instructions to those whom they had converted, to correct their Miscarriages, and complete their Work, by abiding with them and watching over them till they had established them beyond relapse in the Right way. All this they could do only to some particular Persons, who voluntarily Resigned themselves to their Direction. So that the Fruits of their Labours could not be of so general Effect, as when every Bishop closely applied himself to the Edification of his own Flock.  
The Case was much the same with them in respect of Studies. The Doctors whether Seculars or Regulars that were in possession of the Chairs, had scarce any thing of Authority, besides what their personal Merit procured them. It was free for the Students to follow what Profession they liked best. And from hence arose that Diversity of Sects and Opinions, concerning matters that were allowed to be disputed. For as there were a great number of Doctors who were not employed in the Cure of Souls, but spent their whole time in the Schools; they had leisure to treat of many Questions more 
Thomass. discipl. iv. l. 1. c. 69. n. xi.  Curious than useful. The Laics also were left at their own Liberty to follow what Preachers they most Affected, and to choose to themselves their own Confessors, besides their proper Pastors. So that among such a mnltitude of Priests, bad Christians could not fail of meeting with some or other who would give them Absolution upon very easy Terms: And thus such as were willing to be deceived themselves, or had a mind to Deceive others did not forbear, without mending their Manners, to frequent the Churches and come to the Sacraments.  
The greatest part of the Doctors themselves were born down by the Stream of the Corruption of the People, and suffered many considerable Relaxations of Discipline to plead Prescription. The little knowledge they had of the ancient Manners of the Church, was the principal cause of this Mischief. The usages introduced an Age or two before went down with them for immemorial Customs: It is strange, for instance, that in the Days of St. Thomas Aquinas, they should not remember how they kept their Fasts in the 
S. Bern. Serm. in cap. Jejun.  Age preceding; For St. Bernard assures us that in his time all the World without distinction, observed in Lent not to break their Fast till Evening. Kings and Princes, Clergy, People, gentle and Simple, Rich and Poor, all of them did so; and yet St. Thomas not only plainly tells us that in his 
S. Thom. two. ix. 147. art. 7. ad i.  time none Fasted beyond three of the Clock in the Afternoon, but also pretends to prove, That Christians ought not to Fast after any other manner; and that Fasting till the Evening was peculiar to the old Law: So easy a thing is it to find arguments to justify all sorts of Practices when one is ignorant of Fact. This Ignorance made them look upon Antiquity as Novelty, and the Authority of the Moderns as a surer Ground to proceed upon than that of the Ancients, of whom they had only a confused notion, that their Manners were altogether different from ours, without sufficiently distinguishing whether this diversity lay in any of the Essentials of Christianity, or only in such indifferent matters as Habits and Language. And as they gave themselves the liberty of starting every Day new Questions and inventing new Subtilies'; there arose at last a set of Casuists who founded their Morals rather upon human Reason, than upon Scripture and Tradition, as if Jesus Christ had not taught us all Truth, as well for Manners as for Faith; but had left us still to seek with the ancient Philosophers.  
I SHALL not pretend to give a particular 
LIV. A succession of found Doctrine and good examples in all times.  of the disorders that followed upon these lose Principles which they brought into their new System of Morality; they are but too well known of themselves: Nor is it my design to describe the manners of bad Christians, which are no better than those of other Men; my business is only to represent the manners which distinguish true Christians from the rest of the World. Now God hath never so forsaken his Church, but examples of this kind were always to be found in it: After what manner soever the Church was governed whether immediately by Bishops, or by Priests, either Commissionated by them, or sent abroad by the Popes, whether by Seculars or Regulars, by ordinary Pastors or Foreign Missionaries; it hath always had the same Religion and the same Body of Doctrine. The true Faith has always been preserved in purity, and the grand principles of Morality have always stood firm. It hath been always a thing certain and granted that we ought to observe the Law of God explained according to Tradition, and the Authority of the ancients; and that we ought to form our Lives after the examples of those holy Persons whom the Church hath publicly Honoured for Saints.  
And such living Models there have always been; every Age hath had its Apostles 
Serm. de S. Andr. vit. S. Mala.  that went to Preach the Faith to Infidels; every Age hath had its Martyrs; Virgins and true Penitents have always been in great numbers: It was (as St. Bernard observes) the sincere desire of Penitence that after the Eleventh Age introduced somany new Orders of Monks. God hath always from time to time raised up extraordinary Persons to maintain his holy Doctrine and revive decaying Piety. What is there comparable to St. Bernard? Hath he not shown in his own Person the Zeal of the Prophets, the Learning and Eloquence of the greatest Doctors of the Church, and the Mortification of the most perfect Recluses? We are certainly much indebted to Innocent the Third, and the other great and learned Popes of those times, to the Master of the Sentences and St. Thomas and the rest of them who have reduced Divinity into a Method. St. Francis hath given us an eminent Example of the Christian Life, practised according to the Letter, of an Humility and Mortification worthy of the Apostolic Time: Thus from Age to Age, from Generation to Generation, God hath preserved in his Church the succession of true Doctrine and Holy Life.  
It is certain then, That Jesus Christ is 
Heb. xiii. 8.  to Day as well as Yesterday, and will be the same to all Ages. In vain therefore do bad Christians now adays vilify the Veneration we justly have for Antiquity, and for the Examples of the Saints; by supposing that in the First Ages of Christianity Men were clear of another Nature then what we are now; their Bodies robust and better able to bare those Fast and other suchlike Severities; their Spirits more Docile and pliable, and therefore all the practices of Virtue more easy to them: If we tell them that St. Peter and St. Paul lived in Poverty and Labour; 
V Chrysost de compunct.  they Answer, They were Apostles; St. Anthony and St. Martin underwent great Mortifications; They were Saints: St. Austin made his Clergy live in Common; and he himself (tho' a great Bishop) lived but very Ordinarily; This might be in those Days: Do you think therefore that these Words, Saintship, Antiquity, and the Primitive Church, are allowable exceptions? That the exercises of Penance; the being continually occupied in the word of God; the renouncing the Pleasures and Vanities of this wicked World; the Clergies keeping themselves disengaged from Secular Affairs, and leading lives singularly Exemplary: That all these things were the extraordinary attainments of the Primitive Church, whose excellencies we must not pretend to Rival● That to exempt ourselves from the obligation of following so glorious Precedents, 'tis but to distinguish the Times and the Work's done.  
The Church (say they) was strong and vigorous in her Youth, and produced then Heroic Virtues: She is now in her Old Age and Declension; she hath had her Spring and her Summer; and now she is in her Winter: But what mean these Metaphors? Do they pretend that the duration of the Church doth in reality resemble the Changes of the Year, or the course of the Life of Man? will any one dare to say, that she was imperfect in her beginnings, wanted time to give her full Maturity, and must feel her decays; as other transitory things, or like the Productions of Men. But I desire to know in what this change has happened since the Publication of the Gospel; Is it in humane Nature? Experience and the Faith of all History assures us the contrary: Is it in the Law of God, or is it in his Grace? Herein there is still the same Power, the same Goodness that ever there was. Jesus Christ hath never told us that his Church must be governed by different Rules according to the changes of Times. The Abolition of the ancient Law and the Abrogation of Ceremonies was expressly foretold: but as to the Gospel it must be Preached both to the utmost parts of the Earth, and to the end of the World: Let us not therefore deceive ourselves with frivolous excuses, nor charge the present corruption of our Manners upon any other fault then that of our Ignorance and Negligence. 
Apolog. decretor.  It is as dangerous (saith Pope Gregory the Seventh) to undermine the Manners and Discipline of the ancient Church as to attack its Faith, since both the one and the other are derived to us from the same Tradition.  
IT is true, the Church hath sometimes borh with some Abuses which had taken 
LV. Some abuses to lerated in the Church and how they came to be so.  too deep rooting, waiting a favourable Conjuncture to Reform them; and hath sometimes indulged her Children for the hardness of their Hearts in the Relaxation of the ancient Discipline. The Rule of Communicating four times a Year stood in force in the Ninth Age; but in the following it was only ill observed. Petrus Blesensis informs us, that in his times in the 
Petr. Bless. Serm. 16.  Twelfth Age, the greatest part of Christians Communicated but once a Year: The Church complied with this usage and put it in the Canons of the Lateran Council. It was forbidden formerly to say 
Can. omn. utriusque, 1215. Conc. Rau. iv. 1317. rubr. 12. two. two. 9 147. a. seven.  the private Masses during the time of solemn Mass, to avoid disturbing that Service; yet Custom carried it. In the time of St. Thomas; that is a bout Four hundred Years ago, they kept their Fasts till three of the Clock in the Afternoon; and we find no mention but of one eating; afterwards it came to Noon, and a Collation was allowed: Amongst these Mitigations I reckon Penance left to the discretion of the Confessor, and the frequent granting of Indulgencies; as likewise the dispensing with the Rigour of many of the Rules of the monastics. They thought that the Religious, though falling short of the utmost Perfection that their Rule required, would yet even under some abatements arrive to an higher Perfection than if they continued in the World, and that it was better somewhat to soften and qualify the Fast of Lent, than to let it run wholly into disuse; but we are not from those Condescensions to imagine that the way to Heaven is become more easy to Us, than it was to them of Old; that we are more happy than our Forefathers; or that the Bishops and Popes of these last Ages thought themselves wiser than their Predecessors.  
We need only read the Constitutions and Canons which have Authorised the several Relaxations, to see that the Church never did it without Regret. Many Deviations came in only by common usage. In the mean time the Church hath taken special care in such cases, to retain certain Observances in remembrance of the true Practice of Antiquity. Thus the Office for the Noon or Evening Service said on Fast-days before Dinner; All the Formularies of Ordinations and other public Acts, are as it were so many repeated Protestations to salve the authority of the ancient Rules, and bar the pretence of Prescription against them.  
There are other Abuses which the Church hath always condemned; as those absurd Shows which they had the boldness to bring even into the Churches themselves, and which were forbidden in the Council of Basil: And as the profane 
Conc. Basil. Sess. xii. c. xi. V Syn. Vigorn. an. 1240. c. iv.  Jollity on the Feasts of the Saints, the remains of which we see in that of St. Martin's Day, of the Kings, and on those of their Patron Saints in the Villages; or Country Wakes: And as the Debauches of the Carnival, which had no other beginning than the Reluctance People had about the keeping of Lent, resolving to take their Fill of Pleasure before they began their Fast. Little did the Apostles and their Disciples imagine that this Holy Preparation for the Passover, should one Day have proved an occasion of Dissolution and Licentiousness.  
The Saints and all true Christians have always openly declared against these Abuses. We know with what Vigour St. Charles Borromeus suppressed them, and how Zealously he Laboured to bring back again into the Church the Spirit of Antiquity, even to the lesser matters of Religion. The Council of Trent, and those who were employed to see it put into Execution in the Provinces, aimed at no other end than This. And so many Reformations that have been made in the Religious Orders since the last Age, were only in order to reduce them to their Primitive Constitution. St. Teresa could 
Vi. S. Ter● c. 27. fin.  not endure that under the pretence of Discretion, and for the avoiding of Scandal, there should be Restraints laid upon the fervour of those who affected to imitate the Saints of the first Age. She complains that these Discretions have spoiled the World, and maintains that in her Age, which is very near ours, the Virtues of the Primitive Church were not Impracticable Lessons. 'Twas upon this occasion she wrote the Life of St. Peter of Alcanta●a, she herself being an eye Witness to it.  
Proceeding upon so good Authorities, 
LVI. The use of this Work.  I thought I might do some service to the World in Representing the Manners of the Ancients, which ought to be the Patterns now of all good Christians. I have said nothing but what is well known to Persons of Learning, and taken out of Books with which they are familiarly acquainted. And they will see that much more might have been added to the same Purpose. There are many things here not commonly known to every good Christian; and such things too as are fit for their Edification. They will see that the Religion of a Christian consists not altogether (as too many imagine) in some formal performances. To say over every Morning and Night some short Prayers; to assist on Sundays at the Public Service; to distinguish the Holy Time of Lent, only by abstaining from some certain sort of Diets, and to dispense with it upon trivial Occasions; to approach the Sacraments so Seldom, and with so small affection, that they turn Solemn Festivals into Melancholy Days. And as to the common Course of their Lives, to be as much addicted to the Interests and Pleasures of this World as Pagan's themselves could be. These are not the Christians I have been Describing.  
I hope also, that the Description I have here given of the Holy Manners of those that were really Christians, may make some Impressions upon such Persons who have no more sense of things, than to confound the true Religion with those false ones which the Error of Ignorant, or Craft of disigning Men have introduced. Let a Man but consider that vast change of Manners which the Gospel hath wrought in all Nations, and the Distinguishing Characters there have always been between true Christians, and Infidels; and he will see that the Christian Religion stands upon a surer Bottom than he thought for. He will be forced to believe that it was at first established by the Power of Miracles, for there can be nothing more Incredible than that such a Change should be wrought without Miracles. These Miracles made so strong an Impression, that it was not till very late any one did so much as think of calling them into Question. To speak no more than what we know, 'tis scarce above Two hundred Years since this Libertinism was introduced by some Italians, who though Men of Wit, were very Ignorant of Religion, and disgusted with these Abuses; then they were charmed with the Beauty of the Ancient Greek and Latin Authors, with the Government of these People and their way of Living: And so much the more because the maxims of those Heathens better agreed with the Corruption of human Nature, and the general Practices of Mankind. In short these Modern Italians relished nothing else.  
This mischief was farther increased by the new Heresies that were broached in these last Ages. The Disputes upon the very Fundamental Principles of Religion shocked the Faith of many; who yet upon divers Temporal Motives continued in the outward profession of the Catholic Religion: And amongst the Heretics themselves were great numbers who being no longer restrained by Authority, have driven the Consequences of their ill principles to extremity, and are come to that pass as to look upon Religion itself as no more than a piece of State-Policy. This unhappy notion got ground, and easily spread itself. Young Persons hearing their Parents perhaps, or those whom they looked upon as Men of Wit, making some lewd Jests upon Religion, or it may be venturing to say in plain terms, that there was nothing in it at the bottom, presently took up with that; and finding these notions agreeable to their Passions and Desires, never troubled their thoughts any farther about enquiring into the Merit of the matter. Vanity also came in for its share: They thought by this means to distinguish themselves from the ignorant Vulgar, and appear more discerning than the honest well meaning People of former Ages: besides sloth was another Motive to make them either take matters upon trust, or determine at all Adventures rather than to be at the trouble of examining the Truth; but let Men say what they will, the matters I have here laid down will be always true; what Origen in his Book against Celsus so often inculcates, that Jesus Christ hath reform the World, and filled it with virtues unknown to former Ages.  
And this is what I had to say concerning the Manners of the Israelites and of 
LVII. The Conclusion.  the Christians; such was the outward appearance of the Lives of the faithful of the Old and of the New-Testament. In my Opinion the first Discourse shows us 
The Manners of the Israelites, published also in English 1683. but without taking any notice of the Author.  the best use of Temporal advantages, and the most accountable Methods of living up to Innocence and Nature. In this latter I have endeavoured to show what was the life of those whose Conversation was in Heaven; and who while they were in the Flesh lived yet by the Spirit. This Life perfectly Spiritual and Supernatural was the peculiar effect of the Grace of Jesus Christ.  
If what I have Written proves Instrumental to give a right notion of the Life which is truly reasonable and Christian, and to make any one apply himself seriously to the practice of it: If matters prove thus, I shall not at all be disturbed at the different Censures of the Reader, or the Faults with which the Work may be Charged.   
THE END.   

A TABLE OF THE HEADS.  
Chap. I. THE Division of the Whole. Page. 1.  

PART I.  
II. The Church of Jerusalem. 2.   

PART II.  
III. The time of the Persecutions. The State of the Gentiles before their Conversion. 33.  
iv Preaching, Teaching, and Baptism. 40.  
V The Christian Life. Prayer. 44.  
VI The Study of the Holy Scripture. 48.  
VII. Their Employments, Occupations, and Professions. 55.  
VIII. Their Fasts. 58.  
IX. Their Eating. 62.  
X. The Modesty, Gravity and Seriousness of Christians. 66.  
XI. Marriages. 74.  
XII. The Union of Christians. 77.  
XIII. Their Church-Assemblies, Liturgy, and outward Form of Worship. 80.  
XIV. The secret of the Mysteries. 85.  
XV. The Reasons of the general Odium against the Christians. 86.  
XVI. The Persecutions. The manner of proceeding against the Christians. Their Punishments. 101.  
XVII. Prisons. 112.  
XVIII. Their Care of Relics. 115.  
XIX. The Confessors. 119.  
XX. Excommunication and Penance. 120.  
XXI. Asceticks, Virgins, Widows, Deaconesses. 127.  
XXII. Their Care of the Poor. 132.  
XXIII. Their Hospitality. 136.  
XXIV. Their care of the Sick, and Burial of their Dead. 140.  
XXV. Bishops, Priests, Clerks, Ordinations. 144.  
XXVI. The Discretion and Patience of the Christians. 158.   

PART III.  
XXVII. The Church freed from Persecution. The Examination and Preparation for Baptism. 166.  
XXVIII. The Form of their Churches, and their Ornaments. 171.  
XXIX. Devotion assisted by Sense. 184.  
XXX. Their Liturgy and outward Form of Worship. 188.  
XXXI. Their Sermons. 192.  
XXXII. The Sacrifice and Sacred Habits. 200.  
XXXIII. Consecration, Communion. 204.  
XXXIV. The Singing, and Magnificence of the public Service. 207.  
XXXV. The Solemnity of the Feasts of the Church, Pilgrimages. 211  
XXXVI. The Ceremonies of Penance. 217.  
XXXVII. Christian Princes. 224.  
XXXVIII. The Manners of the Clergy. 229.  
XXXIX. The Riches of the Church. 240.  
XL. Hospitals. 248.  
XLI. Monasteries. 251.  
XLII. The Monastic Life compared with that of the first Christians. 262.  
XLIII. The Reasons of the External Singularities in the Monks. 265.   

PART IU.  
XLIV. The decay of Christian Piety in the Fourth and following Ages, with the Causes thereof. 274.  
XLV. The Incursions of the Barbarians and their Manners. 288.  
XLVI. The mixture of the Romans and the Barbarians. 294.  
XLVII. The Manners of the Christians in the East from the Fifth Age. 299.  
XLVIII. The Manners of the West. The Disorders of the Tenth Age. 305.  
XLIX. The Preservation of Religion. 313.  
L. The Re-establishment of Piety and Discipline. 316  
LI. Alterations in Penance. 320.  
LII. Croisades and Indulgences. 325.  
LIII. The Multitude and Variety of Doctors. 329.  
LIV. A Succession of sound Doctrine and good Examples in all times. 334  
LV. Some Abuses Tolerated in the Church, and how they came to be so. 339.  
LVI. The use of this Work. 342.  
LVII. The Conclusion. 346.    

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THE Life of our Blessed Lord and Saviour Jesus Christ. An Heroic Poem, Dedicated to her most Sacred Majesty. In ten Books. Attempted by Samuel Wesley M. A. Chaplain to the most Honourable John Lord Marqucss of Normanby, and Rector of Epworth in the County of Lincoln. Each Book Illustrated by necessary Notes, Explaining the more difficult matters in the whole History; Also a Prefatory Discourse concerning Heroic Poetry. The Second Edition Revised by the Author, and Improved with Addition of a large Map of the Holy Land, and a Table of the principal Matters. With Sixty Copper-Plates by the Celebrated Hand of W. Faithorne.  
Resolves Divine Moral, Political. With several new Additions both in Prose and Verse, not extant in the former Impressions. In this Eleventh Edition, References are made to the Poetical Citations, heretofore much wanted. By Owen Feltham Esq   

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Mechanic Powers: Or the Mystery of Nature and Art Unveiled, showing what great things may be performed by Mechanic Engines, in removing and raising Bodies of vast Weights with little Strength, or Force; and also the making of Machine's, or Engines, for raising of Water, Dreining of Grounds, and several other Uses. Together with a Treatise of Circular Motion, Artificially fitted to Mechanic use, and the making of Clockwork, and other Engines. A work pleasant and Profitable for all sorts of Men, from the highest to the lowest Degree: And never Treated of in English but once before, and that but Briefly. The whole Comprised in 10 Books, and Illustrated with Copper Cuts By Ven. Mandey, and J. Moxon Philomat;