view of which may fitly conclude our remarks on this subject. It is a large sarcophagus, which Münter, with the approbation also of Dorner," refers to the middle of the second century, on which is exhibited the religious worship of a Christian family. On one side of this sarcophagus are three women standing around a younger female who is playing on a lyre: on the right side stand four men with apparent rolls of music in hand, from which they are singing. This interesting monument indicates not only the existence at that early period of a collection of sacred music, but the use of that delightful portion of religious worship, sacred psalmody, in the devotions of the family.

CHAPTER IV.

THE PRIMITIVE CHRISTIANS IN SOCIAL LIFE.

§ 1. THE HOSPITALITY OF THE PRIMITIVE CHRISTIANS.

THEIR oneness of spirit and mutual love one toward another united them together as one great family. Each saw in another believer in Christ, of whatever clime, or colour, or condition, a friend and brother, and hastened to extend to him the kind offices of hospitality, confidence, and affection, as to a member of his own household. "Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me." Every such opportunity of serving Christ by services to the humblest of his followers was eagerly sought, and deeply lamented when lost. "We give ourselves to hospitality, and receive all with a friendly and joyful welcome; for we fear to have it said, as in the instance of Joseph and Mary, that 'there was no room for them in the inn;' or lest our Lord should say, 'I was a stranger, and ye took me not in." In their readiness to entertain strangers, they so vied with each other that their complaint often was that the guests could not accept the hospitalities offered to them.

Tertullian urges it as one strong objection to the marriage of a Christian woman with an unbeliever, that "she could neither give

the kiss of charity to a Christian brother, nor wash the feet of the saints, nor offer to them either food or drink; but must, if she would honour them, conceal them in the house of another, because of her husband's unwillingness to gratify her in this particular." Clement of Rome, contemporary with the apostles, commends the noble hospitality of the Corinthians as one of their excellent virtues. "Who that sojourned among you has not experienced the firmness of your faith and its fruitfulness in all good works? Who has not admired your Christian temper and moderation? Who has not proclaimed your habitual and noble hospitality." Polycarp, the venerable martyr, when arrested by his persecutors to be led away to death, gently addressed them, and immediately ordered a table to be spread for their entertainment, and urged them freely to partake of the refreshments, while he only asked of them the favour of one hour, that he might pass this without interruption in prayer. After this, he quietly resigned himself to their hands. Lucian, a little more than a century later, relates of Peregrinus, that eccentric impostor, that, on professing to have become a convert to Christianity, he was received with all confidence by the Christians, fully entertained by them, promoted to the office of presbyter among them, and so liberally supplied as to abound in all things, until his hypocrisy became apparent, when he was expelled from their communion.

Cyprian, A. D. 250, set apart from his yearly income a certain portion to be expended in offices of hospitality; and the same may be affirmed of Basil, Athanasius, Chrysostom, Augustin, and many others. Some built, at their own expense, houses of entertainment for strangers. Of one, it is said that he was but a guest in his own house, for his house was filled with strangers and with the poor; of another, that he was the entertainer of all the saints; of a third, that he was the servant of strangers; of another, that he was given to hospitality; and yet again of another, that, by word and works, he diligently sought to administer to the sick and to strangers.

This hospitality, proceeding from love unfeigned and a pure heart, was so remarkable as to gain the notice of the apostate Julian, who even ordered similar rites of hospitality and of kindness to the poor to be observed, in imitation of the Christians, whom he so much despised. To the unconverted, it seemed an inexplicable mystery that Christians should thus be on terms of the greatest intimacy with each other whenever they should meet. It

was alleged against them that they formed a secret society, known to one another by some sign or watchword. They knew nothing of that inward communion of spirit, that fellowship and brotherly love which bound the believers together by ties independent of all natural relations or national distinctions, and which were manifested by the boundless hospitality and generous affection with which they opened their hearts and their houses alike to all, of whatever condition, who love the sacred name of Christ.

Whenever a stranger arrived at any town, he repaired to the church, in or about which liberal entertainment was provided for him. Seldom was this done at public charge, for the families vied with each other which should have the privilege of entertaining the Christian stranger at their own homes. When, in process of time, this generous, unsuspecting hospitality was abused by unprincipled and designing men, it became customary for one, on going upon a journey, to take a letter of recommendation from the minister of his church, which admitted him to the confidence and fellowship of his brethren.

Such acquaintances were always carefully improved by them, as affording opportunities for religious conversation and prayer. Prayer, indeed, on the arrival of a guest, was a uniform part of the hospitality of the times. In the opinion of many, the lovefeast was a part of the Christian entertainment of the guest; an account of which may fitly conclude this article. The narrative is abridged from Tertullian.*

"We, who are of one mind and one soul, hesitate not to communicate what we possess one with another. What wonder is it, then, if, maintaining such good-will towards each other, we should feast together. Our supper sufficiently shows its meaning by its very name, dydлn, which, in Greek, signifies love. The cause of our feast is honourable, and the regulations of it consistent with the duties of religion. It admits of nothing indecorous, nothing indecent. We sit not down until prayer to God be made, as the first portion of the banquet. We eat as much as will satisfy hunger, and drink as much as is useful for the temperate. We commit no excess; for we remember that, by night as well as by day, we are to make our prayers to God. Our conversation is that of men who are conscious that the Lord hears them. After water for the hands is brought in, and the lights, we are invited to sing to God, according as each one can propose a subject from the Holy Scriptures, or of his own composing. Prayer, in like manner, concludes the feast. Thence we

depart, not to join a crowd of disturbers of the peace, nor to follow a troop of brawlers, nor to break out into any excess of wanton riot; but to maintain the same staid and modest demeanour, as if we were departing, not from a supper, but from a lecture."*

§ 2. THE UNITY, PEACE, AND LOVE OF THE PRIMITIVE CHRISTIANS

TOWARDS ONE ANOTHER.

NEVER has the great law of love, one towards another, which Christ gave as a "new commandment," the sum of his gospel to men, been more happily exemplified than in the earliest periods of the church. This characteristic of Christians of that age was the first to engage the notice of their enemies. Once hateful and hating one another, such was now their affection towards each other, that they compelled all men to acknowledge and admire, however they might hate the change. "By this shall all men know that ye are my disciples, if ye have love to one another."

"We," says Justin Martyr, "who once loved above all things the gain of money and possessions, now bring all that we have into one common stock, and give a part to every one that needs. We, who hated and killed one another, and permitted not those of another nation, on account of their different customs, to live with us under the same roof, now, since the appearing of Christ, live at the same table, and pray for our enemies, and endeavour to persuade those who unjustly hate us, that they, also living after the excellent institutions of Christ, may have good hope with us to obtain the same blessings with God, the Lord of all." To the same effect is also the testimony of Tertullian. After detailing instances of the charity and mutual affection of Christians, he says: "Even the working of a charity like this is by some made a cause of censure against us. 'See,' say they, 'how these Christians love one another, and how ready each one is to die for another! We acknowledge ourselves to be even your brethren, having one nature as our common mother; although ye have forfeited your title to be

* To this account of the domestic festivities of the primitive Christians, we subjoin the delightful representation made by Cyprian: Quoniam feriata nunc quies, ac tempus est otiosum quicquid, inclinato jam sole, in vesperam diei superest; ducamus hanc diem læti; nec sit vel hora convivii gratiæ cœlestis immunis. Sonet psalmos convivium sobrium, et, ut tibi tenax memoria est, vox canora, aggredere hoc munus ex more. Magis carissimos pasces si sit nobis spiritualis auditio; prolectet aures religiosa mulcedo.-Ad Donat.

considered human beings, because ye are bad brethren. With how much more reason, then, are ye both called and esteemed brethren, who have all recognised one Father, even God; who have all drunk of one spirit of holiness; who have all trembled with astonishment, when born, as it were, from the same womb of ignorance into the same light of truth."

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Thus Christians recognised each other as truly brethren, and dwelled together in the delightful harmony of kindred in Christ. "Behold, how we love one another; but mutual hatred between us is impossible. We denominate each other as brethren, the offspring of one Father, partakers of the same faith, and fellow-heirs of the same hope." The writings of the early Christians are replete with the most endearing demonstrations of that ardent affection by which they were bound together in the bonds of the Spirit. Difference of opinion and of usage did not then divide them; nor had the touch of heresy, that torch of hell, which since has so inflamed the angry passions of the church, yet lighted its fires. Polycarp of Smyrna and Victor of Rome parted as brethren, each to adhere to his own faith, after labouring long and earnestly to convict the other of error. Justin Martyr says of the heretics of his age, "We are brethren still. Our prayer is to one God; our faith is in the same Saviour. We listen to the same gospel. We keep the same feast. We sing the same divine songs. We join in the same doxology; and unitedly respond Amen.”

Towards their fallen brethren also, who, in the fiery trials of their faith, swerved from their own steadfastness, these Christians exercised peculiar tenderness and charity; seeking, by every means, to win them back to Christ and to a firmer profession of their faith in him. Many a fallen brother, by such Christian kindness, was recovered, and assisted, through grace, to witness a good profession. But when one persisted in hopeless apostasy, he was finally rejected from the communion; not in bitterness, but in sorrow, and the church bewailed him as dead, as one mourns for the loss of the dearest earthly friend.

§ 3. THE BENEVOLENCE OF THE PRIMITIVE CHRISTIANS.

THEY were men of enlarged philanthropy. Their hearts not only burned with fervent charity one toward another, but swelled with the wide wish of benevolence towards all men. The apostle of the Gentiles earnestly enjoined his converts to remember the