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follows: "It is my custom, sir, in all affairs wherein I doubt, to have recourse to you. For who can better either sway my irresolution, or instruct my ignorance. I have never, heretofore, been present at the examination and trial of Christians; and therefore know not what the crime is, and how far it is wont to be punished; or how to proceed in these inquiries. Nor was I a little at a loss, whether regard be to be had to difference of age; whether the young and the weak be to be distinguished from the more strong and aged? Whether place be allowed to repentance, and whether it may be of any advantage to him, who once was a Christian, to cease to be so? Whether the name alone, without other offences, or the offences, that go along with the name, ought to be punished? In the mean time, towards those who, as Christians, have been brought before me, I have taken this course. I asked them whether they were Christians? If they confessed, I asked them once, and again; threatening punishment; if they persisted, I commanded them to be executed: for I did not at all doubt, but that whatever their con

fession was, their stubbornness and inflexible obstinacy ought to be punished. Others there were guilty of the like madness, whom because they were Roman citizens, I adjudged to be transmitted to Rome. Whilst things thus proceeded, the error, as is usual, spreading further, more cases did ensue. A nameless libel was presented, containing the names of many, who denied themselves to be, or to have been Christians. These, when, after my example, they invoked the gods, and offered wine, and incense to your statue; which for that purpose, I had commanded to be brought, together with the images of the gods; and had moreover blasphemed Christ, which, it is said, none that are true Christians can be compelled to do, I dismissed: others, mentioned in the libel, confessed themselves Christians, but presently denied it; that they had indeed been such, but had renounced it; some by the space of three years, others many years since, and one five and twenty years ago. All which worshipped your image, and the images of the gods, and blasphemed Christ. They affirmed, that the sum of that sect, or error lay in this, that they

were wont, on a stated day, to meet together before sun-rise, and to sing among themselves a hymn to Christ, as the God whom they worshipped; and obliged themselves by an oath, not to commit any wickedness; but to abstain from theft, robbery, adultery; to keep faith, and when required, to restore any pledge entrusted with them. Which done, it was their custom to depart for that time, and to meet again at a common meal, which yet they laid aside, after I had published an edict, forbidding, according to your order, any such unlawful assemblies to be kept. To satisfy myself in the truth hereof, I commanded two maidens, called Deaconnesses, to be examined upon the rock. But I perceived nothing but a bad and immoderate superstition; and therefore ceasing any further process, I have sent to pray your advice, for the case seemed to me very worthy to be consulted about, especially considering the great numbers that are in danger; for very many of all ages and ranks, both men and women, are, and will be called in question; the contagion of this superstition having overspread not only cities, but towns and country villages;

which yet seems possible to be stopped and cured. It is very evident, that the temples, which were almost quite forsaken, begin to be frequented; that the holy rites and solemnities, of a long time neglected, are again resumed; and that sacrifices are from all parts brought to be sold, which, hitherto, found very few to buy them; whence it is easy to conjecture, what multitudes of persons might be reclaimed, if place be given to repentance."

The Emperor's answer to this letter is as follows:

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Trajan to Pliny, greeting.

"As to the manner of your proceeding, in examining the causes of those who have been brought before you for being Christians, you have taken the course, which you ought to take; for no certain and general law can be so framed as shall provide for all particular cases. Let them not be sought for; but if they be accused and convicted, let them be punished; yet so, that if any deny himself to be a Christian, and shall give evidence of it, by doing sacrifice to our gods, although, heretofore, he

has been suspected, let him be pardoned, upon his repentance. But as for libels, published without the names of the authors, let them not be valid as to the crimes they charge; for that were an ill precedent, and is not the usage of our reign."

Such are the testimonies, not of friends, but of enemies. Of persons, as you may judge, from what hath been quoted, as ignorant of the true nature of the Christian religion, as they were prejudiced against it, and desirous of its suppression. These testimonies, however, are highly important, as they clearly prove what it was our object to show, that at the very time there was a general expectation of some extraordinary personage making his appearance, Jesus Christ was born in Judea; that he suffered death, under Pontius Pilate; that his disciples, after his name, were called Christians; and that notwithstanding the means taken to suppress the Christian religion, it so prevailed, that within forty years of the founder's death, it had spread throughout Judea, and had extended even to Rome itself. I have chosen the authors I have quoted, because