Aurelian or Rome in the Third Century Part 24

As he moved toward a more central and elevated spot, the same mean and shrill voice that had first charged him, again was heard, advising that no hymn nor chant be sung; 'the Roman watch is now abroad, and despite the raging of the storm their ears may catch the sound and the guard be upon us.'

'Let them come then!' shouted Macer. 'Let them come! Shall any fear of man or of death frighten us away from the wors.h.i.+p of G.o.d? What death more glorious than if this moment those doors gave way and the legions of Aurelian poured in? Praise G.o.d and Christ, Christians, in the highest note you can raise, and let no cowardice seal your lips nor abate your breath.'

The voice of Probus, now heard in prayer, brought a deep silence upon the a.s.sembly, and I would fain believe, harmony and peace also into the spirits of all who were there. It was a service deeply moving and greatly comforting. Whatever any who were present might have thought of the principles of Probus, all must have been penetrated and healed by that devout and benevolent temper that was so manifest in the sentiments he uttered, and in the very tones of his voice.

No sooner had he ended his prayer than the voice of Macer broke forth, commencing a chant commonly heard in the churches and with which all were familiar. His voice, louder than that of the storm and shriller than the blast of a war-trumpet, rang through the vast apartment, and inspiring all who were there with the same courage that possessed himself, their voices were instinctively soon joined with his, and the hymn swelled upward with a burst of harmony that seemed as if it might reach Heaven itself. Rome and its legions were then as if they did not exist. G.o.d only was present to the mind, and the thoughts with which that hymn filled it. Its burden was like this:

'O G.o.d almighty, G.o.d of Christ our Lord, arise and defend thy people.

The terrors of death are around us the enemies of truth and thy Son a.s.sail us, and we faint and are afraid. Their hosts are encamped against us; they are ready to devour us. Our hope is in thee: Strengthen and deliver us. Arise, O G.o.d, and visit us with thy salvation.'

These, and words like them, repeated with importunity and dwelt upon, the whole soul pouring itself out with the notes, while tears ran down the cheeks of those who sang--the sign not of weakness but of the strength of those affections which bound their hearts to G.o.d, to Christ, and to one another--it seemed as if such words and so uttered could not but draw a blessing down. As the hymn drew to a close and the sounds died away, deep silence again fell upon the a.s.sembly. The heart had been relieved by the service; the soul had been rapt and borne quite away; and by a common feeling an interval of rest ensued, which by each seemed to be devoted to meditation and prayer. This, when it had lasted till the wants of each had been satisfied, was broken by the voice of Probus.

What he said was wonderfully adapted to infuse fresh courage into every heart, and especially to cheer and support the desponding and the timid.

He held up before them the great examples of those who, in the earlier ages of the church, had offered themselves as sacrifices upon the same altar upon which the great head of the Christians had laid down his life. He made it apparent how it had ever been through suffering of some kind on the part of some, that great benefits had been conferred upon mankind; that they who would be benefactors of their race must be willing cheerfully to bear the evil and suffering that in so great part const.i.tutes that office; and was it not a small thing to suffer, and that in the body only, and but for a moment, if by such means great and permanent blessings to the souls of men might be secured, and remotest ages of the world made to rejoice and flourish through the effects of their labors? Every day of their wors.h.i.+p they were accustomed to hear sung or recited the praises of those who had died for Christ and truth; men of whom the world was not worthy, and who, beautiful with the crown of martyrdom, were now of that glorious company who, in the presence of G.o.d, were chanting the praises of G.o.d and the Lamb. Who was not ready to die, if it were so ordained, if by such death truth could be transmitted to other ages? What was it to die to-day rather than to-morrow--for that was all--or this year rather than the next, if one's death could be made subservient to the great cause of Christ and his gospel? What was it to die by the sword of a Roman executioner, or even to be torn by wild beasts, if by suffering so the soul became allied to reformers and benefactors of all ages? And besides, what evil after all was it in the power of their enemies to inflict? They could do no more than torment and destroy the body. They could not touch nor harm the soul. By the infliction of death itself they did but hasten the moment when they should stand clothed in s.h.i.+ning garments in the presence of the Father.

'The time has come, Christians,' he then said, 'when, in the providence of G.o.d, you are called upon to be witnesses of the faith which you profess in Christ. After many years of calm, a storm has arisen, which begins already to be felt in the violence with which it beats upon our heads. Almost ever since the reign of Decius have we possessed our borders in quietness. Especially under Gallienus and Claudius, and during these nearly four years of Aurelian, have we enjoyed our faith and our wors.h.i.+p with none to alarm or oppress us. The laws of the empire have been as a wall of defence between us and this fierce and b.l.o.o.d.y spirit of Pagan superst.i.tion. They who would have willingly a.s.sailed and destroyed us have been forcibly restrained by wise and merciful enactments. During this season of repose our numbers have increased, we have been prosperous and happy. Our churches have multiplied, and all the signs of an outward prosperity have been visible in all parts of this vast empire. Would to G.o.d I could say that while numbers and wealth have been added to the church, it had grown in grace and in the practice of the virtues of the gospel in the same proportion! But I cannot. The simplicity and purity of the first ages are no longer to be seen among us. We no longer emulate the early apostles and make them our patterns.

We rather turn to the Pagan and Jewish priesthood, and in all that pertains to the forms of our wors.h.i.+p mould ourselves upon them; and in all that pertains to opinion and doctrine we turn to the philosophers, and engraft, whatever of their mysteries and subtleties we can, upon the plain and simple truth of Jesus. We have departed far, very far, from the gospel standard, both in practice and in faith. We need, Christians, to be brought back. We have gone astray--we have almost wors.h.i.+pped other G.o.ds,--it is needful that we return in season to our true allegiance. I dare not say, Christians, that the calamity which now impends is a judgment of G.o.d upon our corruptions; we know not what events are of a judicial character, they have upon them no signature which marks them as such; but this we may say, that it will he no calamity, but a benefit and a blessing rather, if it have the effect to show us our errors, and cause us to retrace our steps. Aurelian, enemy though we call him, may prove our benefactor; he may scourge us, but the sufferings he inflicts may bring healing along with them, being that very medicine which the sick soul needs. Let us meet then this new and heavy trial as a part of the providence of G.o.d, as a part of that mysterious plan--the lines of which are in so great part hidden from our eyes--by which he educates his children, and at the same time, and by the same means, prepares and transmits to future generations the richest blessings. If we, Christians, suffer for the cause of truth, if our blood is poured out like water, let us remember that it serves to fertilize that soil out of which divine nutriment shall grow for generations yet unborn, whom it shall nourish up unto a better life. Let your hearts then be strong within you; faint not, nor fear; G.o.d will be with you and his Spirit comfort you.

'But why do I say these things? Why do I exhort you to courage? For when was it known that the followers of Christ shrunk from the path of duty, though it were evidently the path of death? When and in what age have those been wanting who should bear witness to the truth, and seal it with their blood? There have been those who in time of persecution have fallen away--but for one apostate there have been a thousand martyrs. We have been, I may rather affirm, too prodigal of life--too lavish of our blood. There has been, in former ages, not only a willingness, a readiness to die for Christ, but an eagerness. Christians have not waited to be searched for and found by the ministers of Roman power; they have thrust themselves forward; they have gone up of their own accord to the tribunal and proclaimed their faith, and invited the death at which nature trembles and revolts. But shall we blame this divine ardor? this more than human contempt of suffering and death? this burning zeal for the great cause of our Master? Let us rather honor and revere it as a temper truly divine and of more than mortal force. But let us be just to all. While we honor the courage and self-sacrificing love of so many, let us not require that all should be such, nor cast suspicion upon those who--loving Christ not less in their hearts--shrink from the sufferings in which others glory. Ye need not, Christian men and women, yourselves rush to the tribunal of Varus, ere you can feel that you are Christ's indeed. It is not needful that to be a Christian you must also be a martyr. Ye need not, ye ought not, impatiently seek for the rack and the cross. It is enough if, when sought and found and arraigned, you be found faithful; if then you deny not nor renounce your Lord, but glory in your name, and with your dying breath shout it forth as that for which you gladly encounter torture and death. Go not forth then seeking the martyr's crown! Wait till you are called. G.o.d knoweth, and he alone, whom he would have to glorify him by that death which is so much more to be coveted than life. Leave all in the hand of Providence. You that are not chosen, fear not that, though later, the gates of Heaven shall not be thrown open for you. Many are the paths that lead to those gates. Besides, shall all rush upon certain death?

Were all martyrs, where then were the seed of the church? They who live, and by their life, consecrate to holiness and G.o.d, show that they are his, do no less for their Master and his cause than do they who die for that cause. Nay, 'tis easier to die well than to live well. The cross which we bear through a long life of faithful service, is a heavier one than that which we bear as we go up our Calvary. Leave all then, Christian men and women, in the hands of G.o.d. Seek not death nor life.

Shun not life nor death. Say each, "Here, Lord, is thy servant, do with him as shall seem to thee good."

'And now, Christians, how shall we receive the edict of Aurelian? It silences our preachers, it closes our churches. What now is the duty of the Christians of Rome?'

Soon as this question was proposed by Probus, many voices from various parts of the room gave in their judgments. At first, the opinions expressed differed on many points: but as the discussion was prolonged the difference grew less and less, till unanimity seemed to be attained.

It was agreed at length, that it was right to conform to the edict so far as this: 'That they would not preach openly in the streets nor elsewhere; they would, at first, and scrupulously, conform to the edict in its letter and spirit--until they had seen what could be done by appeals both to the Emperor and the senate; but, maintaining at the same time, that if their appeals were vain, if their churches were not restored to them with liberty to a.s.semble in them as formerly and for the same purposes--then they would take the freedom that was not granted, and use it as before, and abide by the issue; no power of man should close their mouths as amba.s.sadors of G.o.d, as followers of Christ and through him reformers of the world; they would speak--they would preach and pray, though death were the immediate reward.'

In this determination I heartily agreed as both moderate and yet firm; as showing respect for the powers that are over us, and at the same time a.s.serting our own rights, and declaring our purpose to stand by them.

But so thought not all. For no sooner was the opinion of the a.s.sembly declared than Macer broke forth:

'I have heard,' said he, 'the judgment which has been p.r.o.nounced. But I like it not--I agree not to it. Shall the minister of Christ, the amba.s.sador of G.o.d, a messenger from Heaven to earth, hold his peace at the behest of a man, though he be an emperor, or of ten thousand men, were all emperors? Not though every Christian in Rome subscribed to this judgment, not though every Christian in the world a.s.sented to it, would I. Is Christ to receive laws of Aurelian? Is the cause of G.o.d and truth to be postponed to that of the empire? and posterity to die of hunger because we refuse to till the earth? We are G.o.d's spiritual husbandmen--the heart of Rome is our field of labor--it is already the eleventh hour--the last days are at hand--and shall we forbear our toil?

shall we withdraw our hand from the plough? shall we cease to proclaim the glad tidings of salvation because the doors of our churches are closed? Not so, Christians, by the blessing of G.o.d, shall it be with me.

While the streets of Rome and her door-stones will serve me for church and pulpit, and while my tongue is left unwrenched from my mouth, will I not cease to declare Jesus Christ and him crucified! Think you Aurelian will abate his wrath or change his purposes of death, for all your humble sueing? that cringing and fawning will turn aside the messengers of death? Believe it not. Ye know not Aurelian. More would ye gain with him, did the faith of the peace-loving Jesus allow it, if ye went forth in battle array and disputed this great question in the streets of Rome sword in hand! More would ye gain now, if ye sent a word of defiance--denying his right to interpose between G.o.d and his people--between Christ and his church--and daring him to do his worst, than by this tame surrender of your rights--this almost base denial of your Master. No sooner shall tomorrow's sun have risen, than on the very steps of the capitol will I preach Christ, and hurl the d.a.m.nation of G.o.d upon this b.l.o.o.d.y Emperor and his b.l.o.o.d.y people.'

'O, Macer, Macer! cease, cease!' cried a woman's voice from the crowd.

'You know not what you say! Already have your harsh words put new bitterness into Aurelian's heart. Forbear, as you love Christ and us.'

'Woman--' replied Macer, 'for such your voice declares you to be--I do love both Christ and you, and it is because I love you that I aim to set aside this faithless judgment of the Roman Christians. But when I say I love you and the believers in Rome, I mean your souls, not your bodies.

I love not your safety, nor your peace, nor your outward comforts; your houses, nor your wealth, nor your children, nor your lives, nor anything that is yours which the eye can see or the hands handle. I love your souls, and, beside them, nothing. And while it is them I love, and for them am bound in the spirit as a minister of Christ, I may not hold my peace, nor hide myself, for that there is a lion in the path! As a soldier of the cross I will never flee. Though at the last day I hear no other word of praise from Him the judge--and no other shall I hear, for my Pagan sins weigh me down--down--help, Lord! or I peris.h.!.+--' Macer's voice here took the tone of deepest agony; he seemed for a time wholly lost, standing still, with outstretched arms and uplifted eye. After a long pause he suddenly resumed. 'What did I say?--It was this: though I hear no other word of praise from my judge as I stand at his judgment-seat, I trust I shall hear this, that I did not flee nor hide myself, that I was no coward, but a bold and fearless soldier of the cross, ready at any time and at all times to suffer for the souls of my brethren.'

'Think not, Macer,' said Probus, 'that we shrink at the prospect of danger. But we would be not only bold and unshrinking, but wise and prudent. There is more than one virtue goes to make the Christian man.

We think it right and wise first to appeal to the Emperor's love of justice. We think it might redound greatly to our advantage if we could obtain a public hearing before Aurelian, so that from one of our own side he, with all the n.o.bility of Rome, might hear the truth in Christ, and then judge whether to believe so was hurtful to the state, or deserving of torture and death.'

'As well, Probus,' replied Macer, 'might you preach the faith of Christ in the ear of the adder! to the very stones of the highways! Aurelian turn from a settled purpose! ha! ha! you have not served, Probus, under him in Gaul and Asia as others have. Never did the arguments of his legions and his great officers on the other side, serve but to intrench him the more impregnably in his own. He knows not what the word change means. But were this possible, and of good hope, it shows not that plain and straight path to which my spirit points, and which therefore I must travel. Is it right to hearken to man rather than G.o.d? That to me is the only question. Shall Aurelian silence the amba.s.sador of G.o.d and Christ? Shall man wrestle and dispute it with the Almighty? G.o.d, or Aurelian, which shall it be? To me, Christians, it would be a crime of deeper dye than the errors of my Pagan youth, did I chain my tongue, were it but for an hour, at the command of Aurelian. I have a light within, and it is that I must obey. I reason not--I weigh not probabilities--I balance not argument against argument--I feel! and that I take to be the instinct of G.o.d--the inspiration of his holy Spirit--and as I feel so am I bound to act.'

It was felt to be useless to reason with this impetuous and self-willed man. He must be left to work out his own path through the surrounding perils, and bear whatever evil his violent rashness might draw upon his head. Yet his are those extreme and violent opinions and feelings which are so apt to carry away the mult.i.tude, and it was easy to see that a large proportion of the a.s.sembly went with him. Another occasion was given for their expression.

When it had been determined that the edicts should be observed so far as to refrain from all public preaching and all a.s.sembling together, till the Emperor had been first appealed to, it then became a question in what manner he should be approached, and by whom, in behalf of the whole body. And no sooner had Macer ceased, than the same voice which had first brought those charges against Probus was again heard--the voice as I have since learned of a friend of Felix, and an exorcist.

'If it be now determined,' said the voice, 'that we appeal to the clemency of the Emperor in order to avert from our heads the evil that seems to be more than threatened, let it be done by some one who in his faith may nay represent the great body of Christ's followers. Whether the Emperor shall feel well inclined toward us or not, will it not greatly depend upon the manner in which the truth in Christ shall be set forth, and whether by means of the principles and doctrines that shall be shown to belong to it and const.i.tute it, it shall be judged by him to be of hurtful or beneficial tendency? Now it is well known to all how variously Christ is received and interpreted in Rome. As received by some, his gospel is one thing; as received by others, it is another and quite a different thing. Who can doubt that our prospect of a favorable hearing with Aurelian will be an encouraging one in the proportion that he shall perceive our opinions to agree with those which have already been advanced in the schools of philosophy--especially in that of the divine Plato. This agreement and almost ident.i.ty has, ever since the time of Justin, been pointed out and learnedly defended. They who perceive this agreement, and rest in it as their faith, now const.i.tute the greater part of the Christian world. Let him then who is to bespeak for us the Emperor's good-will be, as in good sooth he ought to be, of these opinions. As to the declaration that has been made that one is as much a Christian as another, whatever the difference of faith may be, I cannot receive it; and he who made the declaration, I doubt would scarce abide by it, since as I learn he is a wors.h.i.+pper and follower of that false-hearted interloper Novatian. The puritans least of all are apt to regard with favor those who hold not with them. Let Felix then, who, if any now living in Rome may stand forward as a specimen of what Christ's religion is in both its doctrine and its life--let Felix plead our cause with Aurelian.'

The same difference of feeling and opinion manifested itself as before.

Many voices immediately cried out, 'Yes, yes, Felix, let Felix speak for us.' While others from every part of the room were heard shouting out, 'Probus, Probus, let Probus be our advocate!'

At length the confusion subsided as a single voice made itself heard above the others and caught their attention, saying,

'If Felix, O Christians, as has just been affirmed, represents the opinions which are now most popular in the Christian world, at least here in Rome, Probus represents those which are more ancient--' He was instantly interrupted.

'How long ago,' cried another, 'lived Paul of Samosata?'

'When died the heretic Sabellius?' added still another.

'Or Praxeas?' said a third, 'or Theodotos? or Artemon?'

'These,' replied the first, soon as he could find room for utterance--'these are indeed not of the earliest age, but they from whom they learned their faith are of that age, namely, the apostles and the great master of all.'

'Heresy,' cried out one who had spoken before, 'always dates from the oldest; it never has less age nor authority than that of Christ.'

'Christians! Christians!' Macer's stentorian voice was now heard towering above the tumult, 'what is it ye would have? What are these distinctions about which ye dispute? What have they to do with the matter now in hand? How would one doctrine or the other in such matters weigh with Aurelian more than straws or feathers? But if these are stark naught, and less than naught, there are other questions pertinent to the time, nay, which the time forces upon us, and about which we should be well agreed. A new age of persecution has arisen, and the church is about to be sifted, and the wheat separated from the chaff--the first to be gathered into the garners of G.o.d, the last to be burnt up in fire unquenchable. Now is it to be proved who are Christ's, and who are not--who will follow him bearing their cross to some new Calvary, and who, saving their lives, shall yet lose them. Who knows not the evil that, in the time of Decius, yes, and before and since too, fell upon the church from the so easy reception and restoration of those who, in an hour of weakness and fear, denied their master and his faith, and bowed the knee to the G.o.ds of Rome? Here is the danger against which we are to guard; from this quarter--not from any other of vain jargon concerning natures, essences, and modes of being--are we to look for those fatal inroads to be made upon the purity of the gospel, that cannot but draw along with them corruption and ruin. Of what stuff will the church then be made, when they who are its ministers, deacons and bishops, shall be such as, when danger showed itself, relapsed into idolatry, and, soon as the clouds had drifted by, and the winds blew soft, came forth again into the calm suns.h.i.+ne, renounced their idolatry, and again professing Christ, were received to the arms of the church, and even to the communion of the body and blood of our Lord?

Christians, the great Novatian is he to whom we owe what purity the church yet retains, and it is in allegiance to him--'

'The great Novatian!' exclaimed a priest of the Roman church, 'great only in his infamy! Himself an apostate once, he sought afterwards, having been received himself back again to the church upon his repentance, to bury his shame under a show of zeal against such as were guilty of the same offence. His own weakness or sin, instead of teaching him compa.s.sion, served but to harden his heart. Is this the man to whose principles we are to pledge ourselves? Were his principles sound in themselves, we could hardly take them from such a source. But they are false. They are in the face of the spirit and letter of the gospel. What is the character of the religion of Christ, if it be not mercy? Yet this great Novatian, to those who like Peter have fallen--Peter whom his master received and forgave--denies all mercy! and for one offence, however penitence may wring the soul, cuts them off forever like a rotten branch from the body of Christ! Is this the teacher whose follower should appeal for us to the Roman Emperor?'

'I seek not,' Macer began to say, 'to defend the bishop of Rome--'

'Bishop!' cried the other, 'bishop! who ever heard that Novatian was bishop of Rome? But who has not heard that that wicked and ambitious man through envy of Cornelius, and resolved to supplant him, caused himself to be ordained bishop by a few of that order, weak and corrupt men, whom he bribed to the bad work, but who, corrupt as they were, and bribed as they were, it was first needful to make drunk before conscience would allow them by such act eternally to disgrace themselves and the church--'

'Lies and slanders all,' cried Macer and others with him, in the same breath and with their utmost voice. The greatest confusion prevailed. A thousand contradictory cries were heard. In the midst of the uproar the name of Macer was proclaimed by many as that of one who would best a.s.sert and defend the Christian cause before Aurelian. But these were soon overborne and silenced by a greater number, who now again called upon Probus to fill that office.

Probus seemed not sorry that, his name being thus tumultuously called out, he had it again in his power to speak to the a.s.sembly. Making a sign accordingly that he would be heard, he said,

'That he coveted not the honorable office of appealing for them to the Emperor of Rome. It would confer more happiness a thousand fold, Christians, if I could by any words of mine put harmony and peace into your hearts, than if I might even convert a Roman emperor. What a scene of confusion and discord is this, at such an hour, when, if ever, our hearts should be drawn closer together by this exposure to a common calamity. Why is it that when at home, or moving abroad in the business of life, your conversation so well becomes your name and faith, drawing upon you even the commendation of your Pagan foes, you no sooner a.s.semble together, as now, than division and quarrel ensue, in such measure, as among our Heathen opponents is never seen? Why is it, Christians, that when you are so ready to die for Christ, you will not live at peace for him? Honor you not him more by showing that you are of his spirit, that for his name's sake you are willing to bear patiently whatever reproach may be laid upon you, than you do even by suffering and dying for him? The questions you have here agitated are not for this hour and place. What now does it signify whether one be a follower of Paul, of Origen, of Sabellius, or Novatian, when we are each and all so shortly to be called upon to confess our allegiance to neither of these--but to a greater, even Jesus, the master and head of us all! And what has our preference for some of the doctrines of either of these to do with our higher love of Christ and his truth? By such preference is our superior and supreme regard for Jesus and his word vitiated or invalidated? Nay, what is it we then do when we embrace the peculiar doctrine of some great or good man, who has gone before, but embrace that which in a peculiar sense we regard as the doctrine of Christ? We receive the peculiar doctrine of Paul, or Justin, or Origen, not because it is theirs, but because we think they have shown it to be eminently the doctrine of Christ. In binding upon us then the dogmas of any teacher, we ought not to be treated other than as those who, in doing so, are seeking to do the highest honor, not to such teacher, but to Christ. I am charged as a disciple of the bishop of Antioch, and the honored Felix as a disciple of Plato. If I honor Paul of Samosata, Christians, for any of his truth, it is because I deem him to have discerned clearly the truth as it is in Jesus. My faith is not in him, but in Jesus. And if Felix honor Plato or Plotinus, it is but because in them he beholds some clearer unfolding--clearer than elsewhere--of the truth in Christ. Are not we then, and all who do the same thing, to be esteemed as those who honor Christ? not deny nor forsake him. And as we all hold in especial reverence some one or another of a former age, through whom as a second master we receive the doctrines of the gospel, ought we not all to love and honor one another, seeing that in the same way we all love and honor Christ? Let love, Christians, mutual honor and love, be the badge of our disciples.h.i.+p, as it was in the first age of the church. Soon, very soon, will you be called to bear testimony to the cause you have espoused, and perhaps seal it with your blood. Be not less ready to show your love to those around you by the promptness with which you lend your sympathy, or counsel, or aid, as this new flood of adversity flows in upon them. But why do I exhort you? The thousand acts of kindness, of charity, of brotherly love, which flow outwards from you in a perpetual stream toward Heathen not less than Christian, and have drawn upon you the admiration even of the Pagan world, is sufficient a.s.surance that your hearts will not be cold when the necessities of this heavier time shall lay upon you their claims. It is only in the public a.s.sembly, and in the ardor of debate, that love seems cold and dead.

Forget then, now and tomorrow, that you are followers of any other than Christ. Forget that you call yourselves after one teacher or another, and remember only that you are brethren, members of one family, of the same household of faith, owning one master, wors.h.i.+pping one and the same G.o.d and Father of us all. And now, Christians, if you would rather that Felix should defend you before Aurelian, I would also. There is none among us who loves Christ more or better than he, or would more readily lay down his life for his sake.'

Felix however joined with all the others--for all now, after these few words of Probus, seemed of one opinion--in desiring that Probus should appear for the Christians before the Emperor; which he then consented to do. Harmony was once more restored. The differences of opinion, which separated them, seemed to be forgotten, and they mingled as friends and fellow-laborers in the great cause of truth. They who had been harshest in the debate--which was at much greater length, and conducted with much more vehemence than as I have described it--were among the most forward to meet with urbanity those who were in faith the most distantly removed from them. A long and friendly interview then took place, in which each communed with each, and by words of faith or affection helped to supply the strength which all needed for the approaching conflict. One saw no longer and heard no longer the enthusiastic disputant more bent upon victory than truth, and heedless of the wounds he gave to the heart, provided he convinced the head or silenced the tongue, but instead, those who now appeared no other than a company of neighbors and friends engaged in the promotion of some common object of overwhelming interest.

When in this manner and for a considerable s.p.a.ce of time a fit offering had been laid upon the altar of love, the whole a.s.sembly again joined together in acts of prayer, and again lifted up their voices in song of praise. This duty being performed, we separated and sought the streets.

The storm which had begun in violence, had increased, and it was with difficulty that beset by darkness, wind, and rain, I succeeded without injury in finding my way to the Coelian.

Julia was waiting for me with anxious impatience.

After relating to her the events of the evening, she said,

'How strange, Lucius, the conduct of such men at such a time! How could Christians, with the Christian's faith in their hearts, so lose the possession of themselves--and so violate all that they profess as followers of Jesus! I confess, if this be the manner in which Christianity is intended to operate upon the character, I am as yet wholly ignorant of it, and desire ever to remain so. But it is not possible that they are right. Nay, they seem in some sort to have acknowledged themselves to have been in the wrong by the last acts of the meeting. This brings to my mind what Paul has often told me of the Christians of the same kind, at which I was then amazed, but had forgotten. I do not comprehend it. I have read and studied the character and the teachings of Jesus, and it seems to me I have arrived at some true understanding--for surely there is little difficulty in doing so--of what he himself was, and of what he wished his followers to be.

Would he have recognized his likeness in those of whom you have now told me?'

'Yet,' I replied, 'there was more of it there in those very persons than at first we might be inclined to think; and in the great mult.i.tude of those who were present, it may have been all there, and was in most, I cannot doubt. We ought not to judge of this community by the leaders of the several divisions which compose it. They are by no means just specimens, from which to infer the character of all. They are but too often restless, ambitious, selfish men; seeking their own aggrandizement and their party's, rather than the glory of Christ and his truth. I can conceive of a reception of Christian precept and of the Christian spirit being but little more perfect and complete, than I have found it among the humbler sort of the Christians of Rome. Among them there is to be seen nothing of the temper of violence and bigotry that was visible this evening in the language of so many. They, for the most part, place the religion of Jesus in holy living, in love of one another, and patient waiting for the kingdom of G.o.d. And their lives are seen to accord with these great principles of action. Even for their leaders, who are in so many points so different from them, this may be said in explanation and excuse--that from studying the record more than the common people, they come to consider more narrowly in what the religion of Jesus consists, and arriving, after much labor, at what they believe in their hearts to be the precise truth--truth the most vital of any to the power and success of the gospel--this engrosses all their affections, and prompts all their labor and zeal. In the dissemination of this do they alone behold the dissemination of Christianity itself--this being denied or rejected, the gospel itself is. With such notions as fundamental principles of action, it is easy to see with what sincere and virtuous indignation they would be filled toward such as should set at nought and oppose that, which they cherish as the very central glory and peculiarity of Christianity. These things being so, I can pity and forgive a great deal of what appears to be, and is, so opposite to the true Christian temper, on account of its origin and cause. Especially as these very persons, who are so impetuous, and truculent almost, as partizans and advocates, are, as private Christians, examples perhaps of extraordinary virtue. We certainly know this to be the case with Macer.

An apostle was never more conscientious nor more pure. Yet would he, had he power equal to his will, drive from the church all who bowed not the knee to his idol Novatian.'