the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." Heb. 11: 33–35.

There have, indeed, been several such periods in the history of the Christian church, but I now refer particularly to the time which intervened between the close of the apostolic age and the commencement of the reign of Constantine. At this period Christians had all the world against them, and nothing in their favor but the common converting and sanctifying influences of the Spirit, such as belong to the church in every age, and their own good conduct as soldiers of Jesus Christ. Yet they prevailed, and religion gained ground faster, on the whole, than it has ever done since. It would be profitable for us to ascertain, if possible, the secret of this great power, and learn to walk in the footsteps of those who were in the habit of following the Lamb whithersoever he goeth. We are apt, though without any good reason for the prejudice, to despair of the virtues of the apostolic age, as something by us unattainable, because the church then possessed miraculous powers; but the succeeding age, which had no superiority over us in respect to miracles, and was far inferior to us in regard to all other advantages, whether moral or physical; this age, certainly, offers us an attainable object of emulation.

In treating this subject, I shall endeavor to exhibit,

I. The principles and sentiments of the early Christians in respect to God and his word, and the Lord Jesus Christ, in respect to themselves, their brethren, and the surrounding world.

II. Their feelings and conduct, in the church, in the business of life, in the intercourse and recreations of society, and in their families.

The picture will be made out principally by brief extracts from contemporaneous writings, both of the Christians themselves and their opponents.*

* My quotations and references are made out principally by the aid of the following guides, namely: Neander's Denkwuerdigkeiten, and Kirchen-Geschichte, Tertullian, Gieseler's Kirchen-Geschichte, and Gottfried Arnold's Kirchen-und Ketzer-Geschichte.

I. What were the principles and sentiments of these Christians,

1. In respect to God and his word and the Lord Jesus Christ?

They had an inward, deep consciousness that the almighty, the omniscient, the all-holy God, the Creator and Redeemer of heaven and earth, the Author and Sustainer of all existence, was their God. They walked with God in all the varied scenes of their lives, they were conscious of communion with God, of a daily interchange of thought, feeling, and sympathy between them and their heavenly Father, as a man is conscious of such intercommunion of feeling between himself and his most intimate companion. It was something altogether different from what they had ever known previous to their conversion to the Christian faith, and to which the world around them were still entire strangers. They realized continually in their own consciousness the complete fulfilment of our Saviour's declaration, “If a man love me he will keep my word, and my Father will love him, and we will come unto him and make our abode with him." John 14: 23.

Hence the word of God was to them lively oracles; they were in the habit of constantly consulting it and implicitly relying upon it—not as a collection of proof-texts to sustain particular dogmas, not as a store-house for controversial argument against their fellows, not as a book of good advice merely-but as a development of the mind of God, speaking to their hearts for their encouragement, confirmation, and inward enjoyment. They felt all the veneration and joyous certainty and implicit confidence in reading the sacred books that could have been experienced by the pious high priest under the old dispensation, when he went into the holy of holies to consult the miraculous oracle of Urim and Thummim.

To the question which was often proposed to Christians, "Who is this God whom you worship in secret_without ceremonies, without images, temples or altars?" Theophilus of Antioch replies, "He it is whose breath gives life to every thing which exists; should he withdraw his breath all would sink to nothing. You cannot speak without bearing testimony of him; thy very breath bears testimony of him, and yet ye know him not. This happens through the blind

ness of your soul, the stupidity of your heart. God might be seen by you if the eye of your soul were open. All have eyes, but the eyes of some are darkened that they cannot see the light of the sun, but it follows not thence that the sun shines not. The blind may blame themselves and their own eyes only. So, O man, the eyes of thy soul are darkened by sin. The man must have his soul pure like a clear mirror. If there be sin in man it is like dirt on a mirror. Such a man cannot see God. But whenever thou wilt thou canst be healed. Give thyself to the physician and he will open the eyes of thy soul and heart. Who is this physician? God, who by his word heals and makes alive." (Neander, Denkw. I. 276.)

Says Marcion, "The God of holiness and love, whom I find in the Gospels, was till now unknown in the world. Neither nature nor reason could lead to him. The God whom nature and reason make known, is not the God most high revealed in Christ. In the limited, weak nature of man, there is no relationship to this almighty, holy God. Christianity first flowing out from this God, imparts divine life to man, by which he is elevated above the finite creation to communion with this Infinite Being of holiness and love." (Tertul. against Marc. I. 10, 11.)

Says Cyprian, "The Lord teaches us to pray in silence, in our secret chambers. We know that God is everywhere present, he sees and hears every thing; with the fulness of his might he penetrates the most secret corners. God hears not the voice, but the heart."

They regarded Jesus Christ not only as their Saviour and their God, their almighty Redeemer, on whom they depended for every blessing for time and eternity; but also as their pattern and exemplar, whose conduct they were to imitate in all the circumstances of their lives. They sustained themselves in toil, in affliction, in persecution, in all kinds of provocation, by a lively conception of what Jesus was and how he demeaned himself in all the trying circumstances of his benevolent life; and they were ashamed even to wish to do less and to bear less for their own salvation and that of their fellows, than he was willing to do and bear for his enemies and persecutors.

This may be ilustrated by the work of Tertullian on Christian patience or meekness, (de patientia,) which he

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

The old law said, 'an eye for an eye and a tooth for a tooth.' Meekness was not yet upon the earth because faith was not yet upon the earth. The Lord and Master of meekness must first appear. After he had appeared, and had, by patience, established the grace of faith, wrath was forbidden and the poison was taken away from the tongue. The law has won more than it has lost, since Christ says, Love your enemies, bless them that curse you, pray for your persecutors, that you may be the children of your heavenly Father.' See of what a father patience makes you the children.

Heavenly Patience 1-She fortifies faith, she commands peace, she sustains love, she lays the foundation of humility, she controls the flesh, she guards the soul, she drives away offences, she perfects martyrdom, she comforts the poor, she gives moderation to the rich, she drives not the weak beyond their strength, she wastes not the might of the strong, she quickens the believer, she kindly allures the unbeliever, she gains for the servant the approbation of the

master, for the master the approbation of God. She is lovely in the child, praiseworthy in the youth, venerable in the aged.

Would we make a picture of Patience? Gentle quiet rests upon her countenance, her forehead is smooth without a fold, there is no wrinkle of discontent or anger, her brows are never knit with anxious cares, her eyes are never cast down with the feeling of misery. A white robe enfolds her bosom; there is the throne of the Spirit with the still small voice which once appeared to Elijah. Where God is, there is his daughter Patience,. When the Spirit of God descends to the earth, Patience accompanies him; she is his inseparable companion. Will, then, the Spirit of God dwell long with us, unless we receive her also with him? Without her, his companion and servant, he must, in every place and at all times feel himself straitened. Against the attacks of the adversary he cannot long hold out alone without the companionship of Patience. Such is the motive, such is the conduct, such are the works of the patience which is genuine and heavenly, and which may truly be called spiritual. This is quite a different thing from the false and shameful hardihood of the world. Let us love the patience of God, the patience of Christ; let us give that again to him which he has given for us. Let us who believe in the resurrection of the spirit and the flesh, let us offer to him the patience of the spirit and the flesh. O let the whole world be taken from me if I can only gain patience!"

With such principles and sentiments, their convictions were always lively, their works always vigorous, their feelings were always tender and susceptible of religious impressions. How can he be dull in his religious emotions who lives in actual contact with heaven? How can he be unspiritual and earthly in his affections to whom the Divine presence is constantly matter of consciousness? Blessed are the pure in heart, for they shall see God.' And how can he be impatient and fretful under the disappointments and afflictions of this world, who is in the habit of dwelling on what Christ did and suffered for him?

In regard to the Scriptures, Cyril of Jerusalem exclaims, "Let only the things which are written be spoken by us; if any thing be not written, we have little concern with it. The Holy Spirit himself dictated the Scriptures; where