Although the tombs of the martyrs in the catacombs continued to be objects of devotion during these more peaceful intervals, and these asylums of the persecuted were kept in order and repair, they did not then serve for the ordinary places of worship. The churches to which we have already alluded were often public, large, and even splendid; and heathens used to be present at the sermons delivered in them, and such portions of the liturgy as were open to catechumens. But generally they were in private houses, probably made out of the large halls, or _triclinia_, which the nobler mansions contained. Thus we know that many of the titles in Rome were originally of that character. Tertullian mentions Christian cemeteries under a name, and with circumstances, which show that they were above ground, for he compares them to “threshing-floors,” which were necessarily exposed to the air. A custom of ancient Roman life will remove an objection which may arise, as to how considerable multitudes could assemble in these places without attracting attention, and consequently persecution. It was usual for what may be called a levée to be held every morning by the rich, attended by dependents, or clients, and messengers from their friends, either slaves or freedmen, some of whom were admitted into [Illustration: The Sacrament of Penance, in the Early Ages of the Church.] the inner court, to the master’s presence, while others only presented themselves, and were dismissed. Hundreds might thus go in and out of a great house, in addition to the crowd of domestic slaves, tradespeople and others who had access to it, through the principal or the back entrance, and little or no notice would be taken of the circumstance. There is another important phenomenon in the social life of the early Christians, which one would hardly know how to believe, were not evidence of it brought before us in the most authentic Acts of the martyrs, and in ecclesiastical history. It is, the concealment which they contrived to practise. No doubt can be entertained, that persons were moving in the highest society, were occupying conspicuous public situations, were near the persons of the emperors, who were Christians; and yet were not suspected to be such by their most intimate heathen friends. Nay, cases occurred where the nearest relations were kept in total ignorance on this subject. No lie, no dissembling, no action especially, inconsistent with Christian morality or Christian truth, was ever permitted to ensure such secrecy. But every precaution compatible with complete uprightness was taken to conceal Christianity from the public eye.[49]