love, that fellowship of the spirit, which created between the Christians spiritual ties, independent alike of the natural and political boundaries of the earth, and one manifestation of which was their pleasure and their readiness to open their doors and render every hospitable attention to those of the same faith from all quarters of the world. The way was for a traveler, on arriving at any town, to seek out the church, in or about which liberal accommodation was always provided for both the temporal and spiritual comforts of the wayfaring man. But it was seldom that the burden of lodging him was allowed to be borne by the common funds of the church; for no sooner was the news of his arrival spread abroad, than the members vied with each other which should have the privilege of entertaining the Christian stranger at their homes; and whatever was his rank or calling, he soon found himself domiciled with brethren, whose circumstances were similar to his own. A minister was entertained by one of his own order; a mechanic by one of the same craft or station; and even the poorest would have been readier, and have counted it a greater honor, to share his hut and his crust with a disciple like himself, than to have sat at table with the emperor of Rome. In course of time, however, this generous and open-hearted hos pitality was abused. Persons unworthy to enjoy it-spies and impostors, under the assumed name of

Christians-introduced themselves to the brethren in distant places, and by misrepresenting afterward what had been told them in the unsuspecting confidence of brotherhood, and circulating calumnies prejudicial both to individuals and to the body of Christians at large, threatened to bring on the church a variety of evils-not the least of which would have been that of putting an end to the ancient kindly intercourse with Christian strangers --had not a plan been happily devised and introduced into universal practice, by which travelers were known at once to be good men and true. The plan was this: every one on setting out on a journey was furnished by the minister of the church to which he belonged with a letter of credence to the spiritual rulers of the place where he meant to sojourn, the presentation of which having satisfied them as to his Christian character, was instantly followed by a welcome invitation to partake of the hospitality of the church or the brethren. To prevent forgeries, these letters were folded in a particular form, which procured them the name of literæ formatæ, besides containing some secret marks within, by which the Christians of foreign parts knew them to be genuine. By these testimonials, slightly varied in external appearance, according to their several purposes-such, for instance, as their certifying the bearer's claim merely to the common entertainment of Christians, or his right to participate in all the

privileges of the church, or his being sent on some embassy pertaining to the common faith-Christians were admitted to the fellowship of their brethren in all parts of the world, were treated by the family that received them as one of themselves, had their feet washed by the wife on their first arrival, and at their departure were anxiously and tenderly committed to the divine care, in a prayer by the master of the house. This last was a never-failing part of the hospitality of the times; and to have betrayed any symptoms of preferring the temporal good cheer of the friendly host to his parting benediction, would have been a death-blow to the further credit of the stranger.

In the general intercourse of society, the primitive Christians, acting according to the rules of Scripture, were careful to render to all their dues ; honor to whom honor is due, tribute to whom tribute, and to practice everything that is just, honest, and of good report. Their salutations to one another were made by imprinting on each other's cheek a kiss-the token of love-the emblem of brotherhood; and this, except in times of trouble and persecution, when they hastily recognised each other by the secret sign of the cross, was the constant and the only form observed by Christians when they met together. It was practised in their private houses, at their public meetings, and indeed on all suitable occasions, though it was considered better

and more prudent to dispense with it on the public streets, to avoid giving unnecessary offence to their heathen fellow-citizens. Whenever they met their pastor, they were accustomed, from the earliest times, to bow their heads to receive his blessing-a ceremony which, in later times, when increased respect was paid to the clerical order, was accompanied with kissing his hands and embracing his feet.

5. IT AIMED TO REFORM SOCIETY, AND REBUILD THE

TABERNACLE OF HUMANITY ON THE DIVINE IDEA OF

CHARITY AND MUTUAL LOVE. All the details transmitted to us of the secret brotherhood of the Christians, of their social intercourse, and of their public conduct, bespeak the lively operation of this Christian spirit. And when we read of the delightful harmony and concord that reigned in their assemblies, their ready disposition to render to every one his due the high condescending to those of low degree-the poor giving the tribute of their respect to those whom Providence had placed in a more exalted station—and all vieing, with amiable rivalry, to promote each other's happiness and welfare, we perceive the strong grounds of the proverbial observation of the heathen, "Behold how these Christians love one another!" Not only when they were small in numbers, and, meeting together almost daily, were well known to each other, did this admirable affection prevail among them, but,

how widely soever they might be separated, the ardor of their love suffered no diminution; and forgetting every other distinction in that of being the followers and friends of the Saviour, they sympathized in each other's joys and sorrows. Whatever blessing one of their number had received, was a subject of lively gratitude to all; and whatever calamity had befallen a single member, spread a gloom over the whole community. Bound to each other by ties infinitely holier and dearer than any that belong to the world, they looked upon themselves as members of the same common family. Every time that they met, either in their own houses or in their public assemblies, they interchanged the kiss as a badge of fellowship and token of the warmest affection. Though totally unconnected by ties of consanguinity, they addressed each other according to their respective age and sex, by the name of father, mother, brother, sister. Though naturally separated by distinction of rank and diversity of color, nothing could cool the ardor or prevent the reciprocities of their mutual love. The knowledge of the simple fact that any one was a follower of Jesus, changed him at once from a stranger into a friend; creating a union between them not to be described by the cold selfish friendship of the world; and to them belongs the peculiar distinction of realizing a state of society which many philosophers had often delighted to picture to