nomenclature. The power and the form of godliness began to be
confounded, and the same term was employed to denote penance and
repentance. [497:2] Bodily mortification was mistaken for holiness, and
celibacy for sanctity. [497:3] Other errors of an equally grave
character became current, for the penitent was described as _making
satisfaction_ for his sins by his fasts and his outward acts of self
abasement, [497:4] and thus the all-sufficiency of the great atonement
was openly ignored. Thus, too, the doctrine of a free salvation to
transgressors could no longer be proclaimed, for pardon was clogged with
conditions as burdensome to the sinner, as they were alien to the spirit
of the New Testament. The doctrine that "a man is justified by faith
without the deeds of the law," [498:1] reveals the folly of the ancient
penitential discipline. Our Father in heaven demands no useless tribute
of mortification from His children; He merely requires us to "bring
forth fruits meet for repentance." [498:2] "Is not this the fast that I
have chosen?" saith the Lord, "to loose the bands of wickedness, to undo
the heavy burdens, and to let the oppressed go free, and that ye break
every yoke? Is it not to deal thy bread to the hungry, and that thou
bring the poor that are cast out to thy house? when thou seest the
naked, that thou cover him; and that thou hide not thyself from thine
own flesh? Then shall thy light break forth as the morning, and thine
health shall spring forth speedily; and thy righteousness shall go
before thee: the glory of the Lord shall be thy reward." [498:3]

CHAPTER V.

THE CONSTITUTION OF THE CHURCH IN THE SECOND CENTURY.

Justin Martyr, who had travelled much, and who was probably as well
acquainted with the state of the Church about the middle of the second
century as most of his contemporaries, has left behind him an account of
the manner in which its worship was then conducted. This account, which
has already been submitted to the reader, [499:1] represents one
individual as presiding over each Christian community, whether in the
city or the country. Where the Church consisted of a single
congregation, and where only one of the elders was competent to preach,
it is easy to understand how the society was regulated. In accordance
with apostolic arrangement, the presbyter, who laboured in the Word and
doctrine, was counted worthy of double honour, [499:2] and was
recognized as the stated chairman of