“They affirmed that the whole of their guilt or 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, nor 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.”[481]
This epistle of Pliny certainly furnishes no support for Sunday observance. The case is presented in a candid manner by Coleman. He says of this extract:—
“This statement is evidence that these Christians kept a day as holy time, but whether it was the last or the first day of the week, does not appear.”[482]
Charles Buck, an eminent first-day writer, saw no evidence in this epistle of first-day observance, as is manifest from the indefinite translation which he gives it. Thus he cites the epistle:—
“These persons declare that their whole crime, if they are guilty, consists in this: that on certain days they assemble before sunrise to sing alternately the praises of Christ as of God.”[483]
Tertullian, who wrote A. D. 200, speaks of this very statement of Pliny thus:—
“He found in their religious services nothing but meetings at early morning for singing hymns to Christ and God, and sealing home their way of life by a united pledge to be faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes.”[484]
Tertullian certainly found in this no reference to the festival of Sunday.
Mr. W. B. Taylor speaks of this stated day as follows:—
“As the Sabbath day appears to have been quite as commonly observed at this date as the sun’s day (if not even more so), it is just as probable that this ‘stated day’ referred to by Pliny was the seventh day, as that it was the first day; though the latter is generally taken for granted.”[485]