dureth; and acts by the golden rule, to do unto others as we would they should do unto us. They who are under this influence will be gentle and compassionate, disposed to make the most favourable allowances, and of course their tongues will be restrained from the language of malevolence, harsh censure, and slander, though it be familiar to us as our mother tongue, till we are made partakers of the grace of God.

The tongue is also bridled by a regard to purity. Agreeably to the precepts, "Let no corrupt communication proceed out of your mouth; neither filthiness, nor foolish talking, nor jesting, which are not convenient," Eph. iv. 26, v. 4. Grace has taught believers to hate these things; how then can their tongues speak of them? There are professors, indeed, who can suit their language to the company. when with the people of God, they can talk very seriously; and, at other times, be well pleased to join in vain, frothy, and evil conversation. But this doublemindedness is of itself sufficient to discredit all their pretences to a religious character.

Upon the whole, though perfection is not to be expected, though true believers may, on some occasions, speak rashly, and have great cause for humiliation, watchfulness, and prayer, with respect to the government of their tongues; yet I think the Scripture, and particularly the apostle James in the passage I have mentioned, authorizes this conclusion, That if the tongue is frequently without a bridle; if it may be observed, that a person often speaks lightly of God and of divine things, proudly of himself, harshly of his fellow-creatures; if it can be affirmed with truth, that he is a liar, a tale-bearer, a railer, a flatterer, or a jester ;-then, whatever other good qualities he may seem to possess, his speech bewrayeth him: he deceiveth himself, his religion

is vain. Let us think of these things, and entreat the Lord to cast the salt of his grace into the fountain of our hearts, that the streams of our conversation may be wholesome!

OMICRON.

Pliny to the Emperor Trajan.

IT is a rule, Sir, which I inviolably observe, to refer myself to you in all my doubts; for who is more capable of removing my scruples, or informing my ignorance? Having never been present at any trials concerning those who profess Christianity, I ́am unacquainted not only with the nature of their crimes, or the measure of their punishment, but how far it is proper to enter into an examination concerning them. Whether, therefore, any difference is usually made with respect to the ages of the guilty, or no distinction is to be observed between the young and the adult; a later repentance entitles them to a pardon; or, if a man has been once a Christian, it avails nothing to desist from his error; whether the profession of Christianity, unattended with any criminal act, or only the crimes themselves, inherent in the profession, are punishable: in all these points I am greatly doubtful. In the mean while, the method I have observed towards those who have been brought before me as Christians, is this; I interrogated them whether they were Christians? if they confessed, I repeated the question twice again, adding threats at the same time; when if they still persevered, I ordered them to be immediately punished; for I was persuaded, whatever the nature of their opinions might be, a contuma cious and inflexible obstinacy certainly deserved cor

rection. There were others also brought before me, possessed with the same infatuation; but, being citi zens of Rome, I directed them to be carried thither. But this crime spreading (as is usually the case) while it was actually under prosecution, several instances of the same nature occurred. An information was presented to me, without any name sub. scribed, containing a charge against several persons, who, upon examination, denied they were Christians, or had ever been so. They repeated after me an invocation to the gods; and offered religious rites, with wine and frankincense, before your statue (which for the purpose I had ordered to be brought, together with those of the gods), and even reviled the name of Christ; whereas there is no forcing, it is said, those who are REALLY Christians, into a compliance with any of these articles. I thought proper, therefore, to discharge them. Some among those who were accused by a witness in person, at first confessed themselves Christians, but immediately after denied it; whilst the rest owned indeed that they had been of that number formerly, but had now (some above three, others more, and a few above twenty years ago) forsaken the error. They all worshipped your statue, and the images of gods, throwing out imprecations at the same time against the name of Christ. They affirmed, the whole of their guilt, or their error, was, that they met on a certain stated day, before it was light, and addressed themselves in a form of prayer to Christ, as to some God; binding themselves by a solemn oath, not for the purposes of any wicked design, but, never to commit any fraud, theft, or adultery; never to falsify their word, or deny a trust, when they should be called upon to deliver it up; after which, it was their custom to separate, and then re-assemble, to eat in common a harmless meal. From this custom,

however, they desisted, after the publication of my edict, by which, according to your orders, I forbade the meeting of any assemblies. After receiving this account, I judged it so much the more necessary to endeavour to extort the real truth, by putting two female slaves to the torture, who were said to admin. ister in their religious functions; but I could discover nothing more than an absurd and excessive superstition. I thought proper, therefore, to adjourn all further proceedings in this affair, in order to consult with you: for it appears to be a matter highly deserving your consideration; more especially as great numbers must be involved in the danger of these prosecutions, this inquiry having already extended, and being still likely to extend, to persons of all ranks and ages, and even of both sexes. For this contagious superstition is not confined to the cities only, but has spread its infection among the country villages : nevertheless, it still seems possible to remedy this evil, and restrain its progress. The temples, at least, which were almost deserted, begin now to be frequented; and the sacred solemnities, after a long intermission, are again revived: while there is a general demand for the victims, which for some time past have met with but few purchasers. From hence it is easy to imagine, what numbers might be reclaimed from this error, if a pardon were granted to those who shall repent.

REMARKS.

Several remarks easily offer from a perusal of this. valuable monument of ecclesiastical antiquity, which. I consider as affording us one of the most authentic. testimonials of the natural tendency of genuine Christianity, and likewise a striking display of the

unreasonableness and malignancy of the spirit by which it was then opposed, and by which it always will be opposed (so far as the providence of God, and the circumstances of the times will permit it to act), while the state of the world and of human nature continue as they are.

I. It appears, that the number of those who pro. fessed the Christian name, when Pliny was proconsul of Pontus and Bithynia, and particularly within the extent of his government, was very great; so great, that the heathen temples had been almost left deso late, and their sacrifices sunk into neglect. Pliny thought that such a general defection from the old religion rendered severities justifiable, and even necessary: yet, on the other hand, being a person of humanity, he was shocked and grieved when he reflected on the multitudes who were affected by such prosecutions, without distinction of rank, or age, or sex. Considering the many disadvantages to which the Christians had been exposed, especially under the reigns of Nero and Domitian, their great increase at the time of Pliny's writing (which, at the latest, could be but a few years after the commencement of the second century) evidently proved, that the propagation and maintenance of the Gospel is no way dependent upon the rank, titles, or acquired abilities of those who profess it: for, numerous as the Christians were, they were of so little note and esteem in the world, that Pliny, who was a scholar, a philosopher, and a gentleman, a curious inquirer into every thing that was thought worthy of being known, was wholly unacquainted with the Christians, till his office obliged him to procure some information concerning them. He had an extensive acquaintance in Rome, having been many years in public life, and the Christians were very numerous there but he appears only to have known that there was