case adduced be thought altogether without parallel in modern times, let it be rejected as impertinent.

Be it imagined that the accomplished author of the treatise “on the Sublime,” hitherto imperfectly informed of the Christian doctrine, and doubtful of its claims, had at length resolved to obtain a more intimate acquaintance with a religion which was then spreading through all parts of the world, and spreading in defiance of imperial edicts and popular fury. The philosophic Longinus has learned in a vague manner that the Christians profess the hope of a glorious immortality-that they hold elevated opinions concerning the Divine nature, and that they treat with derision the idle mythologies and immoral superstitions of all nations; " and

"Juvenal and Lucian had led the way in the work which the Christian writers achieved, of consigning the Grecian mythology to contempt. Popular veneration toward the gods had almost entirely been loosened by railleries which drew their irresistible force from common sense. When the Christians brought the heavy arms of pure truth to bear upon these decayed absurdities, the victory could not be long doubtful. The Church at this time commanded the services of many writers qualified by vigorous talents, wit, and extensive learning, for the part assigned them. Some of the pieces then produced with the design of exposing polytheism to merited contempt, are of the highest merit. Such for example as- -The admirable and erudite work of Athenagoras, Legatio pro Christianis, addressed to the Antonines :-The Oratio ad Gracos of Tatian: The caustic Irrisio Philos. Gentil. of Hermias, which, though aimed at the philosophic sects, went also to undermine the popular superstitions.- Justin Martyr claims a distinguished place in the list, especially on account of his excellent Parænetic to the Greeks. The Admonitio ad Græcos of the learned Clemens Alexandrinus is of great value, and contains a fund of various erudition. Origen, Contra Celsum, takes his part in the

he is told that this system is affirmed to have been imparted immediately from God. He expects then that whether the alleged revelation be true or false, it will offer nothing but what is momentous and simply great :-he is justified in expecting nothing else. While he yet revolves his purpose of inquiry, there falls by chance into his hands an epistle addressed by a distinguished contemporary-a Christian bishop, to a colleague. The writer, known to him already by common fame, stands entitled on every ground to respect. Head of the Alexandrian Church, and therefore second to few or none in official importance, a man of extensive learning toono barbarian; but versed, like himself, in the poets, orators, and philosophers of Greece:-a man of tried integrity, who had endured severe sufferings and banishment in defence of his faith; a man moreover of settled moderation, and calm judgment, one who was appealed to by all parties as umpire.-Such was Dionysius of Alexandria;—and as such, not improbably, might he have been known to his contemporary, Longinus.18

same labour. Tertullian mightily assails the folly and impurity of the popular worship; and not least is the Octavius of Minucius Felix. These, and other erudite and eloquent labours of the early church, which no doubt highly conduced to the ultimate triumph of the Gospel throughout the empire, merit more than admiration

PERUSAL.

Is As Principal of the Catechetical School of Alexandria, Dionysius had early diffused his reputation very widely. He was esteemed one

If then indeed Christianity be a sublime doctrine, if it be a revelation of future life; if it be a philosophy imparted by God himself to man, it must dignify its adherents, it must imbue them with a grave and manly reason, it must exempt them from the servile and childish superstitions that enslave the vulgar. Fraught with these proper anticipations, the philosophic inquirer opens the letter of the Alexandrian prelate.' Although not qualified justly to estimate those expressions of meekness and simplicity which present themselves on the face of ita style so unlike that of the schools, his candour is conciliated by the modesty of a man whose station might have rendered him arrogant.

19

20

"Dionysius to Basilides, my beloved son, and brother, and colleague in the Lord-greeting.You wrote to me, my faithful and learned son, concerning the hour at which fasting should cease in celebrating the Paschal solemnity. You report that certain of the fraternity (of

of the most distinguished of Origen's pupils. Eusebius, Eccles. Hist. 1. vi. c. 35-40.

19 The canonic epistle of Dionysius, quoted above, is of unquestioned authenticity. It is accessible to the reader in Routh's Reliquiæ Sacræ, Vol. II.

20 Dionysius, after giving advices on sundry points of discipline, then deemed important, thus concludes—“ In these things (concerning which, to do us honour, not because you are yourself unable to judge, you have propounded questions) I advance my opinion, not as Master didáσkados, but with all simplicity, and as it is becoming that we should, on terms of mutuality, discuss any subject of debate. Concerning this my opinion you, learned son, when you have considered it, will write to me again, either approving my decision, or proposing a better." How well, had this style been copied by Church dignitaries!

Pentapolis) affirm that the fast should end, and our rejoicings commence, at the moment of cock-crowing; while others say it should be from the evening. The brethren of Rome, as the former assert, are accustomed to await the crowing of the cock; whereas, on our part, as you say, an earlier hour is observed. Your desire is to ascertain with precision the very moment, and to fix decisively the proper hour; but to do so is a difficult and uncertain thing. All are indeed perfectly agreed on this one pointThat, from the instant of our Lord's resurrection, festivity and gladness should commence; and that, on the other hand, fasting and humiliation of spirit are proper in the preceding time. But yourself, in your epistle-versed as you are in the divine evangelic records, have shewn that nothing is to be certainly gathered from the Gospels concerning the hour of the resurrection. The Evangelists, in their several modes of narrating the event, declare that all who, at different times, visited the sepulchre, found the Lord already risen. Yet we assume that they neither disagree, nor oppose each other as to the fact; and inasmuch as the point has become the subject of controversy, as if there were a want of consistency among the Evangelists, let us, with due humility and caution, endeavour to trace out their real agreement."

Then follows a careful examination of the evidence, in concluding which the good bishop

manifestly endeavours so to pronounce upon the perplexing matter as should corroborate strict and godly discipline, without absolutely precluding indulgence toward the feeble, or even the lax. "Those," says he, "who, being presently wearied, hasten to break their fast, even before midnight, we must blame as negligent and incontinent. It is not a little, according to the adage, to fall short in the course, by a little. But on the contrary, those who hold out until the fourth watch of the night, we deem to be noble and strenuous. Yet will we not angrily assail 21 any who, either from want of strength, or of fixed resolution, seek refreshment sooner."

These unquestionably are the tones of moderation and of wisdom: the style well becomes the Christian pastor and the bishop. But what was the controversy itself? And what impression must the anxious agitation of questions such as these have made upon men of enlarged understanding, who looked at the new religion from a distance, and with cold curiosity? To return for a moment to our supposition;must we not regard Longinus as almost excused, if he had cast away the epistle of Dionysius with indignant scorn, and have said "Is this your vaunted Christianity? Is it to maintain this system of servile frivolity that you die at the stake? Do Do you ask me to become a Christian?

οι μὴ πάνυ διενοχλῶμεν.

BB