respecting the same points; while it establishes our confidence in their statements where we have not, as in this case, the testimony of contemporary writers. Lucian, of Samosata. One of the earliest and most interesting accounts of the primitive Christians is left on record also by Lucian, an infidel, a scoffer of all religion and a universal skeptic. He lived, probably, a little later than Pliny and Trajan, and almost within a hundred years of the great Author of Christianity. In sketching the life of Peregrinus, a mountebank impostor, who had the address to gain the confidence of the Christians and to exercise the office of a presbyter and teacher among them for some time, until his real character became known and he was expelled by them from their communion, Lucian gives an account of these Christians of Palestine themselves. A native of Syria, and a shrewd observer of men, by extensive travels in Greece, Italy, Gaul, and Egypt, he enjoyed the best advantages for becoming acquainted with the real character of these primitive Christians. "At this time he (Peregrinus) came into possession of the wonderful wisdom, oopiav, of the Christians. And to what purpose ? Why, in a short time, he proved them but children, himself becoming their prophet and sacrificer, their leader in the synagogue and every thing else. Some also of their books he brought forth and divulged he also composed many, and they reckoned him as a god and followed him as a lawgiver, and declared him their chief. They were, at that time, and still are doing reverence to Him, that great man who was crucified in Palestine, because he brought that new doctrine (TEλetv, end or object) into life." "For this also was Proteus, alias Peregrinus, apprehended and cast into prison. This imprisonment he reckoned no small subject of boasting, in conformity with the usual turn of his life, with his fondness for exciting wonder, and his vain-glory of which he was enamoured. But when he had been bound, the Christians, thinking it a common misfortune, made every effort for his deliverance. When this was found impossible, they rendered him every assistance in their power, not with indifference, but with zeal. From early morning were to be seen old women, widows, and orphans wandering about the prison. And some of his friends, in fulfilment of what they considered their duty, slept with him in prison, having corrupted the guards. Moreover, various dishes were carried in; their divine narratives were read, and this excellent Peregrinus (for so they regarded him as yet) was accounted a new Socrates by them. "Christians came also from the cities of Asia, sent at common expense, in order to assist and carry on the synagogue with them. and give consolation to the man. It is wonderful what alertness is displayed when any such calamity happens. For, upon the shortest notice, they lavish out every thing in profusion. At this time, no small contributions were made for Peregrinus because he was in bonds. The miserable devotees persuade themselves that they are immortal and shall live for ever. For this reason they also despise death, and many willingly give themselves up to martyrdom. Moreover, their lawgiver, the first, enjoined them to be brethren; that, having once professed the new religion, they should deny the Grecian gods and worship that sophist of theirs who was crucified, and live according to his laws. They therefore despise all others alike, whoever they may be, and consider every thing common among themselves, each freely receiving without making any pledge. If, therefore, there came among them any mountebank or diviner, he in a short time became rich, making drafts upon private men who were considered as brothers." After stating that Peregrinus was released by the governor of Syria, Lucian proceeds with his narrative. "He then went forth to wander about the second time, calling upon Christians to pay his fare; by means of whom he also lived in abundance. In this manner he lived some time. But afterwards, having broken some law that prevailed among them, (I think he was caught eating something forbidden by them,) reduced to want, because they no longer received and admitted him, he made another attempt to get possession of his paternal estate." From this account of the primitive Christians, we may gather the following particulars: 1. Lucian distinctly speaks of them by their own name, though with the utmost contempt. 2. Of the crucified Redeemer as a person well known in his time. Our Saviour is Him crucified; sufficiently known to all, about whom there is no doubt or uncertainty. The whole narrative proceeds on the supposition that the Author of this new religion was a remarkable personage, who lived some little time previous in Palestine, and was there crucified. He probably re garded this "great man, this lawgiver," as one of the magi, or wise men of the East. 3. This religion which he taught is new and peculiar, distinct from other forms of religion; it is the wonderful wisdom or sophistry, την θαυμαστὴν σοφίαν, and accords very well with the prava et immodica superstitio of Pliny and Tacitus. 4. Lucian is witness to the sobriety, prayerfulness, and godliness of these Christians; as is implied in the feigned life which this dissembler and impostor was required to live, in order to gain their confidence. Had the character of Christians not differed from that of other men, such a pretended conversion would have been quite needless on the part of Peregrinus. 5. Their wonderful charity, benevolence, and mutual sympathy with their afflicted and persecuted brethren is distinctly affirmed of these Christians. 6. Their patience under sufferings, arising from their hopes of a future life, is worthy of consideration. 7. Their unity and fellowship as brethren and their strictness of discipline are particularly noticeable. Peregrinus was received and cherished as a brother beloved by them until his character became known, when he was excommunicated and treated according to his deserts as a heathen man and a base impostor. 8. Lucian records the readiness of Christians to relieve and support those who were sick or in prison. 9. He mentions their deiva noxia, their manifold meals, referring obviously to their agape and sacramental suppers, possibly to abuses similar to those which are reproved by the apostle Paul, 1 Cor. xi. 20-22. 10. It is observable also that Lucian makes mention of the sacred books of the Christians; and also, 11. Of their community of goods, as is described Acts iv. 32-37; and, 12. Of certain prohibited articles, as specified also by the church at Jerusalem, Acts xv. 20; xxi. 25;—all which evinces their piety and benevolence and diligence in the Christian life. έti Finally, these Christians not only worshipped Christ as the divine Author of their religion, but as one of the persons in the sacred Trinity. The terms employed by Lucian, Ti σέßovoi, лробxνvaσ, indicate religious worship, reverence to Christ as to a god. Moreover, the Philopatris, usually ascribed to Lucian, though its authenticity is denied by many, distinctly recognises the doc trine of the Trinity, consisting of the Father, the Son, and the Holy Ghost, one in three and three in one, as expressed by Criton, ἓν τρία, and τρία ἕν. The words of the Philopatris are given below. Ὑψιμέδοντα Θεόν, μέγαν, ἄμβροτον, οὐρανίωνα, Ὑιὸν Πατρὸς, Πνεῦμα ἐκ Πατρὸς ἐκπορευόμενον, Ταῦτα νόμιζε Ζῆνα, τὸν δ ̓ ἡγοῦ Θεόν. § 2. CHRISTIAN AUTHORS. The Epistle to Diognetus. THE epistle to Diognetus is one of the most interesting and valuable remains of Christian antiquity. Nothing is known of the author; but it is the production of a man of deep thought and of a devout spirit. The picture which he gives of the excellence of the Christian life is beyond measure captivating, and forms a fit introduction to the following delineation of the domestic, social, and religious life of the primitive Christians. The precise date of this epistle is as uncertain as its authorship, though all authorities concur in giving it a high antiquity. Some refer it to the age of the apostles; others, like Neander, to that immediately succeeding; and almost all concur in assigning to it an antiquity as remote as the middle of the second century. At some time between this early period and that of the apostles lived the unknown author of this authentic picture of primitive piety, a considerable portion of which is submitted to the perusal of the reader in the following translation: "I observe, most excellent Diognetus, that you are very curious to become acquainted with the religion of the Christians; and particularly careful to ascertain what God they worship, and what may be their forms of worship; for while they seem to look forward to something beyond this life, fearless of death, they deny the gods of the Greek and disregard the religion of the Jew; but manifest an extraordinary affection one towards another. What, then, is this new institution or form of religion? Why has it made its appearance now, and not before? To this inquiry it shall be my happiness to reply, in prayerful reliance upon the blessing of God so to direct that I may have the happiness to hear that you have become a better man; and that you may never have occasion to regret the instructions received. Christian Paradoxes.-Christians are not distinguished by their place of residence, their language, or their manners; but they inhabit the same cities, use the same forms of speech, and engage in the same pursuits as other men. They neither have any skill in hidden mysteries above other men, nor do they defend any doctrines of men. Dwelling in cities of Greeks and barbarians, each where his lot is cast, in clothing, food, and manner of life, they follow the customs of their country, and yet they exhibit a life and conversation of wonderful paradoxes. They inhabit their own native land, but only as foreigners and strangers; as citizens, they take a part in every thing, but endure all things as strangers; every foreign land is to them their native country; and their native country, a foreign land. They marry and rear up their families unlike those who, without natural affection, expose their children to death; they live in common, but in chaste observance of their marriage-vows. They live in the flesh, but not after the flesh; they dwell on the earth, but have their mansions in heaven; they obey the existing laws, but in their lives are superior to all law; loving all men, they are persecuted by all; living unknown, they are condemned to death; they are slain, and behold they live; though poor, they make many rich; in want of every thing, they have abundance; in dishonour, they are but esteemed the more; when defamed, they are vindicated; when reviled, they bless; for insolence, they return honour; for well-doing, they are punished as evil-doers, and yet rejoice in their punishments as being made alive. Rejected by the Jews as aliens, they are persecuted by the Greeks; and though hated of all men, none can show cause of enmity against them. In a word, Christians are in the world what the body is to the soul. As the soul is diffused through all the members, so are these Christians dispersed throughout all the cities in the world. The soul is in the body, though not of the body; they, though in the world, are not of the world. The soul dwells unseen in the body; so the Christians are known to be in the world, and yet their piety is unseen, unknown. The flesh, without cause, wars against the spirit, because this is opposed to the indulgence of sinful pleasures; so the world unjustly hates these Christians, because they oppose the pleasures of the world. As the soul loveth its own flesh and the members that war against it, so Christians love those that hate them; the soul upholds the body in which it is detained, so the Christians preserve the world in which they are imprisoned. The soul, itself immortal, inhabits this perishable tabernacle of the |