YALE
UNIVERSITY LIBRARY

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENQLISH CHURCH.

YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE. BUT
THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX, 20.

OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.

TO THE
MOST REVEREND FATHER IN SOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS.
OF CHRIST'S HOLY CATHOLIC CHURCH,
is
WITH HIS GRACE'S PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.

TERTULLIAN.

TRANSLATED BY THE
REV. C. DODGSON, M.A.
PERPETUAL CURATE OF DARESBURT,
l'.XAMIN#NG CHAPLAIN TO THE LORD BISHOP OF RIPON,
LATE STUDENT OF CHRIST CHURCH.

VOL. I.
APOLOGETIC AND PRACTICAL TREATISES.

OXFORD,
JOHN HENRY PARKER:
J. G. F. AND J. RIVINGTON, LONDON.
1842.

BAXTER, PRINTER, OXFORD.

CONTENTS.

Preface ....
I Apology ....
u Note A, On the Apostolic decree Acts xv.
Note B, Absence of images in the early Church
Note C, On the doctrine of Paradise
Note D, On the early views as to the Millennium
II Of the Witness of the Soul
III Address to Scapula
IV Address to the Martyrs
V Of the Crown
Note E, Of the early views as to military service
K VI Of Public Shows
i^VII Of Idolatry ....
Note F, Of the human appearance of our Lord
VIII Of Baptism . .
Note G, Of the validity of heretical Baptism
^.IX Of Prayer . .
Note H, On the title " Spirit" used of the Divine Nature
of our Lord
Note I, On " The Son" being called " The Will" of the
Father
ir- X Of Patience ....
XI Of Repentance
Note K, On the term " satisfaction" as used of works of
repentance
Note L, Exomologesis, the whole act of doing penance
Note M, In what cases and for what ends Confession was
required in the Ancient Church
U XII To his Wife, Book 1. .
Note N, On the early views as to the meaning of 1 Tim. 3, 1
XIII To his Wife, Book 2. . . .
Note O, On the early views as to marriage after divorce

Page I 1
107 109 116120
131 142
150158 184
187 220
252255280 298
321 32432734936937fi379-409419 421
431

Vlll

CONTENTS.

XIV On Prescription against Heretics
Note P, On the early traces and variations of the Apostles
Creed ....
Note Q, On the title " Rock," Matt. 16, 18.
Note R, " The keys of the kingdom of Heaven," Matt. 16
1 9. given to all the Apostles
Additional Notes

Pa«» 434480491
497
499

PREFACE.

Of the life of Tertullian little is known, except what is
contained in the brief account of St. Jerome". " Tertullian a
presbyter, the first Latin writer after Victor and Apollonius,
was a native of the province of Africa and city of Carthage,
the son of a proconsular centurion : he was a man of a sharp
and vehement temper", flourished under Severus and Anto
ninus Caracalla, and wrote numerous works, which as they
are generally known, T think it unnecessary to particularize.
I saw at Concordia in Italy an old man named Paulus. He
said that, when young, he had met at Rome with an aged
amanuensis of the blessed Cyprian, who told him that
Cyprian never passed a day without reading some portion
of Tertullian's works, and used frequently to say, Give me
my master, meaning Tertullian. After remaining a presbyter
of the Church until he had attained the middle age of life,
Tertullian was by the envy and contumelious treatment of
the Roman clergy driven to embrace the opinions of Mon-
tanus, which he has mentioned in several of his works under
the title of the New Prophecy ; but he composed, expressly
against the Church, the Treatises de Pudicitia, de Perse-
cutione, de Jejuniis, de Monogamia, and six books de
Ecstasi, to which he added a seventh against Apollonius.
He is reported to have lived to a very advanced age, and to
have composed many other works which are not extant."
¦ Catal. Scriptt. Eccles. the words, however, appear to me in-
0 " acris et vehementisingenii." Bp. dicative of intellectual as well as of
Kaye's translation has been retained ; moral qualities.
b

ii PREFACE.
In addition to these circumstances, it is known from his
own writings that he was a convert from heathenism", and
that he once despised the Gospel b, which he afterwards
embraced. As a Heathen, he had taken pleasure in the
savage sports of the gladiators0, and had fallen into the gross
sins of Heathenism'1, but with these he contrasts his subse
quent state6, although with a deep consciousness of abiding
sinfulness f, and of his weakness of faith B. Of special infirmi
ties, heh takes occasion of writing upon patience, to mention
his own impatience. His conversion was probably A.D. 196' ;
his continuance in the Church can thus have been scarcely
five years, since in A.D. 201 k, it seems certain that he was a
Montanist. He had then, at all events, reached middle age1.
His Treatises addressed " to his wife," written while in the
Church m, imply the likelihood of continued life ; the whole

* Apol. c. 18. p. 41. de Posnit. init.
p. 349. Two other passages quoted, de
Fuga in Pers. c. 6. and adv. Marc. iii.
21. only imply Gentile origin.
b Apol. 1. c.
c de Spect. c. 19.
d de Res. Carnis c. 59.
- I.e.
f de Cult. Fem. ii. 1. de Pcenit. c. 4.
and fin.
g de Bapt. u. 10. p. 267.
>' de Pat. u. 1. p. 327.
» It seems clear, from the conclusion
of the de Pallio, that it was written on
his conversion to Christianity, the palli
um being the dress of Christians. " Thus
far speaketh the Pallium. But as for me,
I now transfer my life to that sect and
discipline, which is [not merely philo
sophical but] Divine also. Rejoice,
Pallium, and be glad ; a better philo
sophy hath accepted thee, from the
time that thou becamest the Christian's
dress." But the date of the de Pallio
itself, in connection with Tertullian's
other writings, then becomes fixed by
the passage, in which he speaks of the
peace consequent upon the harmony of
the three Augusti, " How many cities
hath the triple excellence of the existing
rule either produced, or enlarged, or
restored ? God favouring so many
Augusti, making them as one, how
many census have been formed! how
many people purified ! how many ranks
ennobled ! how many barbarians driven

out ! Of a truth, the world, that most
cultivated demesne of this Empire, all
the aconite of hostility having been
rooted out, with the cactus and bram
bles of treacherous intimacy, is adorned
and agreeable above the orchards of
-Alcinous, or the rose-gardens of Midas."
c. 2. The chief event* alluded to, seem
to have been the suppression of the
revolt of Niger, the victories over the
Arabians, Parthians, Adiabenians, the
capture of Byzantium. The three Au
gusti, Severus, Antoninus Caracalla,
and Albinus. The only other date
would be two years later, when after
the revolt and death of Albinus, Geta
was made Caesar; but they of whom T.
speaks were three Augusti, Geta was
not entitled Augustus until A. 208.
This is subsequent to the date of some
of T.'s Apologetic writings. (Pamelius
and Scaliger agree in the above.)
k The date (as it seems) of the de
Corona, (see notice, below, p. 158.)
He was certainly a Montanist in A.D.
207. the date of the first book against
Marcion. In the fifteenth year of Se
verus." (c. 15.)
1 S. Jerome above.
" Tillemont (Note 3. sur Tertullien)
on this ground infers that T. wrote these
Treatises in the interval between his
conversion and his ordination. In the
absence of any marks of their precise
date, the assumption cannot be dis
proved.

PREFACE.

in

tenor of the two books implies that he was living in the ordinary
course of married life. Previous to his conversion, he seems
to have been engaged in the practice of the law", his accurate
acquaintance with which Eusebius has occasion distinctly to
specify"; on his conversion he abandoned if, and in the
interval before his secession, was admitted to the Priesthood q.
In this short interval, besides the works belonging to it now
extant, he " detected, and as it seemed uprooted, the heresy
of Praxeas," which had spread to Carthage, and brought
Praxeas himself to sign a formal, though, it subsequently ap
peared, a hypocritical recantation, which was preserved in the
Church'. In the same period probably he wrote two treatises
against Marcion, the first a sketch, the second a fuller work,
lost through the treachery of an apostate Catholic ". A later
author' mentions that he had " practised Rhetoric at Carthage
for many years, with much distinction," and this is perhaps
borne out by the very varied character of his learning u. An
early work of his is also mentioned by S. Jerome % written as

" The passage, quoted by Pamelius,
(de Pallio, c. 5.) does not directly
prove this ; for it is spoken by the
Pallium personified ; it relates to other
offices, judicial and military, (" non
judico, non milito,") and declares that
they which wore it had abandoned public
life altogether. (" I have gone aloof
from the people. My only business is
within myself.") Yet, doubtless T. had
reference to himself also, and the great
prominence given to the law in the de
scription makes it probable that he was
previously engaged in it.
° H. E. ii. 2. " Tertullian, a man
accurately acquainted with the Roman
laws, and in other respects distin
guished, and among those in great
repute at Rome." This is said on
occasion of the history of Tiberius'
proposal to rank our Lord among the
deities of Rome.
P de Pallio 1. c.
4 S. Jerome above. The way in
which in the de An. c. 9 he distin
guishes himself from the people, implies
plainly that he was a priest. In the
de Monog. c. 12. and the de Exh. Cast.
c. 7. in which he includes himself among

the laity, he must be speaking communi
cative. r adv. Prax. c. 1.
5 adv. Mare. i. 1.
• Trithemius Abbas, de Script. Eccl.
u Especially in the Apology and the
de Corona. Yet in the de Idol. c. 4.
p. 224. he speaks of the weakness of
his memory.
x adv. Jov. i. 7. " Here would be
the place to descant on the straits of
marriage, and to gwe full play to the
language of Rhetoricians in their com
mon-places. Certainly Tertullian also,
when yet young, disported in this sub
ject," and Ep. 22. ad Eustoch. §. 22.
" Would you know from how many
troubles the unmarried is free, by how
many the wife beset, you may read
' Tertullian to a philosophic friend.' "
Baronius, A. 197. §. 14. supposes that
Tertullian was already a Christian,
since S. Jerome in this very Epistle
and elsewhere dissuades from reading
Heathen writings. But this seems
almost too large an inference, knowing,
as we do, nothing of the circumstances
of his conversion. Tertullian speaks of
his own adult, but heathen, sins, (see

b 2

iv PREFACE.
an exercise after the manner of Rhetoricians. The greater
part of his life was spent at Carthage, for although he mentions
incidentally his having been at Rome y, the chief allusions in
his writings are Carthaginian2; the small sect which bore his
name, lingered on, until S. Augustine's time, in Carthage *.
Of his mental qualities, the Ancient Church seems to have
been much impressed with his acuteness, energy, learning,
and eloquence b; what we have left, are apparently but a
small portion of the great number of works which he com
posed ; and these indicate no ordinary fertility of mind, in
that he so little repeats himself, or recurs to favourite
thoughts, as is so frequently the case even with the great
St. Augustine. His character of mind is thus vividly described
by Vincentius ° : "As Origen among the Greeks, so is Tertullian
among the Latins to be accounted far the first of all our
writers. For who was more learned than he ? Who in
divinity or humanity more practised ? for by a certain
wonderful capacity of mind, he attained to, and understood,
all philosophy, all the sects of philosophers, all their founders
and supporters, all their systems, all sorts of histories and
studies. And for his wit, was he not so excellent, so grave,
so forcible, that he almost undertook the overthrow of nothing,
which either by quickness of wit or weight of reason he
crushed not ? Further, who is able to express the praises
which his style of speech deserves, which is fraught (I know
not how) with that force of reason, that such as it cannot
persuade, it compels to assent : whose so many words almost
are so many sentences; whose so many senses, so many
victories. This know Marcion and Apelles, Praxeas and
Hermogenes, Jews, Gentiles, Gnostics, and divers others:
ab. not. d.) It seems more probable • S. Aug. de Hser
that he was not converted until middle b « What more f d &
age. Like S.Augustine, he may have tullian ? what more acute P" S Jerome
C°n?istianitvmSenng °n * °f Ef" 6°- ad MaSD' *• 5' " TertaUiTof
/ 3'f™ i 7 whom many Treatises, written most elo-
/ de Cult. iem. i. 7. fluently, are commonly read." S. aZ
q ?K « f I ' °- \ *S ^Tpolo.gy' de Hffir- " He Pushed mogt £*£
c. 9. 45. fin. ad Soap. c. 3. ad TJx. i. 6. and fervid Treatises in defence of rt„
de Preescr. c. 36. adv. Marc. iv. 5. de truth." Auct. de Hasr. ce ot the
Res. Carni, c. 45. Scorp. c. 6. c c. 18. p. 64. Oxf. Tr

PREFACE. v
whose blasphemous opinions he hath overthrown with his
many and great volumes, as it had been with thunderbolts.
And yet this man after all this, this Tertullian, I say, not
holding the Catholic doctrine, that is, the universal and old
faith, being far more eloquent than faithful, changing after
wards his mind, at last did that which the blessed confessor
Hilary in a certain place writeth of him ; ' He discredited
(quoth he) with his later error his worthy writings :' and he
also was a great temptation in the Church. But hereof I
would not say more; only this I will add, that by his
defending, against the precept of Moses, for true prophecies
the new madness of Montanus springing up in the Church,
and those mad dreams about new doctrine of frantic women,
he deserved that we should also say of him and his writings,
' If a prophet shall rise up in the midst of thee,' and straight
after, ' thou shalt not hear the words of that prophet.' Why
so ? ' Because (quoth he) your Lord God doth tempt you,
whether you love Him or no.' "
It is then the more strange, though the more solemn
warning, that such an one, so gifted, so honoured, should not
only have fallen into heresy, but into one, which would seem
to have such little temptation ; that he, who had seen his
way clearly amid so much error, should have fallen, where
there was so little apparently to attract, so much to repel.
For it came not in a state of relaxed discipline, as in these
latter days, when one might readily suppose that a mind
ardent as Tertullian's might be led by the appearance of
holiness, amid the degeneracy of the Church; he had not
to advocate fasting when neglected or discountenanced, or
the restoration of discipline, when sins the most grievous
passed unnoticed. Tertullian himself even insists upon the
slight difference between the Montanist fasts and those
of the Church b; he does not even complain that the

D de Jejun. c. 15. " How very slight Sabbaths and Lord's Days being ex-
among us is the prohibition of meats ! cepted, abstaining too_ from things,
two weeks of dry-food do we offer unto which we do not reject bnt defer
God, and those too not entire, the only."

vi PREFACE.
Church discountenanced their optional use, but that she
objected to their being imposed of necessity' ; the picture
which he himself gives of the penitence publicly imposed",
and the nature of the offences which were visited by excom
munication, certainly imply no relaxation of discipline ; nor
does it appear clearly that the Montanists followed out their
own principles, so as to exclude all guilty of mortal sin from
reconciliation with the Church. The only cases which he
presses are sins of the flesh *. Again, how few comparatively
the cases of second marriages at all times, and then the
widowed state which the Montanists would enforce was
held in honour by the Church. Yet this slight increase in
fasting, the prohibition of second marriages, the extension of
a discipline already strict, and the denial of the right to flee
in persecution, were the only outward temptations to forsake
the Church. On the other hand, they for whom he forsook
it, had early the reputation of" making a gain of godliness,"
systematically levying money on their followers, under the
character of Oblations, and that even on the poor, the
orphans, and the widows, and of other acts of luxury, pomp,
avarice, dissipation'. Tertullian himself also joined them
c ib. c. 13. " Ye answer that these prophets have not received presents,
things are to be done by choice, not by let them acknowledge this, that if con-
command." victed of having received them, they
d de Po?nit. c. 9. 11. see below, are no prophets; and then we will
p. 364, 5. 367. bring proofs innumerable that they have
e de Pudic. c. 19. 21. He declares received them. And since all the fruits
them unpardonable as being " sins unto of a prophet must needs be put to the
death." (1 John 5, 16.) " You have no test, tell me, does a prophet dye his
choice left, but either to deny that adul- hair ?• does a prophet blacken his eye-
tery and fornication are mortal sins, or to brows? is a prophet fond of dress?
confess that they are irremissible ; for does a prophet play with tables and
which it is not even permitted to pray." dice? does a prophet lend on usury?
He does not however specify other let them confess whether these things
mortal sin. are lawful or not: and that they have
f Apollonius, who wrote about A. 211. taken place with them I will prove."
ap. Eus. <r . 18. says, " But who is this And of Priscilla and Maximilla. " We
upstart teacher [Montanus] ? His deeds shew then that these very first pro-
and teaching shew one  It was he phetesses from the time that they were
who appointed people to levy money, filled with the Spirit, left their hus-
who under the name of offerings devised bands."  " Thinkest thou not that
the new way of getting bribes, who all Scripture forbids a prophet to re-
supplies salaries to those that preach ceive gifts or money ? When then I
his doctrine, that by gluttony the see that a prophetess has received both
teaching of that doctrine may gain gold and silver and costly apparel, how
support." " If they maintain that their shall I do else than reject her?"

PREFACE.

vn

for a while only, and then rejected the authority of the
founders of the sects notwithstanding that he seems to
have put forward, to himself, the external authority of the
spiritual gifts claimed by the Montanists, not the substance
of their doctrine, as the ground of his secession", and so long
regarded the revelations they claimed, as the inspiration of
the Holy Ghost. Yet, we know not on what ground, retain
ing those points of discipline, which had probably originally
recommended themselves to him, he separated from the Mon
tanists, and formed a small local communion of his own1. If
also, as seems probable, the Adversus omnes hasreses be his,
he had himself been alive to the blasphemies circulated
among some sections of them; and we have external
testimony, that he at the first wrote against them1. His
strong perception also of the validity of the " rule of faith,"
or, as is now said, " Catholic truth," as a definite substantial
body of truth not to be departed from ; his own well-recognised
maxim that what was prior was Apostolic, that innovations
branded themselves, as being such ; his strong recognition of
the Church, as the depository of Apostolic tradition ; — would
have seemed strong safeguards against his falling into error,
and declaring against the Church1.
In the absence of fuller information, the source of that
strange and lamentable fall can only be conjectured. Some
thing there may have been in Montanism, at the outset, more
attractive than it now seems, when laid bare. Heresy, like
all other sin, is attractive in the present, revolting when
past, and the mask turned. Something there must have

B " He discharged from him all the lusion to the adv. omn. Hser. ; possibly,
idle pretence of Phrygia, and formed however, (as Tillemont perhaps means
conventicles of Tertullianists. But in to suggest, art. 9.) it only signifies that
doctrine he changed nothing." Praedest. he " overthrew" them by teaching the
h " Ourselves, after that time, the truths opposed to their errors, the law-
recognition and maintaining of the fulness of second marriage, (ad Ux. ii.
Paraclete separated from the Carnal." 1. i. 3. de Pat. c. 13.) of flight in per-
adv. Prax. v. 1. secution, (ad Ux. i. 3. de Pat. 1. c.) of
1 S. Aug. de Hseres. ' the Church's right to remit all mortal
k S. Aug. de Hser. " passing over to sin, (de Pcen. c. 7.)
the Cataphrygas whom he had before • See the de Preeser. and notice
overthrown." This seems to be an al- below, p. 434, 5.

viii PREFACE.
been, since even a Bishop of Rome™ was on the point of
acknowledging the prophecies of Montanus, Prisca, and
Maximilla, even when they had been condemned by his
predecessors, and by the Asiatic Churches; and actually
restored communion with them. They seem also in a very
short time to have found adherents in the parts of the world
the most distant", and some even among those ready to
endure martyrdom0- It may be that at first they did not
declare against the Church, and seemed only reformers within
herp. The very rule of Tertullian may also have been, in
some degree, the means of ensnaring him, both by leading
him to a false security, and, in its application, fixing his
mind exclusively on greater deviations from the Faith. For,
if one may so judge of one so highly endowed, Tertullian's
mind seems remarkable rather for its great acuteness, power,
condensed strength, energy, than for its comprehensiveness.
His characteristic seems to be the vivid. and strong perception
and exhibition of single truths or principles. These he
exhausts, bares them of every thing extrinsic to them, and then
casts them forth the sharper and the more penetrating. They
seem to flash on his mind like lightning, and to go forth with
its rapidity and clearness. As in the well-known description,
" he flashed, he thundered, he shook Greece." But single
powers of mind, the more vividly they are possessed and
developed, the more, generally, do they impair the even
m adv. Prax. c. 1. Episcopum Ro- them by Serapion Bp. of Antioch,
manum, agnoscentem jam prophetias (Eus. H. E. v. 19.) and by the martyrs
Montani,Priscee, Maximillee, et ex ea of Lyons, (ib. v. 3.) as also from Ter-
agnitione pacem Ecclesiis Asias et rullian. Their subsequent extent is
Phrygias infereutem, falsa de ipsis pro- indicated by the frequent notice of them
phetis et Ecclesiis eorum adseverando, in the decisions on heretical Baptism
et praecessorum ejus auctoritates de- (see above, Note G. on the de Bant
fendendo,coegitetliteraspacisrevocare p.284,&c.)andthestatementinSozornen
jam emissas, et a proposito recipiendo- (ii. 32.) that they suffered by Con-
rum charismatum concessare. stantine's laws against heretics except
n They seem even to have displaced in Phrygia and the neighbouring pro-
the Church in Phrygia, (S. Hil. ad vinces, where from the time of Montanus
Const, ii. §. 9.) in Thyatira, (Epiph. they had existed in great number-!
Hser. 51. c. 53.) Their early extent (Tillem. 1. c.) '
may also be perhaps inferred from the . ° ad Mart. c. 1. p. 161. and note c.
notice of them in S. Clem. Alex. Strom. P They were excommunicated in
vii. c. xvii. p. 900. the frequent mention Asia, did not separate themselves from
of them in Origen, (see Tillemont, art. the Church, and would gladly have
13.) from the letter written against been restored, see note m.

PREFACE. ix
balance of the whole. Men's very excellences, lest they
forget their humility and " be as gods," are often purchased
at the expense of other endowments. It is with God Alone
to possess all things perfectly. Thus we see how strength
of memory and learning are mostly bought by forfeiture of
originality or even judgment ; inventiveness by want of pre
cision; imaginativeness by absence of accuracy in reasoning;
clearness by want of depth ; what lies deep struggles to the
surface, yet cannot reach it ; contemplativeness and practical
wisdom are severed ; and so on. In this way the very
intensity with which Tertullian's mind grasped single truths
may have the rather hindered him from seeing their bearings
upon other truth. While gazing intently upon one object,
a person cannot for the time see others which surround it, or,
at most, is only indistinctly conscious of their presence. On
each occasion Tertullian seems to be wholly taken up with,
and immersed in, the one truth which he is contemplating ;
and to see other things as they bear upon it, rather than its
bearings upon others. It seems for the time the centre,
around which his thoughts are revolving. This habit was
perhaps augmented by his previous profession. To this
habit of mind perhaps belong his frequent argumenta ad
hominem ; they stop the mouth of an adversary, and with
this he seems for the time content ; whether he have main
tained his position or silenced an adversary seems to him
indifferent ,. One seems to see the habits of a mind, accustomed
to bend all its energies to make out its case, — not, of course now,
as in Heathenism and on secular subjects, irrespectively of
truth or falsehood, — yet, even the more,because fully persuaded
of the truth of what it advocates, seizing whatever will fortify its
position, without fully considering whether it may not thereby be
dismantling some other post, and pressing into its service what
really does not belong thither. On different occasions,he seems
to look on the same truth upon opposite sides, and each time
<! It is perhaps out of reverence that (Apol. c. 16.) or the Sun because they
he thus contents himself with retorting prayed towards the East, (ib.)
the charge of worshipping the Cross,

x PREFACE.
exclusively, so that from the different point of view, its form
seems not only different, but inconsistent and contradictory-
He seems at no pains to guard or qualify his statements
either to his own mind or that of others ; rather he exhibits
them unqualified, as being more effective. As an instance of
this sort, it has been noticed in the body of the work, how he
represents the end of the world, on different occasions, as
the object exclusively of hope or fear, so that persons must
needs pray for it or agai»st it, long for its coming or its
delay r.
One form in which this habit of mind shewed itself was his
verymode of employing his wonted test of heresy — the "rule of
faith." The " rule of faith" or body of Apostolic teaching
committed to the Church, and concentrated in the Creeds,
is as a whole inviolable, either by the Church or by in
dividuals. What has been " delivered once for all" must in
its minutest details remain to the end. What is really
Apostolical, admits neither of increase nor diminution, with
out blame. Other things may be true so that they contradict
it not, but they cannot form part of it, nor may be ranked
with it, because they did not originally belong to it; and
what did once belong to it, must, of course, to the end remain
a part of it. The doctrine of the Millennium may be true, but
cannot be part of that body of truth, because it was not so
at the first; the Roman doctrine of Purgatory cannot be
true, because it is at variance with the Apostolical tradition
of Paradise and a state of rest for those departed in the faith
and fear of Christ ; the value of almsdeeds or fasting, how
ever of late disparaged, must continue a part of Catholic
truth, because it was such. But Tertullian's view of
the " rule of faith" seems to have been narrowed by his
exclusive consideration of those, to refute whose errors he
applied it. These were such as violated it in very gross
cases, denying the Creator of the world or the resurrection
of the flesh. Against these he urged vividly the extent of
their departure from the Apostolic rule, as using the Scriptures
* Apol. c. HI. p. 27. note n.

PREFACE. xi
of God, but denying the God Whose they were; pre
supposing that, until themselves taught, Christians had not
known, Who that Christ was, Whose Name they bore'.
But in this way, he seems to have habituated himself to
regard Apostolic tradition as identical with the " rule of
faith" or the Creed, so that what did not contradict this,
might, although held by the whole Church, be contradicted
or corrected. This he lays down after the summary of the
Apostles' Creed, which he gives as a Montanist'. " This
law of faith remaining, all other matters of faith and con
versation admit of the novelty of correction, the grace of
God namely working and advancing, unto the end. For
what a thing were it, that whereas the devil ever worketh
and daily addeth to the inventions of iniquity, the work of
God should either have ceased, or failed to advance !" and,
again", he represents the Montanists as aggrieved, because
blamed for new doctrines which did not touch on these
points. " These raise disputes against the Paraclete ; for this
are the new prophecies rejected, not because Montanus and
Priscilla and Maximilla preach another God, or annul Christ
Jesus, or overthrow any rule of faith or hope, but because
they teach to fast oftener than to marry;" and, elsewhere", he
distinctly lays down that no change in discipline can be
heretical, except it flow from heresy in doctrine. " They
reproach the discipline of single-marriage as a heresy.
Nor are they reduced to deny the Paraclete so much on any
ground, as that they think He is the Framer of a new
discipline, and that most burdensome to them" — and then
6 de Prosscr. c. 29. then does it command duties to our
¦ de Virg. vel. c. 1. see more below -God, to be offered to none but our
in Notice on " Prescription against God ? Either maintain that the devil
Heretics," p. 434. takes part with our God, or be Satan
u de Jej. c. 1. add c. 11. " Un- accounted the Paraclete."
doubtedly heresy and false-prophecy x de Monog. c. 2. see further p. 434.
will among us, who are all ministers and init. where he distinguishes the 1)
[antistites]ofOne God, the Creator, and Catholics, 2) Montanists, 3) heretics.
of His Christ, be judged such by dif- " The heretics take away, the Carnal
fering as to the Godhead, and therefore I heap up marriages. — But among us,
maintain this position unconcerned, whom the recognising of spiritual gifts
leaving them to choose their own point rightly causes to be termed ' spi-
of attack. Thou sayest, carnal one, ritual. — ' "
' it is the spirit of the devil.' How

xii PREFACE.
having put the question quoted already, he objects to himself,
" ' In this way of arguing,' sayest thou, ' any thing however
novel and burdensome may be ascribed to the Paraclete,
although it be from the opposing spirit.' Not so. For the
opposing spirit would discover himself from the difference of _
teaching, first adulterating the rule of faith, and then adul
terating the order of discipline, because that must first be
corrupted, which precedes in order, i. e. faith as going before
discipline. A person must first be a heretic as to God, and
then as to the institute of God." There may be truth in this
observation of Tertullian, so far that, (could it be traced,) prac
tical heresy always implies doctrinal ; but his theory implies
yet further, that unless the doctrinal heresy can be shewn, the
received tradition as to Apostolic practice may not only be
modified by the Church on grounds of expediency, but may
on private revelation be corrected as erroneous. Single-
marriage was, according to the Montanists, not only an
ordinance which might be imposed by the Church, restricting
Christian liberty, but a point of faith ; so that second-marriage
was not only a less excellent way, but was adultery ; a change
analogous to that in the Council of Trent, which not only im
posed the necessity of private confession, but declared it to be
de fide, that all mortal sins, even of thought, must be confessed.
In this way, Tertullian facilitated his fall ; but its primary
source, from within as from without, appears to have been
the failing, over which he himself mourns, impatience.
St. Jerome hints at this in the external circumstances, when
he saysy, that he "was by the envy and contumelious
treatment of the Roman Clergy driven to embrace the
opinions of Montanus." Internally, he seems to have been
irritated at the refusal of the Church to recognise the spiritual
claims of the Montanists, and what he deemed the mani
festation of the Paraclete. He seems to have regarded it as
a rejection of the Spirit2, and to have thought himself com-
1 See above, p. i. the recognition and maintaining of the
' " On no other ground, are they Paraclete separated us from the Car-
compelled so much to deny the Para- nal." adv. Prax. c. ] .
clete." de Monog. c. 2. " Subsequently

PREFACE. xiii
pelled to remain outwardly separated from the body which
so rejected It. Yet he may have persuaded himself that, the
faith remaining entire, though visibly divided, they remained
invisibly one Church, even as the several portions of the
Church, whose communion is interrupted, Eastern, Western,
our own, now do, — only that in the case of Tertullian, it was
not merely a misunderstanding between Churches, each
having the Apostolic constitution and succession, but the
formation of a sect de novo, opposed to the Church. This
at least seems the most natural meaning of a passage written
by him as a Montanist, when, speaking of the agreement of the
Eastern and Western Churches, he includes himself in the
Western *. He may also in part have been carried away by his
sympathies with an individual, Proculus, whose continency
and eloquence he admired b. But the difference of his tone
in and out of the Church, the remarkable expressions of deep
self-abasement on many occasions, while within it, the arro
gant and self-confident language after his secession % the calm
and subdued tone, prevalent in the former, the irritated and
impatient temper, visible in the latter period, seem to imply
some moral fault, which his secession carried out into
a " In Greece and some barbarous thou dividest the body." de Virg. vel.
nations belonging to her, many Churches e. 2.
keep their virgins concealed. This b " as Justin, Philosopher and Mar-
same practice exists also in some parts tyr, Miltiades, Philosopher of the
in these climates; that persons may Church, Irenaeus, most careful ex-
not ascribe that custom to Greek or aminer of all doctrine, our Proculus, of
Barbarian heathenism. But 1 have virgin old-age and the glory of Chris-
set before them Churches, [the Grecian] tian eloquence, all of whom (quos) I
which the Apostles themselves or Apo- should wish to follow in every work of
stolic men have founded, and I suppose the faith, as in this." adv. Val. c. 5.
before certain [the Roman]. They This, however, does not imply any
then also have the same authority of special preference for Proculus, (as
custom; they oppose periods [of oh- Tillemont implies, Tertull. art. 8.)
servance] and [practice of] predeces- although it is probable that he was the
sors, more than those later. Which same as Proclus or Proculus the Mon-
shall we observe ? which choose ? We tanist, as is thought by Baronius, 201.
cannot reject that custom, which we §. 10. Tillemont 1. c. and Note 15.
cannot condemn, not being alien, as " S. Augustine seems to refer to this
not of aliens, inasmuch as we share changed tone where he says, (de bon.
[communicamns] with them the rights vid. c. 4, §. 6.) " The Cataphrygian
of peace and the name of brotherhood, and Novatian heresies, which Tertul-
[comp. de Praescr. c.20.] We and they lian also filled out with swelling cheeks
have one faith, One God, the Same not with wisdom's breath, cutting off,
Christ, the same hope, the same sacra- as unlawful, with contumelious speech,
ments of Baptism. (Eph. 4, 5.) To say second marriages, which the Apostle,
all at once, we are one Church. So with calm judgment, concedes to be
then whatever is of ours, is ours. But wholly lawful."

xiv PREFACE.
action, and, as do decisive acts, fixed. A painful analogy «as>
before our own eyes, been furnished by the change of temper,
and, as one should fear, judicial blindness, which secession
from our own Church has, in some saddening cases, brought
over persons' minds. Any way, it is a solemn warning,
that one, who had possessed himself of a rule of faith against
heresy, or, as we should say, of Catholic truth, should, probably
the rather through no unnatural misapplication of that rule,
be betrayed into heresy; that the most powerful mind
perhaps of antiquity should be ensnared by a heresy, in
tellectually the least attractive ; that a heresy, which soon
shewed the characteristic of heresy, (as Tertullian himself
had pointed out",) in dividing into lesser sectsb, and which
at no time numbered any eminent persons within it, should
have been reserved to ensnare one, who was in other points on
his guard, and but for this would have been a chief defender of
the faith and Doctor in the Church ; that, as far as it seems,
one single uncorrected fault should have been the chief in
strument of his fall. " The more," says Tillemont % " Tertul
lian seems to have been removed from the vices of men, the
more reason had he to dread falling into those of devils," [pride
and impatience, see de pat. c. 5.] Of a truth, the "deceivable-
ness" of Satan and his cunning in adapting his snares, in
doctrine as in life, to each man's peculiar temperament
and failings, seem far greater than they probably suspect,
who in these days fear it most. The fall of Tertullian was
the one great triumph of Montanism. The warning seems to
come the more providentially in an age, which on the one
hand is so recklessly careless as to heresy on the highest
doctrines, as though it were as difficult to fall into it, as the
Church in the first ages, which knew what those doctrines
were, found it to guard men against it; on the other hand,
patience seems, in many ways, the grace which God is
especially forming in our Church, which they who keep will
abide, they who lose will be driven away. Instructive is it
a de praescr. o. 42. bel. p. 477. Haer. 48. c. 14. 49. L.. 1. 2
* adv. omn. hser. e. 52. S. Epiph. ' Tertull. art. 8.

PREFACE. xv
again, in another way, to observe how nearly Tertullian, on
other doctrine, was betrayed into heresy, while defending the
truth ; how, contending against the heretic Praxeas, he so
expressed himself, as to fall into suspicion of heresy, even on
the doctrine of the Trinity, though indeed sound ; proving
against Plato, that the soul has a beginning, he narrowly
escaped materialism, and the doctrine of transmigration of the
sould; arguing against those who denied Baptism, he so
wrote, as to seem to deny original sin e.
To the right use of Tertullian, then, more care and judg
ment are required than for other fathers. His testimony to
facts and doctrines, to the rites of the Church, is, of course,
always of the highest value. In these respects he is of value
even when writing against the Church, whereby some of his
statements are elicited. Nor, in other respects, will any
question his great instractiveness, whom S. Cyprian entitled
his "Master." Still he requires a mature judgment; and it
is on this account, perhaps, that his influence upon the
Church has rather been mediated through those whose
minds were formed by his writings, than direct. Among
these, we may count not S. Cyprian only, but Pacian and
S. Jerome, in both of whom the sayings of Tertullian
re-appear in a form, which shew how great an influence his
writings must have had upon them. The more, however,
this mediate influence increased, and his writings moulded
other minds within the Church, the more did the apparent
necessity for them cease, and the office once assigned them was
suspended. The rareness of MSS. of his works, with the
single exception of the Apology, (and even these are in no great
number,) illustrates what S. Hilary f says on his Treatise on
Prayer, that it was indeed " excellently to the purpose, but
that the subsequent error of the man had taken from the
authority even of what he had written well." And this, not
without reason ; for the maxims of Tertullian are often so
* " Some object to Tertullian, that of soul as body of bodies." Preedest.
he said that the soul came by trans- e See on thedeBapt.c.l8.p,277.n.o.
mission, i. e. that Soul was generated f in Matt. cap. 5.

xvi PREFACE.
fascinating from their very condensation, as readily to gain
admission, although involving unperceived consequences.
Thus even S. Jerome admits the maxim, that what a man
hath received, that he may impart*, which, although it may,
in cases of necessity, apply to the immediate subject, Holy
Baptism, would equally justify presbyterian ordination. In
other instances, it is observable how Tertullian, as a Monta
nist, misapplies the principles which were perhaps just safe
in a Catholic sense, as that " Three formed a Church ;" again,
the maxim of the undeservedness of repentance becomes a
ground why it should not be believed to be bestowed1.
Even on the ground of the evident maxim, that priority was
in some sense the test of truth, since what was first in order
would be truth, what was added subsequently was the error,
he at least lightly hints that the Greek Church was more to
be relied upon than the Roman, as being the priork, whereas
both were Apostolic.
Since, then, the abuse of Tertullian lies so very near the
use, the young especially should be cautioned, how they use
or apply his maxims, and that they apply them not according
to any private judgment. With this caution, however, it was
thought that the energy and fervor of Tertullian might have
their office in a relaxed age ; and that the more, since our
dangers do not lie in the same direction. And with this
caution he should be read for edification also, since it were
manifestly a perverted use of any Christian writer to read
him (as some seem to do) merely as bearing testimony to facts
or doctrines, to the disregard of the moral effect which he
ought to have upon our own minds.
The Treatises in the present Volume, with the exception
of the de Corona, have no traces of Montanism; all the rest
were also written probably before Tertullian's fall, (see
Notices to each,) except the " address to Scapula," which
furnishes no occasion for any allusion either way.
t See on the de Bapt. „. 17. p. 275. i comp. de Pcen. c. 7. and de Pudic
not. d. B. 10.
h See de Bapt. c. 6. p. 263. not. p. k de Virg. Vel. quoted above, p. xiii.

PREFACE. xvii
With respect to the execution of the present work, the
Editor found reason to adhere for the most part to the text
ofRigaltius; the text accordingly, where not otherwise speci
fied, is his. The previous Editions and most existing MSS.
have, however, been collated, and where Rigaltius made
alterations, on mere conjecture, the older text has been
restored. It was intended that the present text should rest
entirely upon authority. One exception, however, was un
avoidable. This relates to the readings, published by
Wouwer, under the title, " Emendationes Epidicticae in
Tertullianum," as having been taken from ancient MSS. by
F. Ursinus. These Rigaltius much relied upon and adopted
into his text, there being no apparent ground to doubt their
genuineness. M. Heyse, however, after searching in vain
in the Vatican, at the request of the Editor, for the more
ancient MSS. which F. Ursinus is said to have used, with
a happy ingenuity discovered at last the original, from which
Wouwer had printed his Emendationes. From this it
appeared that they were never intended for any thing else
than conjectural emendations, except here and there, where
a MS. was quoted. They are then only ingenious con
jectures of a good critic, often very probable, at other times
mistaken, as applying classical criticism to Tertullian. This
was not discovered until the treatise "on Idolatry" (p. 252.)
had been printed ; in the subsequent treatises, the use of
these corrections was relinquished ; and certainly in the case
of these, as of other conjectures, readings which one
should at first be inclined to lay aside as desperate, have
seemed to the Editor to have more of the character of
Tertullian, than what at first sight seemed very preferable.
And this may be satisfactory amid the great dearth of MSS.
of Tertullian, that as little can be done for rendering the
text easier, so less is probably required than would at first
sight appear to be the case.
The object of the Translator has been to transfuse as
faithfully as possible the whole and the precise meaning of
the original : a task, as all know who are acquainted with
c

xviii PREFACE.

Tertullian, of exceeding difficulty, and in executing which
the Translator has often sacrificed his own ideas of English
style. Faithfulness and a conciseness which might follow as
nearly on the condensed style of Tertullian, as the genius of
the two languages would permit, appeared a prior object;
and the Editor cannot but hope that the work will thus become
a good introduction to the study of the Author in the original,
the very austerity and stern conciseness of whose style binds
yet more to him those not deterred by its first exterior. With
the same view of faithfully representing the original, the
quotations from Holy Scripture have been rendered as they
stand in Tertullian's version. The Translator has purposely
abstained from the use of any previous translation, in order
to give his own view of the meaning unbiassed. Of these,
the translation of the Apology by the Rev. T. Chevallier
might, from its elegance, almost have superseded any other;
yet, in exhibiting together the chief works of Tertullian, it did
not seem right to omit what has been the most celebrated and
the most popular. Of his other Treatises, the book of " pre
scription against heretics" and " the address to Scapula" alone
(the Editor believes) have been hitherto translated into English.
The notes (for which, as for the alterations in the text of
Rigaltius, the immediate Editor is alone responsible) have been
added more largely, partly, as once before, on account of
the copious materials ready to hand in the collections of
Pamelius and La Cerda, and, on the Apology, of Havercamp,
partly on account of the allusive style of Tertullian, and to
strengthen his authority as not making allusions at random ;
again, partly to defend his statements, partly to guard against
their abuse. In so doing, the Editor has freely used the
existing materials, only verifying the references, (for aid in
which on the Apology the Editor has to express his thanks
to the Rev. J. B. Morris, Fellow of Exeter, to whom he is
indebted for the Index, and the Rev. T. Morris, Student of
Christ Church,) and since it would have been wearisome to
note on every occasion the source or sources from which
references were derived, these have mostly been omitted

PREFACE. xix
Thus guarded, it is hoped that the present volume, the
first in which any number of the Treatises of Tertullian have
been made accessible to English readers, may tend, under
God's blessing, to form in them the earlier rather than the
later character of that great mind, his sternness against self,
and " boldness in rebuking sin," his uncompromising ad
herence to the lightest admonition of God's law, and ready
submission of his will, at whatever cost, so that his very fall
was in misdirected submission to an authority without him ;
And Cyprian's Master, as in age high-soul'd
Yet choosing as in youth the better part1,
may act alike as a fire to kindle, a light to guide, and a
beacon to warn against what he now, his slough cast away,
would most wish to warn, his own errors and the tempers in
which they originated. So may the scandal caused by his fall
be compensated, and he, with the rest of the holy company,
from whom on earth he was disunited, be employed in
" preparing" for the coming of his Lord, for Whom he looked
so ardently, " by the preaching of repentance"1" in holy
austerity and self-discipline.
E. B. P.

Feast of St. John the Baptist,
1842.

Lyra Apostolica, No. 91. ¦» Collect for St. John Baptist's Day.

THE
BOOK OF APOLOGY
AGAINST
THE HEATHEN.

[The Apology waiswrittenprobably A.D. 198. It was under Severus, because under
one of the better Emperors (c. v. p. 13.) before he became a persecutor, (ib. and
T. praises him c. 4.) and as the result of old laws, (c. 2 — 4.) i. e. before A. 202 ;
after the conspiracy of Albinus (c. 35.) A.D. 396, 7., while the remains of the
conspirators were being gleanedup, public rejoicings held at Rome, and a largess
given, (ib.) as did Severus, upon his victory over Albinus, A. 198. (Herodian,
Hist. iii. 8.) upon which he set out on the war against the Parthians (Spartian.
in Sever, c. 14.) alluded to, probably, c. 37. (see Mosheim Disq. de aet. Apol.)
Lumper, (Hist. S. Patr. t. vi. c. 1. §. 16.) places it A. 199, imagining the
" gleaning" c. 25. to be that of the adherents of Niger. S. Clement Al:
mentions " copious streams of the blood of martyrs shed daily," at the same
time, before the edict of Severus, (Strom, ii. p. 494.) another proof that the
sufferings of the early Christians were not confined to the great persecutions ;
they were demanded by the populace. Allix infers, from the way in which T.
speaks of Rome and the Romans, (c. 9. 21. 35.) that the Apology was not
written at Rome ; it is addressed to the executive (c. i. 2. 9. 50.) in a
Proconsulate, (c. 45. see Bp. Kaye, Terr. p. 52.) so that Eusebius is probably
mistaken in saying it was addressed to the Roman Senate. (H. E. v. 5.1
S. Jerome says of it, (Ep. 70. ad Magnum, §. 5.) " What more learned than
Tertullian, what more acute? His Apology and his Books against the
Gentiles comprise the whole range of secular learning."]

If it be not allowed you, Lords of the Roman empire,
sitting above all, to judge, in an open and exalted spot, at
the very summit almost of the city, openly to look about
you, and publicly to examine what there be of very truth in
the cause of the Christians ; if in this instance alone your
authority be either afraid" or ashamed to make enquiry in
public, touching the diligent use of justice ; if finally, as
hath just now happened, the enmity against this sect, having
too much exercised itself in private condemnations '', formeth
an obstacle to their defence, let the truth be permitted to
reach your ears even by the secret way of silent writings ".
She asketh no favour for her cause, because she feeleth no John 15,
a On account of the popular eager- Others, indieiis' informations;' T.com- 1 John
ness inf. c. 35. 37. 40. 49. 50. Ep. of plains of treachery, c. 7. Add Justin M. 3, 13.
Churches of Vienne, Eus. H. E. v. 1. Apol. 2. §. 12. Orig. c. Cels. i. 3. Heb.ll,
inf. p. 10. n. k. Theodoret, 1. i. c. 6. v. 34. Ruf. H. E..13.
i> Judiciis, i. e. having exercised v. 1. Ju and in are in MSS. often
severity against their own families, scarcely distinguishable, and often tran-
(see c. 3. and perhaps ad Scap. c. 3.) scribed wrongly.
they were the less fitted to be judges. c Comp. ad Scap. 1.
B

Apol. I. 1.

2 Christianity hated unheard. Implies suspicion of its truth.
wonder at her condition. She knoweth that she lijeth a
_ stranger upon earth, that among aliens she easily nndeth
foes; but that she hath her birth, her home, her hope, her
favour, and her worth in the heavens -. One thing mean
while she earnestiv desireth, that she be not condemned
unknown. If she be heard, what loss cometh thereby to the
laws, supreme within their own dominion ? Will riot their
power boast the more in this, that they will condemn Truth
even when she hath been heard ? But if they condemn her
unheard, besides the ill-repute of injustice, they will merit
also the suspicion of a certain consciousness, as being,
namely, unwilling to hear that, which when heard, they
could not condemn f. This therefore we lay before you as
the first argument for the injustice of your hatred towards
the name of Christians. Which injustice the same plea,
namely, ignorance, which seemeth to excuse it, aggravateth
and convicteth. For what more unjust than that men should
hate that of which they know nothing, even if the thing
deserve their hatred ? For then doth it deserve, when it
be known whether it do deserve. But when knowledge
of the desert be wanting, whence is the justice of the
hatred maintained ? which ought to be approved, not by
the event, but by previous conviction ! When then men
hate for this reason, because they know not what manner
of thing that, which they hate, is, why may it not be of
such a sort as that they ought not to hate it ? Thus from
either point we prove either against them, that they are
both ignorant, in that they hate, and hate unjustly, in that
they are ignorant. It is an evidence of that ignorance,
which, while it is made the excuse, is the condemnation
of injustice, when all, who aforetime hated because they
iquale^ were ignorant what it was which they hated1, as soon as
oderam they cease to be ignorant, cease also to hate. From being
added such, they become Christians, to wit from conviction, and
begin to hate what they were, and to profess what they
hated, and are as numerous as indeed we are publicly
declared to be. Men cry out that the state is beset, that
the Christians are in their fields, in their forts, in their
¦ Aug. de Civ. Dei, i. 15. v. fin. < Wt. v. init. Minuc. p. 256, ap. Lae. A

Number of Christians, extent of Christianity. 3
islands*. They mourn, as for a loss, that every sex, age,
condition, and now even rank is going over to this sect1'.
And yet they do not by this very means advance their minds
to the idea of some good therein hidden : they allow not
themselves to conjecture more rightly, they choose not to
examine more closely. Here alone is the curiosity of man
dull : they love to be ignorant, where others rejoice to know.
How much more would Anacharsis ' have condemned these,
the uninformed judging the informed, than the unmusical the
musical ! They had rather be ignorant, because they already
hate. Thus they determine in the outset that that which
they know not, is such as, if they knew, they could not hate ;
since if no due cause of hatred be found, surely it were best
to cease to hate unjustly; but if it be clear that it is deserved,
not only is their hatred nothing diminished, but stronger
ground is gained for persevering in it, even with the sanction
of justice itself. ' But,' saith one, ' it is not therefore at
once determined1 to be good because it converteth many, for'praeju-
how many are remoulded2 to evil ! how many are deserters to ^deT

the worse cause!' Who denieth it? Nevertheless, that2refor-
which is really evil not even those, whom it carrieth away, mantur
dare to defend as a good. Nature hath cast over every evil
either fear or shame. Finally, evil-doers delight in hiding
themselves; shun appearing5; are bewildered when dis-3devi-
covered ; being accused deny ; not even when tortured, „pparere
readily or always confess ; certainly mourn when con- om- in
lilg.
e " There is no race of men, whether Lucian in Pseudom. " that Pontus was
Barbarians, or Greeks, or by whatsoever filled with Atheists and Christians."
name called, not even the wandering Caecil. ap. Minuc. F. p. 80. Maximin.
houseless tribes of Scythians, in which ap. Eus. ix. 7. rescript to Sabinus, ib.
there are not prayers and Eucharists to 9. heathen ap. Aug. de Catech. rud.
God the Creator of all things, through u. 25. and Christian, speaking of the
the Name of the crucified Jesus." rapidity with which it spread, Arnob.
(Justin M. Dial. §. 117. on Mai. 1,10.) 1. i. p. 33. ed. Lugd. ii. p. 50. Eus.
See bel. c. 37. ad Scap. u. 2 and 5. adv. H. E. ii. 3. de Laud. Const, u. 16. of
Jud. c. 7 and 12.de Cor. c. 12. ad Nat. its extent, Clem. Al. Strom, vi. fin.
i. 8. " Consider, whether they whom Orig. de Princ. iv. 1. Lact. v. 13. Eus.
ye call ' a third race' hold not the chief H. E. viii. 1. Orig. c. Cels. i. 7. 67. ii.
place, seeing there is no nation not 13. hi. 24. J. Firmicus, p. 42. in Dan.
Christian; therefore whatever nation be 2. Eus. H. E. x. 4. de laud. Const, <.-.
first, is nevertheless Christian." Origen. 17. its continual increase, Minuc. F.p.
c. Cels. i. speaks of the " myriads among 312. see passages ap. Kortholt in Epp.
barbarians," and that Christianity had Plin. et Traj. p. 167—186.
" gained possession of the greatest part i> Comp. Orig. c. Cels. iii. §. 9. Euseb.
of Barbarism." Arnobius, 1. ii. p. 44. H. E. v. 21. of the times of Commodus.
that " no barbarian was not softened." J Diog. Laert. in vit. ej. i. 103. ed.
On the multitude of Christians, see Meib.
Heathen Testimonies, Tac. xv. 44. B 2

4 Christianstreateddifferentlyfrom other criminals. Thenamehated.
Apol. demned ; sum up against themselves, impute either to fate
1-2- or to the stars the impulses of a wicked mind": for they will
not have, that to be their own, which they acknowledge to be
evil'. But what doth the Christian like this? None is
ashamed, none repenteth, save indeed that he was not such
long ago. If he be marked down, he gloneth ; if accused,
maketh no defence; being questioned, confesseth even of his
own accord; being condemned, giveth thanks'". What
manner of evil is this, which hath not the natural marks of
evil, fear, shame, shrinking, penitence, sorrow ? What man
ner of evil is this, whereof he that is accused, rejoiceth?
whereof to be accused is his prayer, and its punishment his
happiness " ? Thou canst not call that madness, of which
thou art proved to know nothing.
II. If finally it be certain that we are never so guilty, why
even by you are we treated otherwise than our fellows, that
is than other guilty men, since for the same guilt the same
treatment ought to be introduced? Whatever we be called,
when others are called the same, they employ both their
own tongue, and hired advocates, to commend their in-
nocency : the liberty of answering, of disputing, is open to
them, since it is not even lawful that they should be
condemned, undefended and altogether unheard. But the
Christians alone are allowed to say nothing which may clear
them, which may defend the truth, which may make the
judge not unjust: but that alone is looked to, which is
needed for the public hatred, a confession of the name0, not
an examination of the charge : whereas, when ye take
cognizance of any criminal, although he confess to the
name of a murderer, or a sacrilegious or an incestuous
person, or a public enemy", (to speak of our own titles,) ye
are not content at once to pronounce him such, without
enquiring out also attendant circumstances, the quality of
k See de Idol. c. 9. Jul. Firm. i. 1.3. 301 s fl ,mj a ,*„ n/r . tt j
S. Aug. de Civ. Dei, v. 10. Ep. 246\ .50 Mart &P' Her' *
(al. 243) and others ap. Herald, and - See ad Scap. c. \
Hav. Aug. in Ps. 31. §. 16. o c-_ t„o*;„ a \ ¦ , . . ,
i Quinctil. iii. 8. * 2 . e„e :Lustm, AP°1- '• §• 4. Athenag.
m c. 46. 50. Justin M. Apol. ii. 2. i-"-l a,remar>5aDle fulfilment of the

m c. 46. 5U. Justin M. Apol. ii. 2. letter nr „  t •,, *"""""=""< ul ""=
11. « Thanks be to God" (Deo Gratias) haU be hated or" ' F***0*} ^e
became a formula with which the sen- Name's sake " M ,? m<m
tence to martyrdom was received. See Luke 21 12 ' ¦
S. Aug. Serm. i. in Natal. S. Cypr. p Arnob.'l. 1. i„it.

Contradictoriness of heathen treatment of Christians. 5
the act, the number of acts* ], the place, the manner, the time, ' nume-
the accessories, the accomplices. In our case there is™J^
nothing like this, although it were equally right that the
fact be extorted, whatsoever charge be falsely thrown out ;
how many murdered infants each hath tasted, how many
incests he hath shrouded in darknessr; what cooks, what
dogs5, were present. Oh ! how great the glory of that
magistrate, if he should hunt out one who hath already
eaten an hundred infants ! But we find even enquiry into
our case forbidden: for the second Pliny', while governor
of a province, when some Christians had been condemned,
some degraded, being nevertheless troubled by their very
numbers, asked of Trajan, then Emperor, what he should
do for the future, alleging that, excepting their obstinacy in
not sacrificing, he had discovered nothing else touching
their religious mysteries, save meetings before day-break to
sing to Christ as God", and to form a common bond of
discipline, forbidding murder, adultery, fraud, perfidy, and
other crimes. Then wrote Trajan back that this sect should
not indeed be enquired after, but, when brought before him,
must be punished". O sentence necessarily confounding
itself! He forbiddeth that they should be enquired after, as
though they were innocent, and commandeth that they
should be punished, as though guilty ! He spareth and
rageth, winketh and punisheth ! Why, O sentence, dost
thou overreach thyself? If thou condemnest, why dost thou
not also enquire ? if thou enquirest not, why dost thou not
also acquity ? For tracking robbers through all the provinces,
9 The inventors of these calumnies some, who are by the like turned away
were the Jews, see Tert. adv. Jud. c. from the simplest intercourse even of
13. v. fin. and ad Nat. 1. 14. quodaliud speech with the Christians." Euseb.
genus seminarium infamise nostrae? 1. c. speaks of it, as not lasting long.
Justin. M. Apol. i. 49. Dial. c. Tryph. In the persecution of Lyons and Vienne,
§. 17. 108. Origen c. Cels. vi. 27. All the slaves were made by torture to confess
Apologists had to refer to them, Justin, it as true.
M. Apol. i. §. 26. ii. §. 12. Dial. c. r Numerum; ad Nat. i. 2. quotiens
Tryph. §. 10. Theoph. ad Autol. iii. 4. CEedem ederit.
Athenae;. Legat. §. 3. Orig. c. Cels. s See below, c. 7. 8.
1. c. Minucius F. Octavius cc. 9. 30. ' Ep. x. 97.
add also Euseb. H. E. iv. 7. Salvian de u Ut Deo, the ancient cod. Fuld.
Provid. iv. v. fin. p. 39. ed. Manut. and Christo quasi Deo, Pliny 1. u. Most
for the first, Tatian adv. Graec. §. 25. edd. carelessly, " et Deo."
Origen 1. v. says, that " absurd as this x Ap. Plin. Ep. x. 98.
calumny was, of old it prevailed with 1 Athenag. Leg. §. 3.
very many ; and even now it deceives

6 Tortures used to make Christians to deny the truth;
apo,. military stations are allotted"- Against men abused of
1-2- treason, and public enemies, every man is a soldier, xne
enquiry is extended to the accomplices, even to the ac
cessories. The Christian alone may not be enquired after,
but may be brought before the court ; as though enquiry
had any other object than to bring him thither! Ye
condemn him therefore when brought before you, whom
none would have enquired after, who, I suppose, hath
already deserved punishment, not because he is guilty, but
because, when not to be enquired after, he was found ! So then
neither in this do ye act towards us according to the rule of
judging malefactors, namely, that to others ye apply tortures,
when they deny, to make them confess ; to the Christians
alone, to make them denya; whereas, if it were a sin, we
indeed should deny it, and ye by your tortures would
compel us to confess it. Nor could you think that our
crimes were therefore not to be enquired of by examinations,
because ye were assured by the confession of the name, that
they have been committed, seeing that to this day from one
who hath confessed himself a murderer, though ye know
what murder is, ye nevertheless extort the whole train of
circumstances touching the act. Wherefore it is with the
greater perverseness that, when ye presume our guilt from
the confession of our name, ye compel us by tortures to go
back from our confession, that by denying the name we may
of course equally deny the crimes also, of which ye presumed
us guilty from the confession of the name. But, I suppose,
ye do not wish us, whom ye deem the worst of men, to die !
For thus (doubtless) ye are wont to say to a murderer,
' Deny the fact ;' to order the sacrilegious person to be torn
with scourges if he persevere in his confession ! If ye act not
thus towards us as criminals, ye therefore judge us to be most
innocent, since, as though we were most innocent, ye will
not have us persevere in that confession, which ye know
must be condemned by you of necessity, not of right One
crieth out, ' I am a Christian.' He sayeth what he is : thou
z By Augustus. Suet, in vit. c. 32. c. 7 n 907 aA r\ * „,.
» See inffc. 7. ad Scap. c. 4. Justin ed. Ouz Arnot ?xf.\ ^mut. F. p. 257.
[. Apol. i. 4. S. Cyprian ad Demetrian. Amol)- L '»¦ (oi*- ibid.)

M

other accused persons, to confess it. 7
wouldest hear what he is not. Sitting in authority to draw
out the truth, from us alone do ye labour to draw out
falsehood. ' I am,' saith he, ' that which thou askest, if I
am. Why torture me to unsay it? I confess, and thou
torturest me : what wouldest thou do if I denied ?' Certainly
ye do not easily lend credit to others when they deny : us, if
we deny, ye forthwith credit. Let this perverseness be cause
of suspicion to you that there may be some power b lurking in
secret, which maketh you its ministers against all rule,
against the very nature of judicial trial, against even the
laws themselves. For, if I mistake not, the laws command
that malefactors be hunted out, not concealed, prescribe that
such as confess be condemned, not acquitted. This the acts
of your senate, this the mandates of your princes, this
the government, whose servants ye are, determineth. Your
rule is civil, not despotic. For with tyrants tortures were
used l for punishment also : with you they are tempered ' adhibe-
down to the examination alone. Observe therein your own
law as necessary up to the time of confession2. Now then, if2adconf.
they be anticipated by confession, they will be superfluous : riam> Et
sentence must needs be given. The culprit must discharge Jam
the penalty due, not be discharged from it. Finally, none
desireth to acquit him : it is not lawful to wish it : therefore
neither is any compelled to a denial0. A Christian, thou
deemest a man guilty of every crime, an enemy of the Gods,
of the Emperors, of Law, of Morals, of all Nature a; and
thou compellest to deny that thou mayest acquit, whom
thou wilt not be able to acquit, unless he deny. Thou
quibblest with the laws. Thou wilt have him therefore deny
himself guilty, that thou mayest make him not guilty, un
willing too as he now is, and not accounted guilty for the
past. Whence this perverseness, not to consider this also,
that more credit should be given to one that of his own will
confesseth, than to one who from compulsion denieth, or
that when compelled to deny, he may not deny in earnest,
" Satan, see c. 27. ad Nat. i. 3. c Cypr. ad Demetr. c. 7.
" The source of your hatred is the d Inf. c; 32. 37. Christians were said
Name, which a certain hidden Power \m a-ajawW (Porph. ap. Euseb. vi.
warreth against by your ignorance." 19.) to return to heathenism was •« to
Lactant. Instt. ii. 1. Justin M. Apol. i. ««t« tpvem vt'vxwltu. (jEmilian Fraat. ol
5. ii. 1. Egypt, ib. vii. 11.)

8 Enemies of Christians unknowing agents of Satan.
Apol. and being acquitted, may, on the spot, behind Ae jndgm^t-
1-3- seat, laugh at your rivalry, a Christian for the second time?
Seeing then that in all things ye deal with us otherwise than
with other criminals, in striving for this one thing, that we
be debarred from this name, (for debarred we are, if we do
what those who are no Christians do,) ye may perceive that
it is no crime which is called in question, but a name, which
a sort of plan of rival agency e persecuteth, aiming first at
this, that men may be unwilling to know for certain that,
which they know for a certain that they know not. There
fore also they believe of us things which are not proved,
and will not have them enquired into, lest those things be
proved not to be, which they had rather should be believed
to be ; so that the name opposed to that rival plan may, by
its own confession alone, be condemned, on the presumption;; i
not on the proof, of crimes. Wherefore we are tortured!
when we confess, and punished when we persevere, and
acquitted when we deny, because it is a war about a name.
Finally, why read ye that man a Christian from the tablet '?
why not a murderer also, if a Christian be a murderer5?
Why is he not also a committer of incest, or whatever else
ye believe us to be ? In our case alone ye are ashamed or
loth to proclaim the very names of our crimes. If ' Chris
tian' be the name of no crime, it is very absurd that there
should be crime in the name alone".
III. What when the generality run upon an hatred of
this name with eyes so closed, that in bearing favourable
testimony to any one, they mingle with it the reproach of
the name. ' A good man Caius Seius, only he is a Chris
tian.' So another, ' I marvel that that wise man Lucius
1 ™um Titius1 hath suddenly become a Christian.' No one. reflecteth
whether Caius be not therefore good, and Lucius wise, be
cause a Christian, or therefore a Christian because wise and
good. They praise that which they know, they revile that
which they know not; and that which they know, they spoil
through that which they know not: whereas it were more
JS^ charge. Thus in ^iZ^^T'' 'V ' r''
cX^co^dP^^;S: ^uS^Iu^a ^anasl
tian." Euseb. H. E. 1. iv. 15. « This is h Cyprian adgernetrian. 1. c.

Reformation in Christians owned but hated. i)
just to prejudge things unseen by things seen, than to pre-
condemn the seen through the unseen. Others condemn in
the very thing, wherein in fact they praise, those whom in
time past, before they had this name, they knew as vaga
bonds, worthless, wicked. In the blindness of their hatred
they fall upon commending them. What a woman ! how
voluptuous! how gay! What a youth! what a rake! what a
man of pleasure ! They have become Christians. Thus is
this name applied to their reformation. Some even barter
their own interests for this hatred, being content to suffer
injury, so that they have not at home that which they hate.
The husband now no longer jealous hath turned out of doors
his wife now chaste. The father, patient before, hath dis
owned his now obedient son. The master, once lenient,
hath banished from his sight his now faithful servant. As
each is reformed by this name, he offendeth. Virtue is not
in such account as hatred of the Christians. Now then if
the hatred be of the name, what guilt is there in names ?
what charge against words ? unless it be that any word
which is a name have either a barbarous, or an ill-omened,
or a scurrilous, or an immodest sound. But the word
4 Christian,' as far as its meaning is concerned, is derived
from ' anointing.' And even when it is by you wrongly
pronounced, ' Chreestian1,' (for not even of the name is there
any certain knowledge among you,) it is made from ' sweet
ness,' or from ' kindness.' Wherefore in innocent men a
name, also innocent, is hated. But in truth the sect is
hated in the name of its Head. What new thing is it, if
any School bring upon its followers a name from its master?
Are not Philosophers named from their founders, as Platonists,
Epicureans, Pythagoreans ? Even from the places of their
meetings and stations, as Stoics, Academics ? So too Phy
sicians from Erasistratus, and Grammarians from Aristarchus,

1 The heathen, to whom the name also in Lactant. Instt. iv. 7. Justin.
Christus was unintelligible, substituted M. alludes to the same, Apol. i. 4.
Chrestus, which was a name among Theoph. ad Autol. i. 1. Clem. Alex.
themselves. (See instances in Hav.) Strom, ii.4." they who believe in Christ,
Thus in the well-known passage of forthwith are, and are called, #{««¦«"'
Suetonius, (vit. Claud, c. 25.) impulsore [good]. Clem. Alex, often substitutes
Chresto. Tac. Ann. xv. 44. (corrected xi'Tr" for XZ*'™!, M equivalent, see
intoChristiani,)Lucian. in Philopatr. so Coh. ad Gr. c. 9. and Potter ib.

10 Charges against the Christians to be retorted on the Heathen.
Apol. and even Cooks from Apicius? And yet the profession of a
_L±_name, handed down together with the institution, from its
founder, doth not offend any. Clearly if any hath proved
the sect bad, and thus the founder also bad, he will prove
the name likewise bad, deserving of hatred from the guilt of
the sect and of its founder. And therefore, before hating the
name, it were meet, first to judge of the sect from the founder,
or of the founder from the sect. But now, all examination
and knowledge of either set aside, the name is laid hold of,
the name is attacked, and a word alone pre-condemnetha
sect unknown, and its founder also unknown, because they
bear a name, not because convicted.
IV. And so, having as it were premised these things, that I
might set a mark upon the injustice of the public hatred against
us, I will now take my stand on the ground of our innocence,
and not only refute the charges which are brought against
us, but even retort them upon the very men who bring them;
that in this also all may know that those things exist not in
Christians which they are not ignorant do exist in themselves;
and at the same time may blush in accusing — I will not say
the best, themselves being the worst, but — those who are now,
on their own shewing, their compeers. We will answer
touching all the things severally, which we are said to
commit in secret, which are openly discovered against us,
in which we are accounted wicked, in which foolish, in
which to be condemned, in which to be laughed at. But
since, when the truth of our cause meeteth you at every him,
the authority of the laws is at last set up against it, so that it
either is said that nothing must be reconsidered after the
lawsj have decided, or the necessity of obedience is un
willingly preferred to truth, I will first contend with you
about the laws as with the guardians of the laws. And first,
when ye harshly determine, saying, ' It is not lawful that ye
should exist",' and prescribe this law without any gentler
I Of Nero against the Christian^ ad not the Christians be ; (Christian! non
Nat. i. 7. This institute of Nero sint;) away with the Atheists." See
hath alone remained, when aU others Acta Sabini ap Baron A 301 18
have been reversed. See also c. 5. and Eus. H. E. iv. 15. " Which ' [the 'con-
"l The common ory of the populace thfeft mthtTlt^ iTf* "
was, « Away with the CMrtfai ; let reaS." jZ^nU -^^ ,\t ^

Other laios repealed ; only not those against Christians. 1 1
reconsideration, ye avow violence, and an unjust despotism
from within your strong hold, if ye therefore say it is un
lawful because ye will have it, not because it ought to be,
unlawful. But if, because it ought not to be, therefore ye
will not have it lawful, doubtless that ought not to be lawful,
which is ill done, and surely it is, even hereby, already
determined that what is well done is lawful. If I shall find
that to be good, which your law hath forbidden, is it not
by this previous determination, disabled from forbidding
me1 that which, if it were evil, it would justly forbid ?' ex illo
If your law hath erred, it was devised, methinks, by man;§™0u"
for it hath not dropped down from the sky. Do we wonder Proh'- be re mc
that man could either err in framing a law, or that he should non
become wiser in disallowing it ? Why ! did not the amend- Potest
ments by the Lacedaemonians in the laws of Lycurgus
himself inflict such pain upon their author, that in retire
ment he condemnedhimself to starve to death ? Do not even
ye, as experience throweth light upon the darkness of
antiquity, lop " and cut down, with the new axes of imperial 2 ''"»-
rescripts and edicts, all that old and slovenly forest of laws ?
Did not Severus, the steadiest1 of princes, repeal but
yesterday, after an old age of such high authority, those
most foolish laws of Papius, which enforce the bringing up
of children before that those of Julius do the contracting of
marriagem? but there were laws too aforetime, that men cast
in a suit might be cut in pieces" by the creditors : yet was
this cruelty afterwards erased" by public consent, the
punishment of death being exchanged for a mark of
disgrace. The confiscation of goods resorted to would
in Ps. i. 90. p. 1. Kortholt ad Ep. Plin. i. 9.) probably refers to the Papian
et Trai. p. 187. as the later, and so still in force under
1 " Severus, an earnest-minded Em- Constantine, who repealed them, it
peror, answering to his name." Lam- seems, wholly, as imposing disqualifi-
prid. in Comm. cations on religious celibacy.
"> The first Julian law (they are - " If there were many to whom the
commonly called laws) was proposed by debtor was assigned, the laws of the 12
Augustus, A. U. C. 736, after the Tables allowed them to cut, if they
destructive civil war; the Papian, which willed, and divide his body." Aul. Gell.
was an enforcement of them, 26 years Noct. Att.20. 1. quoting the law, At
after, within 5 years of his death. The the third market-day, let them cut it in
unmarried could not inherit, except pieces ; and if they cut more or less, let
from the nearest relations ; but the age it be without any penalty.
fixed by the Julian law is unknown ; » A. U. C. 630.
that of 25, named by Sozomen, (H. E.

12 Tiberius' attempt to place Christ among heathen gols.
Apol. rather have the suffusion than the effusion of a man's blood.
-1*- How many laws still lurk behind needing to be purified ! ft
is not length of years, nor the worth of their founders, which
commendeth them, but equity alone; and therefore when
they are acknowledged to be unjust, they are justly^ con-
demned, although condemning. Why call we them unjust?
yea, if they punish a name, we call them foolish also ; but if
doings, why in our case do they punish doings, on the
score of a name alone, which in others they maintain must
be proved by the act, not by the name ? " I am guilty of
incest,"— why do they not examine me ? " of child- murder,"—
why do they not extort the proof? " I commit some act
against the gods, against the Caesars," — why am I not heard;''
i qui who * have whereby to clear myself? No law forbiddeth that
to be thoroughly sifted, which it forbiddeth to be done ; for
neither doth a judge punish justly, unless he know that an
act, which is not lawful, hath been committed ; nor doth a
citizen obey the law honestly, not knowing what sort of
thing it be which he punisheth. No law ought to satisfy
itself merely of its own justice, but those also from whom
it expecteth obedience. But the law is suspicious, if it
will not have itself proved, and reprobate, if unapproved it
domineereth. V. To treat somewhat of the origin of the kind of laws, there
was an ancient decree, that no god should be consecrated by
the Emperor", unless approved by the Senate. Witness
Marcus iEmilius in the case of his own god Alburnus'.
This also maketh for our cause, that with you deity is
measured according to the judgment of man'. A god,
unless he please man, shall not be a god. Man will now
be obliged to be propitious to a god. Tiberius therefore,
in whose time the name of Christ entered into the world,
laid before the Senate, with his own vote to begin with,
<
P "Let no one have gods of his own, Senate to apply through theCity-
or new gods; nor let him privately Praetor to the Senate. Liv. 1. xxxix.4
worship even foreign gods, unless they add iv. 30. against foreign rites, " that
be pubhcly received. Cic.de Legg. „. none should be worshipped, but Roma*:
14 and 27. In this law the Emperor gods, nor with other than the countty'l
would be included. Any one who "felt rites." mo v,uu i
constrained to celebrate the Baceha- q See again adv Marc i 18 «l.
nalia," was required by a decree of the r See inf. c. 13. Lact. Instt. i. 13. *

None of the better Catsars persecuted the Christians. 13
things announced to him from Palestine in Syria, which had
there manifested the truth of the Divinity of that Person8.
The Senate, because they had not themselves approved it,
rejected it'. Caesar held by his sentence, threatening peril
to the accusers of the Christians. Consult your Annals :
there ye will find that Nero was the first to wreck the fury
of the sword of the Caesars upon this sect, nowr springing up
especially at Rome. But in such a first founder of our
condemnation we even glory. For whoever knoweth him,
can understand that nothing save some great good was
condemned by Nero. Domitian too, who was somewhat
of a Nero x in cruelty, had tried it, but forasmuch as he was
also a human being, he speedily stopped1 the undertaking,
even restoring those whom he had banished. Such have
ever been our persecutors ; unjust, impious, infamous, whom
even yourselves have been wont to condemn, by whom who
soever were condemned ye have been wont to restore. But
out of so many princes thenceforward to him of the present
day, who had any savour of religion and humanity, shew us
any destroyer of the Christians. But we on the other hand
have one to shew who protected them, if the letters of that
most august Emperor Marcus Aurelius be enquired of,
wherein he testifieth of that drought in Germany removed
by the shower obtained by the prayers of the Christians
who chanced to serve in his_ army*. As he did not

3 Justin. M. (Apol. i. 35. and 48.) t Bp. Pearson (Lect. iv. in Actt. n.
also mentions incidentally that Pilate 14.) explains it, " because he (T.) had
sent an official account (Acta) of His not approved of it in his own case," as
Death and miracles; (as was usual to referring to Tiberius' refusal of divine
transmit accounts of all important honours. (Suet. Tib. u. 26.) He is
events, so that the omission had been followed by Tillemont, H. E. art. S.
very improbable;) nor does there seem Pierre, n. 19. and Lardner. It seems
any ground to question this statement, safer, however, to adhere to the sense
which rests on Tertullian's authority; given by Euseb. (H. E. ii. 2.) S.
for the supposed improbability that the Chrysostom, (in 2 Cor. Horn. 26.) P.
Senate would venture to reject the Orosius, (vii. 4.) and otherwise there
proposal of Tiberius is met by the fact had been no ground for the mention of
that they did so, on different occasions, the " ancient law" just above.
without displeasing Tiberius, (Suet. u See Scorp. c. 14. Euseb. H. E. ii.
Tiber, c. 31.) This account, and those 25. Aug. de Civ. D. xviii. 52. Sueton.
of Lampridins (a heathen) as to other Nero. c. 16.
Emperors, who intended to associate x T. calls him " Subnero," de Pallio
the Lord with the heathen gods, c. 4.
mutually confirm each other, though Y Euseb. H. E. iii. 20.
the dishonour was, by God's providence, z See ad Scap. c. 4. The greatness
averted. aDd unexpectedness of the deliverance

14 Drought removed by prayers of Christians. Antonine s edict.
Apol. openly take off the penalty from the men of that sect",
— — — so in another way he openly made away with it by
adding a sentence, and that a more homd one, against
the accusers also. What sort of laws then be those which
only the impious, the unjust, the infamous, the cruel, the
foolish, the insane, execute against us? which Trajan
in part foiled by forbidding that the Christians should
be enquired after"; which no Adrian, though a clear
searcher into all things curious", no Vespasian, though
the vanquisher of the Jews, no Pius, no Verusd, hath
pressed against us ? Surely the worst of men, it might
be thought, ought to be more readily rooted out by
the best, as being their antagonists, than by their own
fellows. VI. Now I would have these most religious guardians and
'uliores avengers1 of the laws and institutions of their fathers
answer touching their own fealty, and their respect and

is confessed by the heathen also ;
some referred to by Euseb. (H. E. v. 5.)
and by extant writers, Dio. Cass. lxxi.
8 sqq. Jul. Capitolin. (Marc. Ant. i.
24.) Themistius (Or. 15.) Claudian (de
sexto cons. Honor, v. 340 sqq.) and of
these, Dio. §. 10. and Jul. Cap. mention
the further fact stated in Euseb. from
Apollinaris (Bp. of Hierapolis, a con
temporary) and others, that lightning
discomfited the enemy, while rain re
freshed the Roman army, which is
attested also by the Antonine column,
according to the engraving in Baronius,
A. 176. no. 23. The lightning alone is
dwelt upon by Claudian ; the rain by
Them, and visible on Antonine's medal
(ap. Pagi ad A. C. 174.) The heathen
differ only in ascribing it to the prayers
of Antonine himself, (J. Cap. Them.
Claud.) or (as was done in the first
plagues of Egypt) to the incantations of
Arnuphis, an Egyptian magician (so,
Dio C. Claud.) invoking Mercury, (to
whom the medal ascribes it, the column
to Jupiter Pluvius,) Dio C. Though
then there can be no doubt of a great
interposition of Providence, obtained
through the prayers of the Christians,
Tertullian seems to have been mis
informed as to the ground of the letter
of Antonine, whether as Euseb. states
(H. E. iv. 12.) it was sent by Titus

Antoninus, or (as the copies now bear)
by Marcus, (ib. e. 13.)
a In the extant Rescript (Eus. 1. c.)
it is taken off, " If any one persevere
in troubling any such, as such, let him
who is accused, be acquitted of the
charge, though he appear to be such;!;,
and let the accuser be subject to pu
nishment." This, however, may have
been local ; at Rome the old law was
still enforced under Commodus, Apol
lonius martyred, his accuser's legs
broken. (Eus. v. 21.)
b Ap. Plin. Ep. x. 98.
c Spartianus in Adriano Hist. Rom.
Scriptt. t. ii. p. 190 sqq.
& The martyrdom of S. Polycarp
and Justin, and many others in Asia
Minor, took place under M. Aurelius
Verus Antoninus, Eus. H. E. iv. 15— 17.
as also those at Vienne and Lyons,
(ib. v. 1.) It is supposed then, that by
Verus, T. means L. Verus, the brother
of M. Aurelius, after whose deatk.
Paulus Diac. states the persecution
under M. Aurelius to have taken place,
or that be means that he passed no
decrees against the Christians, though
the persecutions were carried on under
the old laws. This seems the more
probable, on account of the character
given to L. Verus; so Baronius, A.
164 init.

Romans respected not laws opposed to their corruptions. 15
deference towards the decrees of their ancestors, whether
they have fallen off from none, whether they have deviated
in none, whether they have not annulled such as are
necessary, and in proportion as they are the best fitted,
to good discipline. Whither have gone those laws which
checked extravagance and ambition ? which enacted that an
hundred asses, and no more, should be allowed for a
supper"; and that not more than one fowl, and that not
a fatted one ', should be introduced ? which expelled from
the Senate a Patrician on grave proof of ambition, because
he possessed ten pounds of silver g ? which forthwith pulled
down the theatres as they rose for the corruption of morals '' ?
which suffered not the badges of dignities and honourable
birth to be assumed without cause or without a penalty ?
For I see centenarian suppers, which must now be so named
from an hundred sesterces", and silver mines wrought out
into dishes, (it were a small matter if only for Senators, and
not for freed men k, or those who are even now having the
whip broken upon them.) I see too that it is not enough
that theatres should be single or uncovered. For it was for
the games forsooth that the Lacedaemonians first invented
their odious cloak1, that immodest pleasure might not be
chilled even in the winter. I see too no distinction left
in dress between matrons and harlots m. Touching women
indeed, even those rules of their forefathers have dropped,
which supported modesty and sobriety, when no woman
knew ought of gold, save on the one finger on which her
husband had placed the pledge of the nuptial ring ° ; when
women were so entirely kept from wine, that her own friends
starved a matron to death for unsealing the stores of a wine

= And that on the great festivals ; £8072 18*. id. jEsop spent as
only Lex Fannia, 11 years before the much on a single dish, Tert. de Pall.
third Punic war, (" lex centussis" c. 5. See other instances ib. and in
Lucilius,) renewed in the Lex Licinia. Adam's Rom. Ant. art. Money.
(A. Gell. ii. 24. Macrob. Sat. ii. 13.) k Drusillanus, a slave of Claudius, de
f Lex Fannia, Plin. x. 50. (al. 71.) Pall. c. 5. Plin. xxxiii. 52.
e i.e. wrought silver, A. TJ. C. 458. ' Tiberius first used it to this end,
The Censor was Fabric. Luscinius ; Dio. lvii. 13.
the expelled, Corn. Rufinus, had been m De Cult. Fem. n. 12. de Palho,
Dictator and twice Consul. (Val. Max. c. 4. " Varied and flond garments
ii. 9. 4.) Five pounds only were allowed, harlots use for their trade, rich women
Plin xxxiii 50 f°r ^e" luxury." Artemid. ii. 3.
h See de'Spe'cta'c. c. 10. - See Plin. xxxiii. 4. De Idol. c. 16.

Apol.

1 truci
data sit

16 Romans changed in every thing, even in religion.
, ... cellar"; and under Romulus one who had touched wine
I-6; was slain ' with impunity by her husband Mecenius. Where
fore also they were obliged to offer kisses to their nearest
kinsfolk, that they might be judged by their breath p. Where
is that happiness in marriages, favoured doubtless by good
morals, through which, during nearly six hundred years"
from the founding of the city, no one family wrote a writing
of divorcement ? In the women, now, owing to their gold,
no limb is light ', owing to their wine, no kiss is free : and
for divorce, it is now even the object of a wish, as though it
were the proper fruit of matrimony". As touching even
your gods themselves, the decrees, which your fathers had
providently enacted, ye, these same most obedient persons,
have rescinded. Father Bacchus, with his mysteries, the
Consuls by the authority of the Senate, banished not only
from the city, but from the whole of Italy'. Serapis, and
Isis, and Harpocrates with his dog-headed monster, having
been forbidden the Capitol ", that is, turned out of the palace
of the gods, the Consuls Piso and Gabinius (certainly not
Christians) renounced, overturning even their altars, thus
checking the vices of base and idle superstitions. These ye
having bestowed, have conferred the highest dignity upon
them. Where is your religion? Where is the reverence
due from you to your ancestors ? In dress, food, establish*
ment, income, finally in your very language, ye have
renounced your forefathers. Ye are ever .lauding the
ancients, yet fashioning your lives anew every day. By
which it is manifest, that, while ye fall back from the good
customs of your ancestors, ye retain and guard those things
which ye ought not, while ye guard not those which ye
n Plin. xiv. 13. (al. 12.) Val. Max. restored by popular tumult, but for-
6. 3. 9. bidden by Gabinius chiefly, A. U. C.
P Ib.andArnob.l. ii.p. 91. ed.Lugd. 695. (Tert. ib.) Arnobius, ii. 96. men-
<i 520. Val. Max. ii. 1. 4. And that tions both. Afterwards M. ^mil.
for barrenness. Paulus himself broke down the walls of
* De Cult. Fern. i. fin. the temple, Val. Max. i. 3. fin. The
• See Senec. de Benef. in. 16. Juv. worship was vix jesreque admissum,
vi. 20. Martial, vi. 7. ap. Hav. Macrob. i. 7. in the triumvirate by
t Liv. 1. xxxix. Val. Max. i. 3. Aug. Augustus, Dio. xlvii. 15. Lucan. ra.
de Civ. D. vi. 9. 83. but even afterwards only without
"n^? /wa] ?r,n flrTdiVarro the city> Dio- hii- 2- and a mile from
ap Tert. ad Nat. 1. 10.) by the Senate, it, liv. 6. The worship appears to have
and allowed only to be without the been that of the populace. (Tert..l.e.
walls, Dio. xl. 47. xln. 26. they were Val. Max. 1. c.)

Christians, so beset with enemies, must have been detected. 1 7
ought. Besides1 that very thing, which being handed down ' rpsum
from your fathers ye seem most faithfully to observe, ina
which ye mark out the Christians as specially guilty of
transgression, — I mean diligence in worshipping the gods,
wherein antiquity hath mostly erred, — although ye have
rebuilt the altars of the now Roman Serapis, although ye
offer2 your frantic orgies to the now Italian Bacchus, I will ' imm°-
shew in the proper place * to have been just as much
despised and neglected and destroyed by you, contrary to
the authority of your ancestors. For I shall now make
answer to the evil report touching secret crimes, that I may
clear my way to such as are more open.
VII. We are said to be the most accursed of men, as touching
a sacrament of child-murder, and thereon a feast, and incest
after the feast, where the dogs that overturn the candles, our
panders forsooth, procure darkness and an absence of all
shame besides, for impious lusts. Yet ' said to be' is ever the
word, and ye take no care to expose that which we have
been so long said to be. Wherefore either expose it, if
ye believe it, or be unwilling to believe it, seeing ye have
not exposed it. Through your own connivance it is ruled
against you, that that hath no existence which even your
selves dare not expose. Far other is the task which ye
impose on your executioner against the Christians, not that
they should confess what they do, but deny what they arey.
This religion dateth, as we have already set forth1, from
Tiberius. Truth set out with being herself hated ; as soon
as she appeared, she is an enemy 3. As many as are strangers 3inimica
to it, so many are its foes3: and the Jews indeed appro- Lufc
priately from their rivalry, the soldiers from their violence, 14.
even they of our own household from nature. Each day are36at,l0>
we beset, each day betrayed; in our very meetings and
assemblies are we mostly surprised. Who hath ever in this
way come upon a screaming infant ? Who hath kept for the
judge the mouths of these Cyclopses and Sirens, bloody as
he found them ? Who hath discovered any marks of im
purity even in our wives ? Who hath concealed such crimes,
« e. 13. a Athenag. Leg. §. 3. Orig. c. Cels.
1 See above, c. 2. i- 3.
z c. 5.

la Proverbial falsehood of report.
Apol. when he hath discovered them, or hath taken a bribe to do
L?- so while haling the men themselves6? If we be always
concealed, when was that, which we commit, divulged?
Yea, by whom could it be divulged? By the criminals
themselves forsooth! Nay, verily: since the fidelity of
¦ vei ex secresy is, by the very rule of all mysteries ', due to them.
omnium The Samothracian and Eleusinian are kept secret; how
»?yste- much more such as, being divulged, will in the mean time
norum voke even tne vengeance of man, while that of God
• is k£pt in store ! If themselves then be not their own
betrayers, it folio we th that strangers must be. And whence
have strangers the knowledge, when even holy mysteries
ever exclude the profane, and beware of witnesses ? unless it
be that unholy men have the less fear ! The nature of fame
is known to all. It is your own saying,
" Fame is an ill, than which more speedy none." (VlEG.)
Why " Fame an ill ?" because " speedy ?" because a tell
tale ? or because mostly false ? who, not even at the very
time when she beareth any thing true, is without the vice of
falsehood, detracting, adding, changing from the truth ! What,
when her condition is such, that she endureth only while she
lieth, and liveth only so long as she proveth not her words ?
for when she hath proved them, she ceaseth to be ; and, as
having discharged her office of talebearer, delivereth up
a fact. And thenceforward the fact is laid hold of, the fact
is named, and no one saith, (for instance,) ' They say that
this happened at Rome,' or ' The report is that he hath
obtained the province,' but, ' He hath obtained the province/-
and ' This happened at Rome.' Fame, a name for uncer
tainty, hath no place when a thing is certain. But would
any, but an inconsiderate man, believe Fame ? since a wise
man believeth not that which is uncertain. All may judge
that, over whatever extent it be spread, with whatever
assurance framed, it must needs have at some time sprung
from some one author, and thence creep into the channels of
tongues and ears. And a fault in the first little seed doth so
darken the rest of the tale, that none enquireth whether that
i> i. B. had they been bribed, they had let them go altogether

Internal evidence of falsehood of charges. lw
first tongue have not sown a falsehood % which often hap-
peneth either from the spirit of rivalry, or the wanton
humour of suspicion, or that taste for falsehood which in
some is not new, but inborn. But it is well that " time
revealeth all things," which even your own proverbs and
sayings testify, according to the general law of nature which
hath so ordained that nothing long remaineth hidden, even
that which fame hath not spread abroad. With good
cause then hath Fame been so long the only witness of
the crimes of the Christians'1. This informer ye produce
against us, who even to this time hath not been able to
prove that which she once threw out, and in so long a
period hath strengthened into an opinion.
VIII. That I may appeal to the authority of Nature herself
against those who presume that such things are to be
believed, lo ! we set before you the reward of these crimes.
They promise eternal life. Believe it for the moment : for
I ask this, whether even thou, who dost believe it, thinkest
it worth while to attain to it by such a conscience e ? Come
plunge thy knife into an infant, the foe of none, the accused
of none, the child of all. Or, if this be the office of another,
only stand by this human being, dying before it hath lived ;
wait for the young soul's flight; catch the scarce-matured
blood ; soak thy bread in it ; freely feed upon it. Meanwhile
as thou sittest at the meal, calculate the places where thy
mother, where thy sister is; note them diligently, so that
when the darkness caused by the dogs shall fall upon thee,
thou mayest not en-; for thou wilt incur pollution if thou
commit not incest. Thus initiated and sealed thou livest for
ever. I desire thee to answer whether Eternity be worth
such a price ; or if not, therefore it ought not to be believed
to be so. Even if thou shouldest believe it, I say that thou
wouldest not do it; even if thou wouldest, I say that thou
couldest not. And why should others be able, if ye are not
able ? Why should ye not be able, if others are able ? We,
c Obscurat, i. e. the original false- of the tale so disguise the fault in the
hood is so mixed up in all the parts first little seed, that none considereth
of the story, as to make it impossible &e."
to see clearly what the truth really is. d Athenag. Leg. §. 2.
(Tr.) According to another reading, e Salvian, 1. iv. (ubi sup.) p. 39. ed.
(obscurant) " And the other appendages Manut.
c 2

20 Those who joined Christians, must have discovered them.
Apol. I suppose, are of another nature ! Are we Cynopeans or
*-8- Sciapodes ' ? Have we other rows of teeth ? other nerves for
incestuous lust? Thou that canst believe these things of a
man, canst also do thems. Thou thyself also art a man, as is
a Christian. Thou that canst not do them, oughtest not to
believe them, for a Christian also is a man, and all that thou
also art. But (say ye) men while in ignorance are cheated'
and practised on1'. Because forsooth they knew not that any
such thing was asserted of the Christians, a thing doubtless
to have been looked to by them, and investigated with
all diligence! But it is the custom, methinks, for those
who desire to be initiated, first to go to the master of the
mysteries, and to note down what things must be prepared1.
Then saith be, ' An infant thou must needs have, still of
tender age, who knoweth not what death is, who can smile
under thy knife: bread too, with which thou must take
up the mess of blood : candlesticks moreover, and candles,
and certain dogs, and sops, which may make them stretch
forward to overturn the candles: above all, thou wilt he
bound to come with thy mother and sister.' What if they
will not come, or if thou hast none ? What, in short, must
solitary Christians do ? A man, I suppose, will not be a
regular Christian, unless he be a brother or a son ! What
now, even if all these things be prepared for men ignorant of
them ? Surely they know them afterwards, and bear with
and pardon them. They fear to be punished ! men, who, if
they publish them, will deserve to be defended ; who should
rather even die voluntarily, than exist under such a conscience.
Well! grant that they do fear. Why do they still go on!
for it followeth that thou canst not wish any longer to he
that, which, if thou hadst known it before, thou wouldest not
have been.
IX. To refute these charges the more, I will shew that
that is done by you, partly in public and partly in secret,
through which perchance ye have come to believe them of
us also. In the bosom of Africa, infants were publicly
/ ^ " d°g-feced'' and " feet-sha- h See details in Minut. F. p. 87.
dowed," fabulous monsters, ap. Plm. 1. • Apul. Milesiarum sive Metemorph.
T"- *• xi. pp. 255 et 269
e Salvian, iv. p. 93. Minut. F. p. 289. ™ Jb2,

Heathen imputed what themselves did — bloodshed. 21
sacrificed to Saturn k, even to the days of a proconsul under
Tiberius, who on the very trees of their temple which shaded
their crimes, as on consecrated crosses', hung up, alive1, to'viv°3
public view the priests themselves; witness the soldiery of"
my own country who executed that very office for that
proconsul. But even now this consecrated crime is con
tinued in secret. It is not the Christians only who defy
you ; nor is any crime rooted out for ever, nor doth any god
change his character. Since Saturn did not spare his own
sons, doubtless he persisted in not sparing those of others,
whom indeed their own parents offered of themselves, and
willingly paid their vow, and fondled the infants, lest they
should be slain weeping m- And yet murder by a parent
differeth much from manslaying. Among the Gauls a riper
age was sacrificed to Mercury. I leave to their own
theatres the fables of Tauri ". Lo ! in that most religious
city of the pious descendants of ^Eneas there is a certain
Jupiter0, whom, in his own games, they drench with human
blood. But, say ye, ' the blood of one condemned to the
beasts:' and therefore, I suppose, not so bad as that of a
man. Is it not therefore worse, because the blood of a bad
man"? Still in any case it is shed by manslaying. O
Christian Jupiter ! and ' the only son of his father' —
through cruelty ! But since as touching child murder it
mattereth not whether it be done from Religion or of mere
wanton will, though in the case of murder by a parent there
is a difference, I will appeal to the people. Of these
who stand around and pant for Christian blood, of your own

k Especially a Phomician, and so, a ' Hung them, as it were offerings,
Punic idolatry, see Diod. Sic. xx. 14. on the trees, whereon they hung the
The human sacrifices of Carthage and offerings to their God.
the Phoenicians are spoken of by Plato, m Which was ill-omened, add. Minut.
Politic, p. 315. Ennius, Ann. 7. Lact. F. 1. c.
Instt. (1.21.) from Pescenius Festus. n Eurip. Iphig. Taur. add. Minut. F.
Silius Ital. iv. 767. Porph. «j) &mx*i, 1- c. Aug. de Civ. D. vii. 19. and
1. 2. Euseb. Laud. Const. Athanas. adv. 26. &c.
Gentes, c. 25. Orig. c. Cels. v. 27. and ° Latiaris, Tert. adv. Gnost. c. 7.
others quoted on Minut. F. p. 291. ed. Minut. F. p. 198. and 297- Lact. i.21.
Ouzel. Saturn is identified with Baal, Tatian. adv. Grac. §. 29. (whom it
Procop. in Is. c. 46. ib. Athanas. 1. c. aided to alienate from Heathenism.)
to whom human sacrifices were also Athanas. c. Gentes, c. 25. Porph. mjJ
offered, Gesen. Monumm. Phcen. 453. &*>xts, 1. 2. p. 35. Plin. xxxiv. 7. and

and who is perhaps the same as Moloch, others quoted, ib.
id. Thes. v ita P Minut. F. p. 297.

22 Heathen admit their tasting human blood ;
Apol. selves, magistrates most just and most severe against us» how
L9- many will ye that I smite in their consciences, as slayers of
the children born unto them ? If indeed there be a differ
ence too as to the manner of death, surely it is with greater
cruelty that ye force out their breath in the water, or expose
them to cold and hunger and dogsq. For even those of
Lam. 4, riper age would desire to die by the sword. But to us,
9- manslaying having once been forbidden, it is not lawful
to undo even what is conceived in the womb, while the
blood is as yet undetermined to form a man. Prevention, of
birth is a precipitation of murder': nor doth it matter
whether one take away a life when formed, or drive it away
while forming. He also is a man, who is about to be one.
Even every fruit already existeth in its seed. Touching the
eating of blood, and such like tragic dishes, read whether it
be not somewhere related, (it is in Herodotus s, I think,) that
certain nations have ordained for the making of a treaty the
shedding of blood from their arms, and the drinking it the one
from the other '. Under Catiline'' also there was some drinking
of the same sort. They say too that among some tribes of the
Scythians every one that dieth is eaten by his relations \ I am
travelling too far. In this age, in this country, blood from a
wounded thigh, caught in the palm of the hand, and given to
eat, sealeth those consecrated to Bellona *. They too, who in
1 ha"se- the games in the theatre have drunk • with greedy thirst
'deju- the fresh blood streaming from the neck2 of the butchered
curren- crimillals to cure the falling sickness, where are they* ? they
tem too, who from the stage sup on the meat of wild beasts, who
fetch it from the boar, from the stag8? That boar hath

1 Ad Nat. ii. 12. Plin. Ep. x. 71. " Sail. Catil. i. 23. speaking doubt-
Lactant. vi. 20 Justin. M. Apol. 1. fully. L. Floras (iv. 1.) positively,
§. 27. Aug. de Nupt. l. 15. Minut. F. Minut. F. p. 297, 8.
P- 289- i r, l , ., * Massagetae, adv. Marc. i. 1. Herod.
* Exhort, ad Cast. c. 12. Athenag. i. ult.
Leg. §. 35. Minut. F. p. 290 hence r « Signat Bellonas" corresponds
the Christian Canons, Basil. Can. 2 with Minut. F. p. 298 9. Bellonam
andS&c.ap.Bmgh .16. 10. 3. and 4. sacrum suum haustu human! cruoris
• Vn \\l f*e ^edes and Lydians, imbuere. add Lactant. i. 21. the cutting
iv 70. of the Scythians. of the arms isname(J b Lu(jan_ ^
' Ta°- A n"- *"' 4£ °f *e ,natl°na P"d. in Comm. &c. Tib. Eleg. i. 6. ib.
under Mithndates. Mela, u. 1. ofse- » Plin. xxviii. 6 Corn Celans > in
veral tribes, Val. Max. ix. 11. of the 23. Minut. F. p. 299 '
Armenians: among American tribes, » Minut. F. 1. c.
Lips, ad Tac. 1. v.

confess, that Christians abhor that of animals. 23
from the man, whom he hath covered with blood, in strug
gling with him, wiped it off. That stag hath lain in the
blood of a gladiator. The paunches of the very bears are
in request, reeking yet with undigested human entrails".
The flesh which hath been fed on a man forthwith riseth in
the stomach of a man. Ye that eat these things, how far
removed are ye from the feasts of the Christians ? And they
too, who with brutal appetite seize on human bodies, do they
do the less because they devour the living ? Are they the
less consecrated to filthiness by human blood, because what
they take up hath yet to become blood ? They feed not indeed
on infants, but on those of riper age. Let your sin blush
before us Christians, who do not reckon the blood even of
animals among meats to be eaten % who for this cause also
abstain from things strangled, and such as die of themselves, Acts 15>
that we may not be defiled by any blood even buried within Le'vit.
their entrails. Finally, among the trials of the Christians, 22, 8-
ye offer them also pudding-skins stuffed with blood, as being
well assured that that, whereby ye would have them trans
gress, is unlawful among them. Moreover what manner of
thing is it to believe that they, who ye are assured abhor
the blood of beasts, pant for human blood ? unless perchance
ye have found it sweeter! Which very blood too it were
meet should be applied as a test of Christians, in like manner
as the altar, as the censer. For they would be proved
Christians1 by desiring human blood, as by refusing to sacri- ' proba-
fice, and would be to be slain on another ground if they chns-
tasted, in the same way as if they had not sacrificed ". And t,anl 1U1
surely ye would have no lack of blood in your examination
and condemnation of prisoners. Moreover, who are more
incestuous than those whom Jupiter himself hath taught ?
Ctesias relateth that the Persians are connected with their
mothers c. And the Macedonians also are suspected, because
when they first heard the Tragedy of CEdipus, laughing at
*> The wild beasts were so fed in the negandi si non gustassent, quemadmo-
arena, Salvian. de Prov. vi. p. 121. ed. dum si immolassent, " otherwise to be
Baluz. declared not to be Christians, if they
« The same argument was used by tasted not, in the same way as if they
Biblias Ep. Lugd. et Vienn. ap. Euseb. had sacrificed."
H. E. v. 1. see further Note A. at the e Tatian. c. Greec. §. 28. Brisson
end of the Apology. gives many authorities, de reg. Pers.
A The older Editions read alioquin 1. 2 sqq..

24 Heathen defdemen—textent of Christian purity.
Apol. the grief of the incestuous man they said, faewve t^v fx,>jrEg«;
I-10- Now consider what an opening there is to involuntary sin for
the commission of incest, the promiscuousness of your
debauchery supplying the materials. In the first place ye
expose your children ' to be taken up by the compassion of
any passing stranger, or resign them to be adopted by nobler
parents. Of a stock thus alienated, it must needs be that
¦semel the memory is sometimes lost; and when once1 a mistake
shall have chanced upon them, thenceforward it will go on
transmitting the incest, the generation creeping on with the
crime e. Then, secondly, in whatever place ye be, at home,
abroad, across the seas, lust is your companion, whose
promiscuous sallies may any where easily make children for
men unawares, so that the stock thus scattered, as it were,
* ut vei out of some portion at least of the seed2, doth through the inter-
semi'mlT course of man meet with its own reflected images, and
portione kuoweth them not for mixtures of incestuous blood. Us a
asper- most careful and most faithful chastity h hath fenced from
sum such a consequence ; and in proportion as we are safe from
adulteries, and from all transgression after marriage, so are
we also from the chance of incest. Some men, much more
secure, beat off by a pure continency the whole power of
such error, little children to their old age '. If ye would
consider that these things exist among you, ye would
perceive forthwith that they exist not among the Christians.
The same eyes would have testified of both. But two sorts
of blindness easily unite, so that they who see not things
which are, think also that they see things which are not.
So I might shew it to be in every case. Now for the open
sins. X. ' You do not,' say ye, ' worship the Godsk, and you offer
f Justin M. Apol. i. 27. Clem. Al. i Atheism was one of the three
Pa;dag. m. 3. Lact. vi. 20. Minut. F. charges against Christians. Athenag.
P- 30<> • , «¦ 3. Justin, Dial. o. Tryph. c. 17.
e Lact. 1. <=• Apol. i. 6. Epist. Anton, ap. Euseb.
h Christian chastity is appealed to, H. E. iv. 13. Arnob. 1. i. init. and
as a known fact, by Justin, Apol. i. p. 16. ed. LuKd. iii. p. 116 iv n 147.
I. 15. add. $. 29 Tatian, c. 37. Athe- v. p. 178. Lact. v. 9P vii 27' Cyril
nag. c. 32,33. Minut F. p. 307 Al.%. Julian, 1. ii. p. 4™ vll.'p. 238.
' ^TnLn t„T WM 1 y Sd P" 343' Prudent- Peri-Stephanon.
were as children. Justin M. 1. c. Hymn 14. Dio Cass 1 67 S 83
^T% ^ 310 °"S' "" CelS' *' 26' 1u°ted ,fey Korthcdt de Calumn. Pag'.
Minut. F. p. 310. c. 8. Elmenhorst ad Arnob. 1. i. p. 16.

genus

Charge of atheism — heathen gods dead men. 25
not sacrifices for the Emperors.' It followeth that we sacri
fice not for others for the same reason for which we do not
even for ourselves, simply from not worshipping the gods.
It is for sacrilege, therefore, and treason that we are arraigned.
This is the chief point in the case : nay it is the whole, and
certainly worthy of being considered, if neither presumption
nor injustice are to judge it, the one despairing to find,
the other rejecting, truth. We cease to worship your gods
from the time when we discover that they are no gods.
This therefore ye ought to require, that we prove that they
be no gods, and therefore not to be worshipped, because
then only ought they to have been worshipped, if they had
been gods. Then also ought the Christians to be punished,
if it were proved that those are gods, whom they worshipped
not, because they thought them not to be so. ' But to us,'
ye say, ' they are gods.' We challenge this, and appeal
from yourselves1 to your conscience. Let that judge us: let! a.vobis
that condemn us, if it shall be able to deny that all these 'ps's
gods of yours were men. If she too herself would go about
to deny it, she shall be convicted out of her own documents
of Antiquity, from whence she hath learned to know them,
which bear witness, to this day, both to the cities in which
they were born, and to the countries wherein, having wrought
any thing, they have left traces of themselves, nay even those
in which they are proved to have been buried '. Nor shall
I run through all separately, so many as they are and so
great, new, old, barbarian, Grecian, Roman, foreign, taken
in war, adopted, peculiar, common, male, female, of the
country, of the town, of the fleet, of the army. It is idle to
go over their very titles. Let me sum up all in brief: and
that, not that ye may learn, but be reminded of them ; for
certainly ye act as though ye had forgotten them. Before
Saturn there is, according to you, no god"1. From him is
The grounds were, not worshipping the translated and followed by Ennius,)
heathen gods, (Athenag. 1. c. and c. 13. Cic. de Nat. Deor. i. v. fin. c. 42. He
Justin, Apol. 1. c. Arnob. i. p. 16.) and is alsojreferred to by Euseb. Pr<ep. Ev.
that they had no known places of ii. 4. Minut. F. p. 160. Arnob. 1. iv
worship, [being obliged to conceal p. 147. Aug. de Civ. Dei, vi. 7. vii. 26
them,] Arnob. vi. init. Hence the cry Lact. i. 11. as also by many heathens
of the populace, " Away with the See also Clem. Al. Cohort, c. 2. p. 7.
Atheists," see Ep. Eccl. Smyrn. ap. m Ad. Nat. 1. 2. Macrob. Sat. l. 1
Eus.iv.15. Aug- de Civ. D. v. 8. Minut. F. p
1 Especially Euhemerus, (who was 209.

iv.

20 Saturn, the parent of heathen gods, a man.
Apol. the date of all Deity, though better or better known than
I. to- himself. Whatever therefore shall be proved of the ongin,
the same will also follow of the line. Touching Saturn,
therefore, as far as books teach, neither Diodorus the Greek",
nor Thallus", nor Cassius Severus", nor Cornelius Nepos, nor
any of that class of writers on antiquities, have pronounced
him to be ought else than a man. If we measure by the
evidence of facts, I no where find any more trust-worthy
than in Italy itself, wherein Saturn, after many travels, and
after his entertainment in Attica, settled, being received by
Janus or Janes as the Salii will have it". The mountain,
which he had dwelt in, was called Satumius': the city
which he had planted, is even to this day Saturnia 3 : finally,
the whole of Ttaly, after being called CEnotria, was surnamed
Saturnia'. From him first came your tablets, and coin stamped
with an image u, and hence he presideth over the treasury.
But if Saturn be a man, surely he is born of a man", and,
because of a man, surely not of Heaven and Earth. But it
easily came to pass that one, whose parents were unknown,
should be called the son of those, of whom we may all be
thought to be sons'. For who may not call Heaven and
Earth his father and mother, in the way of reverence and
respect, or according to the custom of men, whereby persons
unknown, or unexpectedly appearing, are said to have
dropped down upon us from the skiesz ? In like manner it
happened to Saturn, coming unexpected every where, to be
called heaven-born. For even the vulgar call those, whose
birth is uucertain, " sons of Earth"." I say nothing of men
being as yet in so rude a condition, that they might be
" Siculus, 1. 1. Prsep. Ev. x. 3.
° A writer of Syrian history, African. r Dionys. i. 34. Varro de Ling. Lat
ap. Euseb. Pram. Ev. x. 1. referred to iv. 7. Aurel. Victor. 0. G. E. 3. ap.
by Lact. i. 13. Minut. F. 1. c. Heyne, Exc. 2. ad ^En. 1. 8. Aug. de
P It should be Cassius Hemina, a Civ. D. vii. 2.
writer of Italian history from the s Virg. .kn. 8. 358. Macrob. Sat. i.
earliest times to his own, A. TJ. C. 608. ,.
Voss. de Hist. Lat. i. 21. He is quoted ' lb. 8. 319  29
by Lact. 1. c. Minut. F. 1. c. Pliny, vii. " Minut F 1 c '
10. xxxv. 30. mentions Cassius Seve- * Minut! f! l". o'. Lact. i 11 v. fin.
rug, a celebrated orator (under Au- y Aurel. Victor de Orig. Gentis Eom.
gustus, Suet. Aug. 56.) but does not say i , 2. °
(as Pam. states) that he took much z Tib. Eleg. i. 3. Minut F 1 c
from him. „„.-„,„ " cic' ad Att.'l. i. En 10 &o
i Lact. i. 14. Minut. F. 1. c. Euseb. p" >

Principles of heathen, against their being made gods. 27
moved by the appearance, as though divine, of any strange
man, when even polished as they are at this day, men con
secrate as gods those whom a few days before they acknow
ledged by a public mourning to be dead". Enough now,
little as it is, of Saturn. I shall shew that Jupiter also was
as well a man as born of a man ; and so, in order, that the
whole swarm of his descendants were as mortal as they were
like the seed whence they sprung.
XI. And since, as ye dare not deny these to have been menc,
so ye have determined to affirm that they became gods after
their death, let us treat of the causes which have worked out
this effect. In the first place indeed ye must needs allow
that there is some superior God, and some dispenser of
Deity, who hath made gods out of men. For neither could
they have assumed to themselves that Deity which they had
not, nor could any give it to them which had it not, save
one who in his own proper right ' possessed it. But if there ^pud se
were no one to make them gods, in vain do ye presume that
they were made gods, when ye refuse them a maker.
Surely if they could have made themselves, they would
never have been men, to wit as possessing in themselves
the power of belonging to an higher state of being. Where
fore if there be one who maketh gods, I return to examine
the reasons for making gods out of men, and I find none,
unless it be that that great God lacked their services and aid
in divine functions. First it is unworthy of Him that He
should need the aid of any man, and that a dead one, seeing
that He, who was about to lack the aid of a dead man,
might more worthily have made some god from the first.
But I do not even see any room for such aid : for all this
body of the universe, whether, according to Pythagoras,
without beginning and without a maker, or, according to
Plato, having a beginning and a maker, in any case being once
for all, in the very act of its conception ",disposed, andfurnished, a in ipsa
and ordered, was found with a government of perfect reason". ^"g6p"
That could not be imperfect, which perfected3 all things, ^perfecit
b On the deifying of the Emperors see with certain laws, and self-governed,
Dio, 1. 59. k. 28. of Caligula. (according to their view,) it needeth
c Athenag. v. 28. and above on c. 10. not the aid of Saturn and his race.
d i. e. being provided once for all

28 gods discoverers not creators of goods, themselves bad.
Apol. Nothing awaited Saturn and the race of Saturn. Men must be
JLii- fools, if they be not assured that from the beginning rain
hath fallen from heaven, and stars have beamed, and light
hath shot forth, and thunders have roared, and Jupiter
himself hath feared those bolts which ye place in his hands;
that all fruit likewise sprang abundantly from the earth
before Bacchus, and Ceres, and Minerva, yea before that
first man whosoever he was ; because nothing provided, for
the maintenance and support of man, could have been intro
duced after man. Finally they are said to have discovered
these necessaries of life, not to have made them": but that
which is discovered, was, and that which was, will not be
accounted his who discovered, but his who made it : for it
was, before it was discovered. Further, if Bacchus be there
fore a god, because he first made known the vine, Lucullus,
who first introduced cherries generally into Italy, hath been
lo"7tD' hardty dealt with, because, being the pointer out, he was
omitted not thereupon deified as the author of a new fruit. Where
fore if the universe hath existed from the beginning, both
ordered and dispensed by fixed laws for the exercise of its
functions, there lacketh a cause in this particular for ad
mitting man to the Godhead, because the posts and powers
which ye have assigned to them, have existed just as much
from the beginning as they would have, even if ye had not
created these gods. But ye betake yourselves to another
reason, and answer that the conferring Deity upon them was
a means of rewarding their merits, and hence ye grant, I
suppose, that this god-making God is excellent in justice,
one who would not rashly, nor unworthily, nor lavishly,
dispense so great a reward. I would therefore recount their
merits, whether they be such as should raise them to heaven,
^ and not rather sink them down* into « the nethermost hell,"
which when ye choose, ye affirm to be the prisonhouse of
eternal punishments'. For thither are the wicked wont to
be thrust, and such as are unchaste towards their parents,
and their sisters, and the debauchers of wives, and th
ravishers of virgins, and the corrupters of boys/and they
who are of angry passions and they who kill, and they who
steal, and they who deceive, and whosoever are like some
e Lact. i. 18. rjba

Many men better than the gods, even though good. 29
god of yours*, not one of whom will ye be able to prove free
from crime or vice, unless ye shall deny that he was a man.
But as ye cannot1 deny that they were men, ye have, besides, ' potestis
these marks which do not either allow it to be believed
that they were afterwards made gods. For if ye sit in
judgment for the punishment of such men, if all who
among you are honest refuse the intercourse, the con
versation, the company, of the evil and the base, and if that
God hath admitted their compeers to a fellowship in his
own majesty, why then condemn ye those whose fellows ye
worship ? Your justice is a stigma upon heaven. Make all
your worst criminals gods, that ye may please your gods.
The deifying of their fellows is an honour to them. But to
omit farther discussion of this their unworthiness, grant that
they be honest, and pure, and good. Still how many better
men have ye left in the shades below ! in wisdom a Socrates,
in justice an Aristides, in warlike arts a Themistocles, in
greatness of soul an Alexander, in good fortune a Polycrates,
in wealth a Croesus, in eloquence a Demosthenes ! Which
of these gods of yours was more grave and wise than Cato ?
more just and warlike than Scipio? Which more great
of soul than Pompey ? more fortunate than Sylla ? more
wealthy than Crassus ? more eloquent than Tully ? How
much more worthily would he have waited for these to be
adopted as gods, foreknowing, as he must, the better men !
He was hasty I trow, and shut up heaven once for all, and
now blusheth doubtless to see better men grumbling in the
shades below.
XII. I say no more now of these, as knowing that, when I have
shewn what they are, I shall by the very force of truth shew
what they are not. As touching your gods therefore, I see
names only, the statues2 of certain dead men of olden time, and 2 statuas
I hear fables, and in their fables I read their mysteries. ~Q\itadded
as touching the images themselves I find nothing else than33 esse
materials akin to vessels and instruments of common use, or
from these same vessels and instruments, as though changing
their destiny by their consecration, the wantonness of art
transforming them, and that too most insultingly, and in the
work itself sacrilegiously : so that in very truth it may be a
% Athenag. u. 30.

30 Process of image-making disgrace to image-worship-
Apol. consolation to us in our punishments, especially since we are
i-ig- punished on account of these very gods, that they themselves
also suffer the same things in order that they may be made,
Ye put the Christians upon crosses and stakes h. What
image doth not the clay first form, moulded upon a cross and
a stake ' ? It is on the gibbet that the body of your god is
first consecrated ! Ye tear the sides of the Christians with
claws k : but upon your gods hatchets, and planes, and files,
are more stoutly laid over all their limbs. We lay down our
necks : until lead and glue and pegs have been used, your
gods are headless. We are driven to the beasts; those
surely which ye attach to Bacchus, and to Cybele, and to
Caelestis'. We are burned with fire : so too are they in their
original mass. We are condemned to the mines: it is
thence that your gods are derived. We are banished to
islands : in an island also one or other of your gods useth
to be born or to die ,u. If by such means any deity is formed,
then those who are punished are deified, and your Con
demned criminals ought to be called gods. But clearly your
gods feel not these injuries and insults in the forming of
them ; as neither do they the honours paid to them. 0
impious words ! O sacrilegious revilings ! Gnash your teeth
and foam upon us. Ye are the same men who approve of
a Seneca declaiming against your superstition in more
copious and bitter words". Wherefore if we worship not
statues" and cold images, very like their dead originals,
which the kites, and the mice, and the spiders, well knowp,
did not the renouncing of the discovered error deserve praise
rather than punishment ? For can we think that we injure :
those, who we are sure have no being at all ? That which is
not, suffereth nothing from any, because it is not.
h By impaling, (Theod.de Cur. Gr. They were pictured as drawn by lions,
s Aff. Disp. vm. mit.) or when exposed tigers, or lynxes
to the wild beasts Eus. H. E. ,. 1. or » Jupiterin Crete, Apollo and Diana
burnt alive, Lips, de Cruce. in Deiog, Jtmo in Samo£
i Justin M. Apol. i. 9. Ep. ad Diogn. * See in Aug. de Civ. D. vi. 10.
c. 2. Clem. Al. Cohort, c. 4. p. 15. » Spp ™t» -R .. Ii. j * «
Minut. F. p. 218. Arnob. vi. p. 200. ApoWy °f
k Cyprian, de Laps. c. 10. Auct. de PSeeBarueh vi 1Q ri„™ Al
Laud. Mart. init. Prudent, in Roman. Cohort, civ u lfi' A £ i •*
Mart. 451. They are still preserved at 202. Minut. F. pP; £{. £acMi \ Ve
.Home. in ps, 113. & 2 ... g.
1 The tutelary goddess of Carthage.

Profanations in heathenism toward their own gods. 31
XIII. ' But,' sayest thou, ' they are gods to us.' And
how is it that ye on the other hand are found to be impious,
and sacrilegious, and irreligious, towards those xgods?! Deos
neglecting those, whom ye presume to exist; destroy in gneghga-
those, whom ye fear, and even mocking those, whom ye 'is> &c-
avenge ! Mark whether I speak falsely. First in that", when2 qui
ye worship, some one, some another, of course ye offend
those whom ye worship noti. The preference of one cannot
go on without the slight of another, because there is no
choice without rejection. Ye despise then at once those
whom ye reject; whom ye fear not, by rejecting, to offend.
For as we have before shortly hinted, the case of each god
depended upon the judgment of the Senate. He was not a
god, whom man, after consultation, had refused, and, by
refusing, had condemned. Your household gods, whom ye
call Lares, ye deal with according to your household rights,
by pledging, selling, changing them, sometimes from a
Saturn into a chamber vessel, sometimes from a Minerva
into a pan, as each hath become worn and battered by being
long worshipped, as each man hath found his household need
the more sacred god. Your public gods ye equally profane
by public right, whom ye have in the register as a source of
revenue. Thus the capitol, thus the herb-market is bid for'.
Under the same proclamation of the crier, under the same
spear, in the same catalogue of the quaestor, Deity is con
signed and hired. But in truth lands charged with a tribute
are of less value : men assessed for a poll-tax are less noble.
For these are the marks of villenage. But the gods who pay
the highest tribute are the most holy ; yea, rather, they who
are the most holy pay the highest tribute. Their majesty is
made a source of gain : Religion goeth about the taverns
begging". Ye exact payment for a footing in the temple,
for access to the sacred rite. Ye may not know the gods for
nothing : they have their price. What do ye at all to honour
them, which ye do not bestow on your dead men also ?
i Athenag. u. 14. Aug. de Civ. D. Mater, whence the term fivrgayvgirai ;
vii. 1. ftfirgayvgevyTts, Diouys. Hal. ii. 20.
r The fees for visiting the capitol p.2/6.ed.Reisk. Aristot.B.het.iii.2. 10.
were let by auction every five years Clem. Al. Cohort, p. 20. ed. Pott.
(ad Nat. i. 10.) like the tolls of the Minut. F. p. 224. Aug. de Civ. D. vii.
herb market. 26. see below, u. 42.
s Chiefly the Dea Syria, Magna

32 Degraded objects of Roman worship— Simon Magus.
Apol. Temples all the same, altars all the same— the same dress
T-13- and badges on the statues. As the dead man hath his age,
hath his profession, hath his occupation, so hath the god.
How doth the funeral feast differ from the feast of Jupiter ?
a bowl from a chalice'? an embalmer from a soothsayer?
for a soothsayer also attendeth on the dead. But rightly do
ye offer divine honours to your deceased Emperors, to whom
even when living ye assign them. Your gods will count
themselves your debtors, yea will be thankful because their
masters are made their equals. But when among your
Junos, and Cereses, and Dianas, ye worship Larentina", a
public harlot, (I would at least it had been Lais or Phryne;)
when ye instal Simon Magus1 with a statue and the title of
an holy god ; when ye make I know not whom out of the
court pages a god of the synody; although your ancient
toritatepnblica,") that discovered, is by
an individual : 2. that the words are not
the same, nor the order: '3. that Justin
speaks of it, as a 3ingle case, and asks
for one statue to be removed, whereas
there were many statues of Simon ; (so
Baronius, who mentions one on the
Quirinal :) 4. that S. Augustine, wbo
makes the same statement, knew of the
Sabine Semo (de Civ. D. xviii. 19.) [as
did Lact. i. 15.] 5. that Theodoret,
Hser. Fab. i. 1. says, that the statue was
of brass, that this was of stone, [but it
does not seem that any statue was
found, but the base only, Baron. 1. c]
There is then to set against the
authority of Justin, only a similarity
of inscription and the identity of die
place, which however was full of temples,
and was hence called the sacred island,
(Liv. ii. 5. Plut. 1. c.) Another contrast
would be suggested by Baronius A. 44.
§. 55. who says on the authority of S.
Irenaeus, i. 20. [23, 4.] Epiph. xxi. 3.
that_ Simon's statue was in the form of
Jupiter, while that of Semo represented
Hercules. But these fathers are not
here speaking of the Roman statue, but
of that which his followers had and
worshipped, of which S. Irenaeus speaks
positively, of the Roman, as a report,
(ib. §. 1.)
7 The degraded Antinous, by the
Emp. Adrian, see Orig. c. Cels. iii. 36.
Hegesippus ap. Eus. H. E. iv. 8. Spar-
tian. in Adriano. An ancient inscription
calls him " enthroned" (cn(mm) " with
the Egyptian gods."

1 Out of which libations to the dead
were poured. The sameness of the
rites argues that the gods also were but
dead men.
u Area Larentia, the nurse of Romu
lus, Plin. xviii. 1. Licinius Macer ap.
Macrob. Sat. i. 10. A. Gell. vi. 7.
x Justin M. Apol. i. c. 26. gives the
inscription " Simoni Deo Sancto," and
says that the statue with this inscription
" stood by the Tiber between the two
bridges." This was the title of the
Island of jEsculapius, (Plutarch, in
Poplic. p. 221. ed. Bryan.) where A.D.
1572 was dug up a statue with the
inscription, " SemoniSanco"(or " San-
go") Deo Fidio sacrum Sex. Pom-
peius, &c. whence some have thought
that he confounded Semo [the Sabine
Hercules] with Simon Magus, and that
the more, since the i and e are inter
changed in inscriptions, e. g. Mircurius,
Gimina, and that the Sabine god is
called Sanctus, Ov. Fast. vi. 214.
Grabe ad Euseb. H. E. ii. 13. [This
however is doubtful. Sancto is thought
to be a corrupt reading, derived from
the abbreviation SCO. Yet he is called
Sanctus in the edd. of Sil. Ital. viii.422.
and in a second inscription it is used as
an epithet " Sango Sancto Semoni
Deo," which comes nearer to the use
in Justin, see Comm. in Ovid. 1. c. ed.
Burmann.] Tillemont, on the other
hand, remarks, (t. ii. Notes sur Simon
le Mag.) 1. that Justin implies (ib. c.
56.) that the statue was erected by
Claudius and the Senate, (and S.
Augustine affirms it, Hser. i. 6. " auc-

^Heathen neglected, their poets degraded, their gods. 33
gods be not more noble, yet they will account it a slight on
your part that that hath been allowed to others also, which
they alone had from the earliest ages preengaged.
XIV. I am unwilling1 to recount also your sacred rites. I > Nolo
say not what your behaviour is in sacrificing, when ye offer
up all your dying, and rotting, and scabbed animals ; when
from those that are fat and sound ye cut off all the super
fluous parts, the heads and the hoofs, which, even in your
own houses, ye would have set aside for your slaves and
your dogs ; when of the tithe due to Hercules ye lay not
even one third part upon his altar. I will rather praise" your 2 Lau-
wisdom, for that ye save somewhat of that which is thrown
away. But turning to your books, by which ye are in
structed in prudence and in honourable duties, what mock
eries do I find ! gods fighting, on account of the Trojans
and Greeks, matched against each other like pairs of
gladiators'! Venus wounded with an arrow by a man,
because she would fain deliver her own son JEneas, lest
he should be slain by the same Diomede a ! Mars almost
wasted to death by imprisonment in chains for thirteen
months b! Jupiter delivered by the aid of a kind of monster0,
lest he should suffer the same violence from the rest of the
gods ! and now weeping for the fall of Sarpedond, now foully
lusting after his own sister, and recounting to her his
mistresses, not loved, for a long time past, so much as her e.
Thenceforward what poet is not found to be a degrader of
the gods, after the example of his master ? One assigneth
Apollo to King Admetus for feeding his cattle f : another
letteth out to Laomedon the services of Neptune as a
builder e: and there is that one among the Lyric Poets,
Pindar I mean, who singeth of iEsculapius b being punished
by a thunderbolt, as the reward of his covetousness, because
he had practised medicine sinfully. Wicked Jupiter, if
the bolt be his ! unnatural towards his grandson ! jealous
¦ II. T. 66 sqq. found together in Justin Cohort, init.
» II'. E. 335 sqq. Rig. omits this see also Athenag. c. 21. 29. Clem. Al.
sentence, '" quod filium suum .ffinean, Strom, i. 21. t. i. p. 383. ed. Pott.
ne interimeretur ab eodem Diomede, ' II. 3. 314 sqq.
rapere vellet." ' E™"P- Alc- Pro1- Athenag. c. 21.
t> II. E. 385 sqq. g Eurip. Troad. Prol.
<= Briareus, P.. A. 399 sqq. h Pytb. iii. 96. Athenag. c. 29.
* II. n. 433 sqq. The instances are

34 Heathen gods alike degraded by their philosophers, con§diam
apol. towards his craftsman ! These things ought neither to be
J-1B- disclosed if true, nor invented if false, amongst the most
' ne/T religious of all people. Not1 even the tragic and comic
writers spare them ; or forbear to cite in their prologues the
distresses and the frailties of the family of some one of the
gods. Of the philosophers I say nothing, content with
Socrates, who, in mockery of the gods, swore by an oak, and
a goat, and a dog1. But (say ye) Socrates was on that
account condemned, because he disparaged the gods. Verily,
of old time, indeed at all times, truth is hated. Nevertheless
when, in repenting of their sentence, the Athenians both
punished afterwards the accusers of Socrates, and set up
a golden" statue of him in a temple, the reversal of his
condemnation bore testimony in behalf of Socrates. But
Diogenes1 too has some jest upon Hercules: and the Roman
Cynic Varro introduceth three hundred Joves, or perhaps I
should say Jupiters, without heads.
XV. The rest of your licentious wits work even for your
amusement through dishonour of the gods. Consider the
pretty trifles of the Lentuli m and Hostilii, whether in those
jokes and tricks ye are laughing at the buffoons, or at your
own gods; 'The adulterer Anubis,' 'The male Luna",'
' Diana ° scourged,' and ' The will of the deceased Jupiter'
read aloud, and ' The three starved Herculeses p' turned to
ridicule. But the writings also of the stage shew up all
their baseness q. The Sun mourneth for his son cast down

1 Theoph. ad Autol. iii. 2. Philostr. infers that Socrates meant symbolically
de vit. Apoll. vi. 9. Lucian in Icarome- his " genius" as a " guardian."
nipp. (ap. Her.) mention " a dog, goose, k Probably " brazen ;" " auream" for
(xim xos) xnm by a sort of alliteration " seream."
probably,) and plane." Schol. on Aris- > The Cynics continually jested on
toph. " a goose, dog, ram, and the like." Hercules, whose followers they pro-
It seems to have been a sort of protest fessed to be in their coarseness. Lucian
against perjury and swearing by the Vit. Auct. c. 8. Cynic. 13. and in part
gods at all : so the Schol. 1. c. Porph. Apuleius, Apol. p. 288. ed. Elm.
de Abstin. ni. Suidas ; saying that it ™ De Pallio, c. 4. Hieron. adv. Ruf.
was in imitation of Rhadamanthus. Apol 2
S. Augustine de Vera Rel c. 2. inter- n Th; moon was a d ¦ the East.
prete as Tert., that Socrates meant to (in Heb. and Arab, it is masc.)
imply that they were better gods, than • Horn. II <d 481—494
theists must think these to be gods or see in Athenaeus, x. 1. xiv. 72. Eurip
parts of God. add. Lact.m.20. P. Petit Ale. 747  802
Misc. Obss. iv. 7. remarks that the lArnob. 1. iv fin
" dog" only is mentioned by Plato, and

on the stage and arena; by actors and temple-robbers. 35
from Heaven, and ye are delighted : and Cybele sigheth for
her scornful shepherd, and ye blush not; and ye suffer
lampoons on Jupiter to be sung, and Juno, Venus, and
Minerva to be judged by the shepherd. Take the very fact', ' Ipsum
that the mask, representing your god, covers an ignominious2?"^
and infamous head'? of a person impure, and brought to this mid
point of skill by being unmanned, acting a Minerva or a°SU"'
Hercules? Is not their majesty insulted and their divinity
defiled, amidst your applause ? of a verity ye are more
religious in the theatre, where your gods dance forthwith
upon human blood, upon the stains of capital punishments,
furnishing arguments and stories to wicked wretches, except
that those wretches assume the characters of your gods
themselves. We have ere now seen Atys, your3 god from'vestrum
Pessinus, mutilated; and he who was burnt alive, was acting added
Hercules. We have smiled too, amidst sportive atrocities of
the noonday men % at Mercury examining the dead with his
red-hot bar. We have seen likewise the brother of Jupiter
conducting the dead bodies of the gladiators with his
hammer'- If these several things, and others which any
man might search out, disturb the honour of their divinity, if
they level to the ground the crown of their majesty, they
must surely be imputed to the contempt both of those who
do them, and of those for whom they do them. But let
these be mere jests. Nevertheless if I shall add, (what the
consciences of all will no less admit,) that adulteries are
committed in the temples ", that debaucheries are carried on
about the altars, chiefly in the very abodes of the ministers
and priests, that under the same fillets and caps and purple
robes, lust is satisfied while the incense is burning, I know
not whether your gods may not complain more of you than
of the Christians. Certainly the committers of sacrilege are
ever found to be of your party; for the Christians have no
dealings with the temples even in the day-time; they too
perchance might rob them, if they too worshipped in them.
r See de Spect. c. 22. Minut. F. armour. Seneca (Ep. 7.) calls them
p. 345. Arnob. 1. vii. p. 239. Aug. de "mere murders," see Lips. Sat. ii. 15.
Civ. D. ii. 14. 27. ' i. e. the one, to try if any life were
* The gladiators, who had escaped left, the other to destroy it.
with their lives in the morning, were u Minut. F. p. 237.
made to fight at noon, without defensive
D 2

36 Calumnies against Christians — worship of ass's head ;
Apol. What then do they worship, who worship not such things ?
L 16" Already indeed it is easy to be inferred that they are the
worshippers of the Truth, who worship not that which is
false ; and that they err no longer, in that, by discovering
their error in which, they have ceased from it. Receive
this first: and hence ye may draw the whole order of our
sacred rites, certain false opinions being however first
refuted.
1 Nam, XVI. For as some of you ' have dreamed of an ass's head
dam111 being our God * ; a suspicion of this sort Cornelius Tacitus
hath introduced. For in the fifth of his Histories y, having
begun the account of the Jewish war from the origin of the
nation, having also discussed wrhat questions he chose, as
well touching the origin itself, as the name and the religion,
of the nation, he telleth us that the Jews being delivered, or,
as he supposed, banished, from Egypt, when they were
pining with thirst in the wastes of Arabia, places most
destitute of water, took as their guides to the springs wild
asses, which, it was supposed, would perhaps, after feeding,
go to seek water, and that for this service they consecrated
the image of a like creature. And so, I suppose, it was
thence presumed that we, as bordering on the Jewish
Religion2, were taught to worship such a figure. But yet
the same Cornelius Tacitus, (that most un-tacit man forsooth
in lies,) relateth in the same history ", that Cneius Pompeins, .
when he had taken Jerusalem, and thereupon had gone up
to the temple to examine the mysteries of the Jewish
religion, found no image therein. And without doubt, if
that were worshipped, which was under any visible image
* Caeoil. ap. Minut. F. p. 83. Severus thinks that Adrian's measures
V c. 3. He had it probably from against the Jews were directed against
Appion, see Joseph, c Ap. u. 10. It the Christians, Hist. S. 1. ii. p. 251. ed.
is repeated by Plutarch Symp. iv. 5. Galesin. see Haverc. ad Apol. p. 8.
D«nocritus ap Suid. v. ",f7', . All have much in common; the Chris-
Arri Jn TVit trtaIf Q ,f eWS by *i™s of the droumofafan much more;
Arnan Diss. Epist. n 9. and meant the Jews further diligently circulated
under the title by Dio Cass. 1. 67. c. 14 that the n,*:^ 6 ' ,,'
(of Clemens and Domitilla.1 and ?. fit «?J,f E£™*™s ™Ie .an "ff^

(of Clemens and Domitilla;) 'and 1.68 << sect " whn'tT ^ ™ FT*
-I/.CTVT > j-ij? i ¦ 1 1. sect- who had risen in Galilee:
al. (of Nerva's edict forbidding any (Just.'M. Dial. c. 17 108) and so
to be " accused for impiety on a Jewish ponnPr.rori tv,  -li. J, V ¦£-
tenor of life.") by Seneca ap. Aug de SKS66*4 them _*>* themselves. Kor-
Civ.D. vi. 11. and confused with them by
Sueton. Claud. 25. Ulpian. de Procons.
Off. 1. 3. (ap. Lac. ad o. 3.) Sulpitius

to ne •• accusea ior impiety on a Jewish connected them with themselves Kor-
tenor of life.") by Seneca ap. Aug. de tholt rpfero +„ a.* rnemseives. n.oi
Civ.D. vi.ll.andconfusedwiththemby proL t seot^ fi" P,eIseoutt- EccK
Sueton. Claud. 25. Ulpian. de Procons. a c 9 V> 33,

Worship of the Cross; retorted not admitted by Tertullian. 37
represented, it would be no where more seen than in its own
holy place, the rather because the worship, however vain,
had no fear of strangers to witness it ; for it was lawful for
the priests alone to approach thither; the very gaze of the
rest was forbidden by a veil spread before them. Yet ye
will not deny that beasts of burden and whole geldings",
with their own Epona, are worshipped by yourselves. On
this account perchance we are disapproved, because, amidst
the worshippers of all beasts and cattle, we are worshippers
of asses alone. But he also who thinketh us superstitious
respecters of the Cross, will be our fellow worshipper % when
prayer is made to any wood. No matter for the fashion, so
long as the quality of the material be the same ; no matter
for the form, so long as it be the very body of a god. And

b i. e. the whole animal, not his head
only. c Tert. does not imply that the
Christians worshipped the Cross, but
the contrary. Here, and in the charges,
as to the ass's head, and the imuris,
in all which there was no foundation in
fact, he answers by mere irony ; where
there was plausible ground for a heathen
so to think, as in the worship of the
Sun, he says so, and names the ground.
The irony too is such, as one would
not have used, who paid reverence to
thefigureof the Cross. Minut. F.p. 284,
imitating the passage, says, " Crosses
we neither worship nor wish for," in
allusion to the charge of the heathen,
p. 86. " so that they worship what they
deserve :" and p. 105. " so here are
Crosses for you, not to be worshipped,
but to be undergone." Julian (ap. Cyril
Al. vi. p. 195.) grounds the same charge
on their painting the figure of the
Cross, " Ye worship the wood of the
Cross, painting (mixy^xfeVtris) figures
thereof on the forehead and before the
doors," (tyyguQavres -rgi rZv otxnparatv.)
S. Cyril states, at great length, that it
was a memorial only of the mercies and
duties of the Cross ; to the same end
that they signed themselves with it. (de
Cor. c. 3. ad Uxor. ii. 5.) Of instances,
later than Tertullian's age, of homage
to the visible Cross, the followingplainly
prove nothing. Ambr. de ob. Theod.
<S. 48. " Helena raised and placed the
Cross of Christ upon the head of kings,
that the Cross of Christ might in kings
be adored," i. c. that the reverence paid

to kings might rather be paid to the
Cross over their brow. Id. de Inc. Dom.
Sacr. e. 7. §. 75. " Do we, when in
Christ we venerate the Image of God
and the Cross, divide Him?" not the
visible Cross, but the doctrine ; it stands
paralled to " His Divinity and His
flesh ;" as Euseb. Emis. (de adv. Joann.
Opusc. p. 9.) " But although they [the
Jews] declined that healing, we, the
Heathen, who have become worshippers
of the Cross (o/ vgos'xmyffouiTts vov irrttu-
{»») have received it, as said Isaiah (53,
5)." Jerome in Vita Paulae, Ep. 108.
§. 9. of her visit to the holy Sepulchre,
" Prostrate before the Cross she wor
shipped, as though she saw the Lord
hanging thereon." Not the Cross,
but the crucifix, is the temptation to
idolatry. Sedulius (A. 434.) earm.
Pasch. iv. " And that no one might
be ignorant that the form of the Cross
is to be venerated," (speciem Crueis
esse colendam) is not speaking of the
material Cross ; for he goes on to speak
of the Cross formed by the four quarters
of the Heavens, and that " Christ rules
the world compassed by the Cross."
The earliest instance then alleged is
that of Pseudo-Lactantius, de Pass.
Dom. (the other poem ' de Pascha,'
found with it, is of the age of Charle
magne.) These are lines in the mouth
of the Redeemer, depicted in the Church,
and bidding to " bow the knee, and
adore with tears the venerable wood of
the Cross." It the more illustrates the
previous silence. See further, Note B
at the end of the Apology,

38 Christians, praying toicards East, thought to worship su n.
Apol. yet how doth the Athenian Minerva differ from the body of
l- 16- the Cross ? and the Ceres of Pharos, who appeareth in the
market, without a figure, made of a rude stake and a shape
less log ? Every stock of wood, which is fixed in an upright
posture, is a part of a cross ; we, if we worship him at all,
worship the god whole and entire. We have said that the
origin of your gods is derived from figures moulded on a
cross. But ye worship victories also, when, in your
triumphs, crosses form the inside of the trophies'1. The
whole religion of the camp is a worshipping of the stand-,
ards e, a swearing by the standards f, a setting up of the
standards above all the gods«. All those rows of images" on
> in signisyour standards* are the appendages of crosses ; those hanging!
on your standards and banners are the robes ' of crosses. I
commend your care : ye would not consecrate your crosses
naked and unadorned. Others certainly, with greater sem
blance of nature and of truth, believe the sun to be our God.
If this be so, we must be ranked with the Persians ; though
we worship not the sun painted on a piece of linen, because
in truth we have himself in his own hemisphere. Lastly,
this suspicion ariseth from hence, because it is well known
that we pray towards the quarter of the east k. But most of
yourselves too, with an affectation of sometimes worshipping
the heavenly bodies also, move your lips towards the rising
of the sun. In like manner, if we give up to rejoicing
the day of the sun, for a cause far different from the worship
d Justin M. Apol. i. §. 55. Minut. F. were toward the East. (Tert. c. Valent,
P- 286- . u. 3. Const. Ap. ii. 57. so that other
e Claudian. in Rufin. 5. 366. Dionys. positions were rare exceptions, Socr. v.
Hal. vi. 45. p. 1142. They sacrificed 22. Paulin. Ep. 12. ad Sever.) as the
to them, Joseph, de B. J. vi. 32. place of our lost Paradise ; (Cyril Jerus.
» .< iVXT,A.48i ,_• , r„ Lect *ix- 6- P- 2fil- ed. Oxf. S. Basil.
8 "Follow the Koman birds [Eagles], de Sp. S. c.27. Const. Ap. ii. 57- Greg.
the special deities of the legions," Nyss. Horn. 5. de Or. Dom. t. i. p. 758.
German.cus, ap. Tac. Ann ii 17. Qusstt. adAntioch.q.37. Damasc.l.c.)
turning to the standards and gods of as the more eminent part of the world,
WiTnf ri^f:,"^ ™. (unde Cffilum ^gitf Aug. de serm:
h Of the gods and emperors. They Dom. in Monte, ii 5. Qusestt. ad
were of gold and silver. r»rrt.™i t ^ »«¦ ?,T, ,, ¦
¦ The banner was of silk and gold. £s antd t A°' ^V**1^ V
k Christians prayed to the East/as S fS 1 Apostolic tradition by
the type of Christ the Sun of rightecC Ou^tt L n & T? S° £?* £ *"
ness, (S. Clem. Al. Strom, vii. 7 p. 856 5 fn nI^" ^ U C" •0"gen ^
Damasc.iv.l2.)whencealsoinBaptiSm ti^KST, '!" a ^5
theyturnedtotheEasttoconfesscList, wwTwJ^^^8 ffi £
(S. Jer. in Am. vi. 14. Ambros. de iis most. odvious u>
qui initiantur c. 2.) and their Churches

Other calumny — Whom they did worship. 39
of the sun, we are only next to those, who set apart the day
of Saturn ' for rest and feasting, themselves also deflecting
from the Jewish custom, of which they are ignorant. But
now a new report of our God hath been lately set forth in
this city, since a certain wretch, hired to cheat the wild
beasts m, put forth a picture with some such title as this,
" The God of the Christians conceived of an ass." This
was a creature with ass's ears, with a hoof on one foot",
carrying a book, and wearing a gown. We have smiled both
at the name and the figure. But they ought instantly to
adore this two-formed god, because they have admitted gods
made up of a dog's" and a lion's head p, and with the horns
of a goaf and a ramr, and formed like goats from the loins',
and like serpents from the legs, and with wings on the foot '
or the back". Of these things we have said more than
enough, lest we should have passed over any rumour un-
refuted, as though from a consciousness of its truth. All
which charges we have cleared, and now turn to shew you
what our Religion is.
XVII. That which we worship is the One God, Who
through the Word by Which He commanded, the Reason by
Which He ordained, the Power by Which He was able1,
hath framed out of nothing this whole material mass with all
its furniture of elements, bodies, and spirits, to the honour, of
His Majesty ; whence also the Greeks have applied to the
universe the name KoVftos. He is invisible though seen,
1 The seventh day of the month, Mithra, c. 3. p. 128. c. 5. p. 202. Porph.
sacred to Saturn, as the seventh planet, also de Abstin. 1. iv. p. 54. ap. Elmenh.
was regarded as an ill-omened day for ad Minuc. p. 261. mentions in Egyptian
business, and so spent in idleness and idolatry, human figures " with the head
dissipation. Little reason had they of a bird or a lion," (whence the Nomos
then to reproach the Christians. On Leontopolites) and Arnob. 1. vi. p.
the seventh day among the Heathen, 116. ib.
see at greatlength, Seldende Jur.Nat. 1 Sispita or Lanuviana, Pan, and
et Gent. 1. iii. c. 15 sqq. Satyrs, see Spanheim. de Usu Numism.
m An apostate Jew, ad Nat. i. 14. p. 354. The Mendesians worshipped the
n The Empusa, or mid-day Hecate, goat. Strab. 1. c. Herod, ii. Clem. Protr.
had one ass's foot. Philostr. de vit. I.e. Minuc. p. 261. " de capro ethomine
Apollon. ap. Hav. mixtos Deos."
0 " The Hermopolitee worship a dog- ' Jupiter Ammon.
headed animal." Strabo, 1. 17. ap. Ouz. ! Pan. Porph. de Abstin. 1. 3.
ad Minuc. p. 263. also Athan. c. Gent. • Mercury, and sun-images. Macr.
Aug. de Civ. D. ii. 13. Clem. Protr. Sat. i. 19. "pennata vestigia" Martian.
2. 39. of the Cynopolitas. The dog was Capell. de Nupt. Philol. p. 20.
worshipped throughout Egypt. Strabo, u Cupido, &c.
1. c. &c. * Minuc. p. 141. 148.
P Probably Mithra. Ph. a Turre de

40 Natural language of Heathen attested Christian truths.
Apol. incomprehensible though present through His grace, incon-
I-17- ceivable though conceived by the sense of man. Therefore.
He is true ; and such is His greatness. Now that which can
ordinarily be seen, which can be comprehended, which can
be conceived, is less than the eyes by which it is scanned,
and the hands by which it is profaned, and the senses by
which it is discovered: but that which is immeasurable is
known to itself alone. This is it which causeth God to
be conceived of, while He admitteth not of being conceived:
thus the force of His greatness presenteth Him to men,
as both known and unknown. And this is the sum of their
offending, who will not acknowledge Him of Whom they
cannot be ignorant. Will ye that we prove Him to be, from
His own works, so many and such as they are, by which we
are maintained, by which we are supported; by which we
are delighted, by which also we are made afraid ? Will ye
that we prove it by the witness of the soul itself, which
although confined by the prison of the body, although
straitened by evil training, although unnerved by lusts and
desires, although made the servant of false gods, yet when it
recovereth itself as from a surfeit, as from a slumber, as from
' i sani- some infirmity, and is in its proper condition of soundness ',
't^am it nameth God, by this name only, because the proper name
patitur of the true God. ' Great God,' ' Good God V and ' which
God grant1,' are words in every mouth. It witnesseth also
that He is its Judge. ' God seeth ",' ' I commend to God,'
' God shall recompense me.' O testimony of a soul, by
nature Christian ! Finally, in pronouncing these words, it
looketh not to the Capitol, but to Heaven ; for it knoweth
the dwelling-place of the true God : from Him and from
thence it descended.
y " O bone Deus " Seribon. Larg. ' c.6. and by S.Cyprian, de Idol.Vanit.
compos. 84. m fine ap. Facciol. v. bonus, c. 6. p. 18. ed. Oxf. Arnob. 1. ii. hit
* „v &Jis «*e<«'Xo,, passim ap. Her. Lactant. ii. 1. Minut. F. p. 144. CyriU
Anstoph. Pint 347 .405. "But how 14. Breviarium in Ps. 95. v. 10.
must we speak P'Socr « If God . u TWe ., a Go(J ( Dena) in
T 4fi°SrPSnh %l°sl6~^n ?lat~° A1°lb- h He^en, who both heareth and seed.
p. 135. Steph. Iv, ™ e,,, «,«.! rx? what we do ., p, c H
xuiunrai. Soph. Al. 383. |i/v©ss<y tUin- " Tka nf „™a i. "=~<*f« »r

vers. ii. 5. see more fully de Testim. who beho Lti, 6a ,T „ j?- .
imaa, c. 2. 3. 4. 5. The argument S^oph El ??5 n^ "^ ^ thmg9,
eated, de Res. Cam. c. 3. de Corona, '

Advers, Animce.
repeated

Character and office of Hebrew Prophets. 41
XVIII. But that we might approach more fully and with
deeper impressions, as well to Himself as His ordinances
and His counsels, He hath added the instrument of Scripture,
if any desireth to enquire concerning God, and having
enquired, to find Him, and having found, to believe in Him,
and having believed, to serve Him. For He hath from the
beginning sent forth into the world men, worthy, by reason
of their righteousness and innocency, to know God and
to make Him known, overflowing with the Divine Spirit,
whereby they might preach that there is One God Who
hath created all things, Who hath formed man out of the
ground, (for this is the true Prometheus ",) Who hath ordered
the world by the appointed courses and issues of the seasons;
Who hath -next put forth the signs of His Majesty in judg
ment by waters and by fires'; Who, for the deserving of
His love, hath determined those laws, which ye are ignorant
of or neglect, but hath appointed rewards for these who obey* ' obser-
them ; Who, when this world shall have been brought to an ysnt,bus
end, shall judge His own worshippers unto the restitution 2 2 restitu-
of eternal life, the wicked unto fire equally perpetual andtl0nem
continual ; all that have died from the beginning being raised
up, and formed again, and called to an account for the
recompense of each man's deservings. These things we also
once laughed to scorn. We were of you. Christians are
made, not born suchd. Those, whom we have called
preachers, are named Prophets from their office of fore
telling. Their words, and the miracles also, which they
worked in witness of their being of God, remain in the
treasures of writings: nor are those writings now hidden.
The most learned of the Ptolemies, whom they surname
Philadelphus, and right well skilled in all lore, when, in his
zeal for libraries, he was vying, as I think, with Pisistratus,
amongst others of those records, which either antiquity or a
curious taste recommended to fame, on the advice of
Demetrius Phalereus, the most approved, in that day3, of3 tunc
grammarians, to whom he had committed the chief care
b Adv. Marcion. i. 1. de came birth, but re-birth maketh Christians."
Christ!, c. 9. S. Aug. de Pecc. Mer. iii. 9. Jerome,
c The Flood, and Sodom, as joined Ep. 60. ad Heliod. de Nepotian. §. 8.
2 Pet. 2, 5. 6. Cyril, Cat. i. 2.
d De Testim. Animas, u. 1. " Not

Apol.

42 Original, whence LXX translated, still preserved.
of these things, demanded of the Jews also their books,
Li!L writings peculiar to themselves and in their own vulgar
tongue, which they alone possessed. For the prophets
were of that people, and had ever addressed themselves to
that people as to the people and family of God, according to
the grace given to their forefathers. They who are now
Jews were formerly Hebrews: therefore are their writings
Hebrew, arid their language. But that the understanding of
them might not be lacking, this also was granted to
Ptolemy by the Jews, by allowing him seventy-two
interpreters, whom Menedemus also the philosopher8, the
assertor of a Providence, looked up to for the agreement of
their opinion. This moreover hath Aristeas affirmed unto
you, and so hath he left a public record of it in the Greek
language. At this day the collections of Ptolemy are shewn
in the temple of Serapis with the very Hebrew writings';
But the Jews also read them openly ; a taxed licence f. All
have access to them every sabbath day. Whoso heareth
shall find God: whoso moreover desireth to understand
shall be compelled also to believe.
igitur XIX. Extreme antiquity then ' in the first place claimeth
an authority for these documents. Even with yourselves there
is a sort of sacredness in a claim to credit from antiquity.
And so all the substances, and all the materials, antiquities,
arrangements, veins of each of your ancient writings, most
nations moreover, and famous cities, hoary histories and
» histo- monuments ", finally even the forms of letters, those witnesses
eTcanas and guardians of things,— methinks I still am saying too
little; — 1 say your very gods themselves8, your very temples,
and oracles, and sacred rites ; all these, the while, doth the
record of a single prophet surpass by centuries, laid up in
which are seen the treasures of the Jewish religion, and in
° Menedemus was a disciple of Plato. 1 c c 7
U? Z^steafrxxy^' wS2- ,/TVp°ll-tax, paid from the time of
de LXX Intt) riam'lv shew TtW °rr* T^a»,n. for free «se of their wor-
reference I'tlhfsSrfrLXXin Sornit^lf "i " J*^™; So*
answering the questions propcfef o Syria '^ ?C«\ "^ ^ A^- T
them, not to the story of the exact vii 54' ( P' Ub- ad Suet>> Mar0al>
agreement of their translation, of which g Clem Al «*. • „, ,„n
Pam. understands it. The anachronism TatianT'rw « T" '¦ 21, P* 139'
as to Menedemus is noticed by Hod™ PHrf TpraBp. Ev.^'s EuSebl Ch™

added

memo
riarum

inde
jam et

Superior antiquity of Moses and the Prophets. 43
like manner consequently1 of ours also. If ye have ever1 pro
heard of a certain Moses, he is of the same age with Inachus""
of Argos'; he precedeth by almost four hundred years, (for it
is seven years less than this",) Danaus, himself also a very
ancient among you: he goeth before the overthrow of Priam
by about a thousand years ' ; I could say also, having some
authorities with me", that he was five hundred years more
before Homer. Our other prophets also, although they come
after Moses, yet are not, even the very last of them, found to
be later than your first philosophers, and lawgivers, and
historians". For me to expound by what train of proofs
these things may be established, is a task not so much out
of reach as out of compass, not difficult, but at the same
time tedious. We must apply closely to many documents
and many calculations : unlock the archives of. even the most
ancient nations, the Egyptians, the Chaldaeans, the Phoe
nicians : call in the aid of their countrymen, by whom such
knowledge is supplied, a Manetho from Egypt, a Berosus
from Chaldaea, an Iromus king of Tyre moreover from
Phoenicia ; their followers also, Ptolemy the Mendesian, and
Menander of Ephesus, and Demetrius Phalereus, and king
Iuba", and Appion, and Thallus, and if any" confirmeth or3 si qui
refuteth these, as Josephus p the J8w, the native champion or" qm
Jewish antiquities. The Greek annalists likewise must be
compared with them, and the transactions of the various
periods, that the mutual connection of dates may be un
folded, through which the order of the annals may be made
1 Polemo Hellen. 1. i. Appion. c. Clem. Al. Strom, i. 21. p. 141. " some"
Jud. i. Hist. iv. ap. Justin. Cohort. §. 9. ap. Tatian. §. 31. who names other
Porph. adv. Christian. 1. iv. Africanus dates assigned, viz. 80, above 100, 140,
Ann. 1. v. ap. Euseb. 1. c. Ptolemy 180, 240, 317, after the Trojan war.
Mendes, ap. Clem. Al. Strom, i. 21. The expression shews that Tertullian
init. p. 138. Eusebius himself places was not anxious about the facts : his
Inachus 300 years prior to Moses, he is concern was but to arrest attention by
followed by S. Aug. de Civ. D. xviii. 8. shewing the impression which their own
k Joseph, e. Ap. i. 16. writers had of the superior antiquity of
' Joseph. 1. v. " nearly 1000." Euseb. Moses.
Praep. Ev. 1. u. from Porph. " above n Justin. Dial. u. Tryph. §.7. Theoph.
800." Theoph. ad Autol. iii. 21. " 900 iii. 23. Clem. Al. 1. c. p. 143. Euseb.
or even 1000." Tatian. §. 38, 39. and Praep. Ev. 1. c. Lact. iv. 5. Aug. de
Clem. Al. 1. c. more correctly " twenty Civ. D. xviii. 37.
generations," or, " 400 years." Cyril. ° He wrote an Assyrian history,
c. Jul. 1. i. "410." Eusebius himself (Tatian, 1. c. c. 36.) and is often quoted
Chron. " 228." by Plin. N. H.
"> Theopompus and Euphorion ap. p Ap. i. 13 sqq.

44 Present fulfilment of prophecy guarantee of the future.
Apol. clear. We must travel into the histories and literature of
}¦ 20-_ the world. And yet we have, as it were, already produced
a part of our proof, in dropping these hints of the means by
which the proof may be made. But it were better to defer
this, lest through haste we pursue it not far enough, or, in
pursuing it, stray too far from our course.
XX. To make up for this postponement, we now proffer
the more; the majesty of our Scriptures, instead of their
antiquity. If it be doubted that they are ancient, we prove
them divine. Nor is this to be learned by tedious method,
or from foreign sources. The things which shall teach it
you, are before your eyes, the world, and time, and its events.
Whatsoever is doing was foretold ; whatsoever is seen was
Matt, before heard of: that the earth swalloweth up cities, that
2 ' ' the sea stealeth away islands, that wars within and without
tear asunder; that kingdoms dash against kingdoms, that
famine, and pestilence, and all the special plagues of
1 fre- countries, and deaths for the most part ever haunting1,
pUjmrn* ma^e havoc well nigh of every thing ; that the humble are
que . exalted, and the lofty ones abased ; that righteousness
Ezek. groweth scant2, iniquity increaseth ; that the zeal for all
21, 26. g0od ways waxeth cold : that the offices of the seasons, and
omitted the proper changes of the elements are out of course ; that
Mat.24,the order of natural things is disturbed by monsters and
prodigies — all these thingshave been written of foreknowledge.
While we suffer them, we read of them ; while we review
them, they are proved to us. The truth of the divination is,
methinks, sufficient proof that it is divine q. Hence therefore
we have a sure confidence in the things to come also, as
being in truth already proved, because they were foretold at
the same time with those things which are proved every
dayr: the same voices utter them, the same writings note
them, the same spirit moveth within them. To prophecy,
time is but one, the time of foretelling things to come : with
men (if they deal with it) it is divided, while it is fulfilling,
while from the future it cometh to be reckoned the present, and
then from the present the past. What do we amiss, I pray
1 De Anima, c. 28. Orig. «. Cels. ' Justin M. Apol. i 30- 52. Dial.
"• 10- c- T)7ph- o. 7. Theoph. ad Autol. ii. 9.

Endof 'Jews proof 'they sinned,not Christians fell away fromthem. 45
you, in believing in the future also, who have already learned
to believe the same things through two stages of time ?
XXI. But since we have declared that this sect is sup
ported by the most ancient records of the Jews, although
almost all know, and we ourselves also profess, that it is
somewhat new, as being of the age of Tiberius, perchance
on this account a question may be mooted touching its state,
as though it sheltered somewhat of its own presumption
under the shadow of a most famous, at least a licensed,
religion; or because, besides the point of age, we agree
not with the Jews, neither touching the forbidding of meats,
nor in the solemnities of days, nor even in their " sign" in
the flesh, nor in community of name, which surely we
ought to do, if we served the same God; but even the
common people knoweth Christ as one among men, such
as the Jews judged Him to be, whence one might the
more easily suppose us worshippers of a man*. But neither
are we ashamed of Christ, seeing that we rejoice to be
ranked, and condemned, under His Name, nor do we judge
otherwise than they, respecting God. We must needs therefore
say a few words concerning Christ as God. The Jews
alone had favour with God, because of the excellent
righteousness and faith of their first fathers; whence the
mightiness of their race and the majesty of their kingdom
flourished, and so great was their blessedness, that they were
forewarned by words of God, whereby they were taught l to ' quibus
deserve the favour of God, and not to offend. But howDantUj
greatly they sinned, puffed up, even to doting 2, with a vain stored
confidence in their fathers, turning their course s from their randum
Religion after the way of the profane, though they them- 3 deri-
selves should not confess it, the end of them at this dayvantes
would prove. Scattered abroad, wanderers, banished from
their own climate and land, they roam about through the
world, with neither man nor God for their king, to whom it
is not permitted, even in the right of strangers, to greet
their native land so much as with the sole of their foot'.
s Trypho ap. Justin. Dial. c. 10. and 13. Justin M. Apol. i. 62. and
' Adrian's decree after the rebellion Hieron. Chron. Euseb. MMCXL.
of Barchochebas, Euseb. iv. 6. from Hilary (in Ps. 58.) speaks of the
Aristo PelltEus. see adv. Jud. c. 11, 12, prohibition as continuing, and S. Jerome

46 Immaculate conception.— The Word owned by Heathen.
Apol. While holy voices threatened them aforetime with these
I^h- things, all the same voices ever added this besides, that
it should come to pass, in the ends of the world's course,
that God would henceforward out of every nation, and
people, and country, choose unto Himself worshippers much
more faithful than they, to whom He should transfer His
grace, and that, more abundantly according to the measure
of His greatness, Who is the Author of. their religion. Of
this grace therefore and religion the Son of God was
proclaimed the Dispenser and the Master, the Enlightener
and the Guide of the human race, not indeed so born as
that He should be ashamed of the name of " Son," or of
His descent from His Father; not from the incest of a
sister", nor the defilement of a daughter ; nor had He for
His father a god, the lover of another's wife, with scales, or
horns, or feathers, or transformed into gold; for these are
the godheads of your Jupiter*. But the Son of God hath no
1 de pu- mother, no not of pure wedlock ' : even she, whom He
lclt,a seemeth to have, had not known her husband. But first
I will declare His substance, and then the quality of His
birth will be understood. We have already set forth, that
God formed this universal world by His Word, and His
Reason, and His Power. Among your own wise men also
it is agreed, that Ao'yoj, that is, ' Word' and 'Reason,' should
be accounted the Maker of all things. For Zeno determineth
that this Maker, who hath formed all things and ordered
them, should also be called Fate, and God, and the Mind of
Jupitery, and the Necessity of all things. These titles
doth Cleanthes confer upon the Spirit which, he affirmeth,
pervadeth the universe. And we also ascribe, as its proper
substance, to the Word, and the Reason, and the Power
also, through Which we have said that God hath formed all
things, a Spirit, in Which is the Word when It declareth1,
in Soph. v. 2. except that on the day of Fate, and Jupiter, were one." Cie. de
the destruction of Jerusalem, they paid Nat. Deor. i. 14. describes both as
for the permission, Seal. Anim. ad Pantheists, as Tatian (of Zeno) c. 3.
Eus. Chron. p. 216 Minut. F. p. 150. Yet, in as far as
«,, *% ad„Gr£°:.C- 2- AIo1, '• they sPake of G°d> ^ a Spirit, they
Ttotric^Gr^^Distlil- ptS " *" ^ ^ **
Zenon^^^ind^ "^i"^!^
Zenon. That God, and Mind, and was upon my tongue."

God the Son, God of God, Light of Light. 47
and with Which is the Reason when It ordereth, and over
Which is the Power when It executeth. This, we have
learned, was forth-brought from God, and by this Forth-
bringing, was Begotten, and therefore is called the Son of
God, and God, from being " of one substance with" Him ;
for that God also is a Spirit. Even ' when a ray is put forth ' Etiam
from the sun, it is a part of a whole ; but the sun will be in
the ray because it is a ray of the sun, and the substance is
not divided, but extended. So cometh Spirit of Spirit and
" God of God," as " light" is kindled " of light »," the
parent matter" remaineth entire and without loss, although 2 materia
mfttrtx"
thou shouldest borrow from it many channels of its qualities b

* Tertullian here uses the very words
adopted in the Nicene Creed, " God
of God, Light of Light, 'Oftoaima! ;" his
object, in the further application of the
metaphor, is, to shew the Heathen, that
they could not consistently object a priori
to theChristi an doctrine; these analogies,
though, as physical, imperfect, at least
silence objections. If in earthly things,
the same substance might exist, distinct
in some way but united, and procession
implied no diminution of the substance
whence it proceeded, how little were
they entitled to argue against the truth,
thus shadowed forth ! Tertullian else
where distinctly asserts the Consub-
stantiality of the Father and the Son,
(" of one individual Substance," adv.
Prax. c. 13. " Christ and the Spirit are
both of the Substance of the Father, and
they who acknowledge not the Father,
neither can they acknowledge the Son,
through the Oneness of Substance."
c. Marc. iii. 6. " In the Spirit is The
Trinity of One Divinity, Father, Son,
and Holy Spirit." de Pudic. c.2. "I every
where hold One Substance in Three
Conjoined." c. Prax. c. 12. add. c. 4,
and8.ap. Bull. Def.Fid.Nic. ii. 7.1,2.)
and His Coequality, (c. Marc. iv. 25. de
Res. Cam. c. 6. adv. Prax. c. 7, and
22. ib. §. 4. and adv. Herm. c. 7. 18.)
whence itis the more hard that Petavius
should press these analogies, as though
they implied that, as the whole sun
does not exist in the ray, neither does
the whole Divinity in the Son, (de
Trin. i. 5. 3.) In Bp. Bull's words (1. c.
|. 5.) " such comparisons are not to be
pressed too close, but to be taken
candidly, attending to the mind of the
author, as explained elsewhere more

clearly and unfiguratively. Tn some
things the likeness holds ; in some, not.
It agrees herein, 1. That as a ' portion'
does not alone and by itself constitute
the whole, so also the Son is not All
which is God ; but beside the Son, other
Hypostases, namely, the Father and
the Holy Spirit subsist in the Divine
Essence. 2. That as a portion is taken
from the sum or whole, and the whole
is by nature anterior to its portions or
paTts, so also is the Son derived from
the Substance of the Father, and the
Father, as the Father, is, as it were, by
Nature anterior to the Son. But the
likeness fails in this ; 1. By ' portion' we
understand what is divided and sepa
rated from the whole ; but the Son is ^nd
ever was undivided from the Father.
This Tertullian every where and uni
formly asserts, (adv. Prax. c. 8. 9. 19.)
2. A ' portion' is less than that whence
it is taken, but the Son is in all things
(save that He is the Son) like and
equal to the Father, and hath and
possesseth all the things of the Father.
Which also Tertullian clearly teaches
in the places just adduced. Add to this,
that adv. Marc. iii. 6., after he had said
that the Son was a portion out of the
fulness of the Divine Substance, he
presently subjoins expressly that that
Portion was " a sharer in His fulness."
t> Justin M. Dial. c. Tryph. §. 128.
" I said this Power was begotten of the
Father — butnotby severance, as though
the Essence of the Father were divided
off, as all things besides, when divided
and cut, are not the same as before they
were cut; and, as an example, I took,
how from fire we see other fires kindled,
that being nothing minished, whence

48 Relation of the Son to the Father.— He took our flesh of the Virgin.
Apol. So likewise that which hath come forth from God is God,
l. 21.' and the Son of God, and Both are One. And so this Spirit
of Spirit, and God of God, hath become ' the secondc' in
mode not in number'1, in order not in condition", and hath
Mic.5.i.gone forth, not gone out, of the original Source'. Therefore
this ray of God8, as was ever foretold before, entering into
a certain virgin, and in her womb endued with the form of
flesh, is born Man joined together with Godh. The flesh

many may be kindled, but remaining
the same." §. 61. " As in fire, we see
other fire produced, that not being
minished, whence the kindling was
produced, but remaining the same ;
and that which was kindled from it,
itself also manifestly existeth, not mi-
nishing thatfrom which it was kindled."
The came likeness is used by Tatian,
§. 5. (Bull, ii. 4. 4.) Athenag. Legat. §.
24. (of the Holy Ghost.) Bull, ii. 4. 9.
Hippolytus in Noet. ap. Fabr. t. ii.
p. 13. (Bull, ii. 8. 5.) Origen. e. g. de
Princ. i. 4. (see Bull, ii. 9. 14.)
Theognostus (ap. Athanas. Ep. 4, ad
Serap. §. 25. Bull, ii. 10. 7.) Dionysius
Alex. Apol. 1. 3. ap. Athanas. Ep.
de Sent. Dionys. 118. (Grabe. ad Bull,
ii. 11. fin.) Respons. ad qusestt. Paul.
Sam. t. i. p. 240. (Bull, iii. 4. 3.)
Lact. iv. 29. (Bull, ii. 14. 4.) Carm.
adv. Marc. v. 9. ap. Tert. ' genitum
de lumine lumen.' (Bull, iii. 10. 19.)
Aug. de Trin. vi. init.
E Hippol. M : Horn, de Deo trino et
uno, " When I speak of ' another,' I
speak not of two Gods, but as Light
from Light, and water from the source,
or a ray from the Sun."
d i. e. in mode of existence, as The
Son, not The Father, but not as to be
numerically distinct.
e i. e. in the " Order" of Persons,
within the Divine Unity, not in any
difference of Being. " Three, not in
Condition, but in Order ; not in Sub
stance, but in Form ; not in Power,
but Property ; but of One Substance,
and One Condition, and One Power ;
because One God, from Whom both
those Orders, and Forms, and Pro
perties are reckoned in the Name of
the Father, and Son, and Holy Spirit."
Adv. Prax. c. 2.
f Adv. Prax. c. 8. " We say that
the Son was forth-brought (prolatus)
from the Father, not separated."
S Heb. 1, 3. K.v»vyafffjt.tt cne "tiofyis
Aimv. Theognostus 1. c. founds the

language upon this passage, ix rm ™
Vlarfibs ot/ffias *<pu. ais rov (paras to kxzv-
yturfiit : and Origen de Princ. iv. 28.
p. 190. ed. de la Rue. Dionys. Al.
Apol. ap. Ath. de Sent. Dionys. §. 15.
Greg. Nyss. de Deit. Fil. et Sp. S. iii.
468. h Homo Deo mixtus ; lit. " mingled,
commingled with God," comp. de earn.
Chr. u. 15. c. Marcion. 1. ii. 27. The
same word is used by S. Cyprian,
de Idol. Van. c. 6. [concretus Id.
Test. ii. 10.] Zeno Veron. [1. ii.
Tr. 6. §. 1. ad 1 Cor. 15, 24. Tr. 8. §.2.
S. 2. de Nativ. " there, unimpaired
what He was, He meditateth to become
what He was not. So then mingled
with human flesh, &c ;" Leo, S. 3. de
Nativ. c. 1. (where a MS. substitutes
uniretur,) " immixtus," S. 4. in Epiph.
c. 4. N ovarian de Trin. c. 11. Divinitate
Sermonis in ipsa concretione permixtam,
add. u. 20. 21. Vigilius c. Eut. 1. 1. c. 24.
" commixtio." The translator of S.
Irenseus (iii. 19. ed. Mass.) commixtiis,
(where the original ap. Theodoret. has
i ttvteavn to» Ao'yov £o£ignsf , and (4. 37.)
commixtio et communio Dei et hominis.
S. Aug. de Trin. iv. 20. " Verbo Dei
quodammodo commixtus est homo."
Lact. iv. 13. " et Deum fuisse et
hominem ex utroque genere permix-
turn." Chrysol. S. 142. de Anmmc.
" misceri." In like way, xetitris, p'&fi
ftlywTiu, are used by Greg. Naz. Or.
42. de Pasch. [p. 682. ed. Morell.]
truyx^uns. Or. 51. p. 739. triyxsttfue,0!.
52. p. 747. (see Nicetas col. 1186.)
xiKtfarftivss, by S. Cyril. Alex. Thei.
1. 20. p. 197. and itixtiturit, Pasch. 8.
p. 103. amx^tthU, by S. Athanasius,
Or. c. Arian. iv. 33. trmanxfdh. by S.
Greg. Nyss. c. Eunom. 1. 1. 1. ii. p. 45,
»'"*{«n(, id. Cat. u. 11. t. ii. p. 498.
nnttUttant, c. 17. p. 517, 518. pity,
was originally used of the juxta-position
of solids, x(Zrit, of the union of liquid!
which were yet thought to be separable,
C^hilo de conf. ling. p. 347, ap. petav.de

Jeios overlook humility of the first Advent in glories of the second. 49
stored with the Spirit is nourished, groweth to manhood,
speaketh, teacheth, worketh, and is Christ. Receive for the
moment this tale, (it is like your own,) whilst we shew you
whereby Christ is attested. They also among yourselves,
who fore-ministered rival tales of this sort for the overthrow
of this truth, knew J that Christ was to come : the Jews too 1 sc;_
knew it, since it was to them that the prophets spake. For ebant et
even now they look for His coming' ; nor is there any other penes
greater cause of contention betwixt us and them, than voy"'
that they do not believe that He hath already come. fab.
For seeing that two advents of Him are declared, the first,
which hath been already fulfilled in the lowliness of the
human nature, the second which remaineth yet to come to
close this world, in the majesty of the Divine Nature then
shewn forth, through not understanding the first, they have
regarded, as the only one, the second, for which, being more
clearly foretold, they now hope ". For their sins deserved '
that they should not understand the former, since they
would have believed, had they understood, and would have ts- 6, 9.
obtained salvation, had they believed. They themselves ' °-

Incarn.iii.2.9. from whom, and Ballerini gling,' (xjSin;). Whereas you say you
ad Zeno (Opp. p. xci. Diss. 2. c. 3.) fear, lest some confusion (avowant)
j§. 14. 15. these instances are taken, shall be thought to have taken place, as
S. Augustine says, Ep. 137. (ol. 3.) in liquids when mingled together, I free
§. 11. (ib. §. 14.) " As in the unity of you from this fear. For they use this
person, soul is united to body, that so word in other than its proper sense,
man may be; so in unity of person, anxious to express the extreme union
God is united to man, that so Christ of the Natures, which came together."
may be. Tn the one person there is a After the heresy of Apollinaris had
mingling of soul and body ; in the other, sprung up, tmeis, unitio, was preferred,
is a mingling of God ; so that, when x;£a; having been abused by these, as
any heareth this said, he must abstract trvtifua, sociatio, by the Nestorians.
himself from that observation of the In like way, (as has been pointed out
senses, that two fluids are wont so to be to me) S. Ephraem uses the words,
commingled, that neither should retain .V^, anc- - ivo; the latter of which
its character unaltered; (though even J tne same^,ord as " misceo;" the
in corporeal substances light is mingled former used in older Syriac of any
with air, and uninjured.) The person of "junction, "came to signify "mingling,"
man then is a, mingling of soul and ' . „™ ° , ',
body; the person of Christ a mingling whence Zf*« "Thou umtedst,"
of God and man. For when the Word Z,_»~Z| " was united,'- was substi-
of God was commingled with a soul tuted for it, (as in Leo above.) see
having a body, It took at once both soul Assem.Bihl.Or.t.i.p.80 — 82.add.p.l07.
and body." Leporiusde libello emendat. i Adv. Jud. c. 7.
c. 4. " He could, without injury and k Adv. Jud. c. 14.
in very deed, be mingled." And S. 1 Adv. Jud. c. 11. Orig. c. Cels. ii.
Cyril in answer to Nestorius, 1. 1. 1. 6. 5. 6. 8. Minut. F.p. 319. Chrys. Horn.
p. 15. (ib. §. 16.) " Some of the holy 77. in Matt. 24. Hieron. in Is. 1. 17.
fathers also have used the word ' min- c. 63. Aug. de Cons. Ev. i. 1. and 13.

50 Summary of our Lord's Ministry and Death.
Apol. read that it is so written, that they were punished by the
I-21- taking away of their sense and understanding, and of the
Is'6,9'use of their eyes and of their ears. Whom therefore they
had presumed from His lowliness to be only a man, it
followed that they should from His power account a
magician m ; when by a word He cast out devils from men,
Matt, recovered the sight of the blind, cleansed the lepers,
11,6- strengthened anew the sick of the palsy, finally by a word
Mark 4. restored the dead to life, made the very elements ' obey Him,'
41 " stilling the storms and walking on the waters, shewing
John l, Himself to be the Aoyoj of God, that is, the Word, which
'¦ was in the beginning, the First-Begotten, accompanied by
Ps. 33, His Power and His Reason, and upheld by His Spirit, the
John 1 Same Who by a word both did and had done all things".
3. But whereas the rulers and chief men of the Jews were
confounded at His doctrine, they were so filled with indig
nation, chiefly because a great multitude had turned aside
after Him, that at length, they brought Him before Pontius
Pilate, then governor of Syria on behalf of the Romans, and
by the violence of their voices, wrung from him that He
should be delivered up unto them to be crucified. He had
Himself also. foretold that they would do this. This were
but a small thing, if the prophets also had not done so
' Is. 65. before1 ; and at length being nailed to the cross, He shewed
2 Ps 22
¦,g see ' many special signs to mark that death °. Of Himself* He
adv. with a word gave up the ghost, preventing the office of the
is. ' " executioner. At the same moment the light of mid-day p
resVorTd was witndrawn> ^e sun veiling his orb. They thought
it forsooth an eclipse, who knew not that this also had been
» Am. 8, foretold3 concerning Christ: when they discovered not its
advT cause> they denied it ; and yet ye have this event, that befel
Jud. I.e. -J" f?.el=" aP" 0r[g- %Cels- i- c 6. 28. nia et faceret et fecisset, with the
38 viii.9.; the then Jews, ap. Orig. c. Fulda MS. It has however a good
£t\w Vo,00^1;,?- °- 56- Tdm- sense' tha* " He shewed Himself to be
Schahb.fl04.paut. Wagenseil confa. the Word, in that He did, or He had
Tol. Jesch. p. 16. 17. of the Heathen done, all things by a word." Comp.
(apparently from the Jews) Arnob. i. Heb 13
¦W ' M ^T^rf't Ep\, ad ,?M- ° " Multa mortis illius propria osten-
Just M. Apol. i. 30 Au£ de Cons, dit insignia ; nam" restored^
Ev. i. 8. 9 10. 14. Eus. Dem. m. 6. P Dies media, orbem signante sole.
The miracles were confessed. Others morli„m n 7BTT. in
« Rig. omite Eundem qui verbo om- ^ C°mp- ^' Jud> °- *

Miraculous darkness at the Crucifixion recorded by Heathens. 51
the world, related in your own records i. Him being taken
down from the cross, and buried in a sepulchre, they caused
moreover to be surrounded with great diligence by a guard
of soldiers, lest, because He had foretold that He should
rise on the third day from the dead, the disciples removing
the body by stealth should deceive them, though suspecting
it. But, lo ! on the third day, the earth being suddenly
shaken, and the massive body being rolled away which had
closed the sepulchre, and the watch being scattered through
fear, and no disciples being to be seen, nothing was found in
the sepulchre save the grave clothes only of the buried1. ' sepuiti
Yet the chief men notwithstanding, whom it concerned to
spread a wicked tale, and to draw back from the faith* the
people, their tributaries and dependents, reported that He
was stolen away by the disciples. For neither did He shew Acts 10,
Himself to all the people, lest the wicked should be
delivered from their error, and that the faith which was
reserved unto no mean reward should cost some difficulty.
But He continued forty days with certain disciples in Galilee,
a region of Judaea, teaching them what things they should
teach. After that, having ordained them to the office of
preaching throughout the world, He was taken from them

1 " archivis" or" arcanis." Probably rities quoted by Eusebius, make it
the aceount sent by Pilate, spoken of probable that they referred to the
c. 5. : at all events, public documents, events at the Crucifixion. This pro-
So Lucian Martyr (ap.Ruf. H. E. ix. 6. bability would be diminished, if it be
p. 149.) refers to their own annals. This correct that there was a great eclipse of
statement then is independent of the the Sun in the same Olympiad. (Kepler,
question whether Phlegon (Orig. c. Cels. Eclogae Chroniese, p. 87. 126.) Origen's
ii.33.59.Euseb.Chron.p.202.ed-Scal.) argument (in Matt. Tr. 35. p. 922, 3.
in speaking of a very great eclipse ed. de la Rue) is, that no heathen
about this time, or Thallus, as sup- author (and especially not Phlegon) had
posed by Africanas. (Chron. ap. Routh explicitly related the darkness to have
Reliq. S. t. ii. p.] 83.) alluded to that been produced by an eclipse, (as some
event. Eusebius mentions also other Christians thought that it had, rniracu-
Greek memoirs, which he clearly dis- lously,) he does not imply that Phlegon's
•tinguishes from that of Phlegon, giving account might not refer to it, as him-
also the words of each (mi h li\Xon self had supposed it might, (c. Cels.
fi'iv cEAX;ivi«o7j v&ef&vtifiucriv tvtfoftiv Itrra- and, if it be his, Fragm. in Matt, in
pavfttva xetra Xi%tv Tttvra — y»a.Q}n 5 i App. Biblioth. Gall, quoted Routh, 1. c.
xtu<S>\iym) which Lardner (Test. P.ii. p. 337.) Tillemont, Note 35. sur J. C.
c. 13.) overlooked. With regard to these and Dr. Routh, 1. c. think, (it seems,
latter statements, the Heathen, not rightly,) that the mention of Phlegon
knowing the circumstances, might very in Afrieanus did not originally stand in
naturally have concluded that the dark- the text.
ness was produced by an eclipse, and ' A fide, others " ad fidem,'' " to
the combined mention of the earthquake their allegiance to themselves."
and the eclipse in the several autho-
E 2

52 " Godto be worshipped inandthrough Christ '," substance of Faith.
Apol. into Heaven in a cloud which covered Him ; an account far
T-21- better than that which your Proculi s are wont to affirm of
your Romuli. These things concerning Christ did Pilate,
himself also already in his conscience a Christian ', report to
Tiberius the Caesar of that day. But the Caesars also would
have believed on Christ, if either Cassars had not been
necessary for the age, or if Christians also could have been
Caesars. Moreover the disciples, spread throughout the
world, obeyed the commandment of their Divine Master;
who, themselves also, having suffered many things from the
persecuting Jews, with good will assuredly, in proportion to
their confidence in the truth, did finally at Rome, through
the cruelty of Nero, sow the seed of Christian blood u- But
1 mon- we will shew ' that the very beings whom ye worship, are
mus " sufficient witnesses to you of Christ. It is a great thing if
I can employ, in order that ye may believe the Christians,
those very beings on whose account ye believe not the
Christians. Meanwhile such is the system of our Religion ;
such an account have we set forth both of our sect and
name with its Founder. Let no man now charge us with
infamy, let no one imagine aught besides this, since it is not
lawful for any to speak falsely concerning his own Religion.'
For in that he saith that aught else is worshipped by him
than that which he doth worship, he denieth that which he
worshippeth, and transferreth his worship to another, and, in
transferring it, he already ceaseth to worship that, which he
hath denied. We say, and we say openly, and while ye
torture us, mangled and gory we cry out, ' We worship God
through Christ:' believe Him a man: it is through Him
and in Him that God willeth Himself to be known and
worshipped. To answer the Jews, they themselves also
learned to worship God through the man Moses: to meet
the Greeks, Orpheus in Pieria, Musseus at Athens, Melam-
pus at Argos, Trophonius in Boeotia, bound mankind by
their rites : to look to you also, the masters of the world,
Numa Pompilius was a man, who loaded the Romans with
the most burthensome superstitions. Let Christ also be
permitted to pretend to the divine nature, as a thing proper
• Liv. i. 16. also above, c. 5.
' In that he held Him guiltless. See » See c. ult.

Damons acknowledged by philosophers, poets, human nature. 53
to Himself, Who did not, as Numa, soften to a state of
gentler culture rude and as yet barbarous men, by con
founding them with so great a multitude of gods to be
propitiated ; but Who opened lo a knowledge of the truth
the eyes of men already polished, and blinded through their
very refinement. See then whether this Divine Nature of
Christ be real : if it be such that by the knowledge of it any
one be changed unto that which is good, it followeth that
any other, which is found to be contrary to it, must be
pronounced false; specially that, by all means1, which, hiding1 omni
itself under the names and images of the dead, doth by^^rf
certain signs, and miracles, and oracles, work out the proof
of a divine character.
XXII. And therefore we say that there are certain spiritual
substances : nor is the name new. The Philosophers acknow
ledge daemons, and Socrates himself looked unto the will of
a daemon. Why not ? since it is said that a daemon clave
unto him from childhood, dissuading him*: doubtless — from
good. The poets acknowledge daemons y; and now the
untaught vulgar oft putteth them to the use of cursing. For
even Satan the chief of this evil race, doth it, as though
from a special consciousness of the soul, name in the same
word of execration *. Moreover Plato * denied not that there

x The Daemon of Socrates dissuaded not to act, the daemon fore-signify-
him only. Plato puts this assertion re- ing," is obviously a less precise ac-
peatedly in Socrates' own mouth, and count. Tertullian gives it an ironical
that in words so similar, that there turn.
seems no doubt that they are those of y " Of the Greeks, Homer appears
Socrates. "With me this hath been, to use both names [gods and daemons]
beginning from a child that a certain in common, sometimes calling the gods,
voice hath come, which, when it daemons. But Hesiod clearly and defi-
cometh, ever turneth me away from nitely first set forth four kinds of being,
what I may be about to do, but im- having reason, gods, then daemons, then
pelleth me never (is) kveergaeu fu a-jo- heroes, lastly men." ("Ejy. x. 'Hft.
rji«i Tt „S crvrt)-" Apol. Socr. §. 19. ed. 107—199.) Plut. de Orac. Def. p. 431.
Bekk. " There is wont to follow me, E. quoted by Euseb. Praep. Ev. v. 4.
by the Divine appointment, a certain On Hesiod, see Plato Cratyl. (§. 32.
daemon, beginning from a child. And ed. Bekk.) Rep. v. §. 15. Proclus.
this is, a voice, which when it cometh Schol. ad Hesiod. 1. c. 1. 121. p. 119.
ever signifieth to me to turn away ed. Gaisf. Lact. ii. 15.
from what I may he about to do, but z See de Testim. Anim. c. 3.
impelleth me n.rver." trnfutUucartr^- * Sympos. t. v. p. 72. §. 28. ed. Bekk.
*h, TjoTjwi/ ti aviiriTi Theages, §. 10. " All Daemon-nature is between God
add Pheedrus, §. 43. and in part Apol. and mortal. Endued with what power ?
§.31. Xenophon's account (Mem. i. 1.) said I. Interpreting and transmitting
that " whereas others were withheld to the gods the things from men, and to
and impelled from action by omens, men those from the gods; of the one, the
and Socrates was directed to act or prayers and sacrifices ; of the other, the

added

54 Second, more corrupt, race of dasmons.
Apol. be angels also. Even the Magi " are at hand to bear
*• 22\ witness of both names. But how from certain angels cor
rupted of their own will a more corrupt race of daemons
proceeded, condemned by God together with the authors of
their race, and with that prince of whom we have spoken, is
made known in order in the Holy Scriptures'. It will
suffice at this time to explain the nature of their work.
Their work is the overthrow of man. Thus hath spiritual
wickedness begun to act from the first for the destruction of
man. Wherefore they inflict upon the body both sicknesses
and many severe accidents, and on the soul, perforce, sudden
s mira and strange extravagances. Their own wondrous * subtle, and
slight nature furnisheth to them means of approaching either
part of man. Much is permitted to the power of spirits,
so that, being unseen and unperceived, they appear rather in
their effects than in their acts : as when some lurking evil in
the air blighteth the fruit or grain in the blossom, killeth it

commands and requitals of the sacri- e. Cels. v. 55. mentions the spiritual
fices. But being in the midst between interpretation which he adopts, as de-
both, it fills up, so that the whole is vised by one before him, and so, con-
mutually bound together." Theodoret, trary to the received opinion, (xai t»»
Orat. 4. de Nat. et Mund. " Plato wgo nftm ns tkht* dmyaytv tls to", frig)
calls them gods and daemons, whom we ^v^m Kiym.) It is not however a
entitle angels, and said that they were Catnolie interpretation, (see on S.
the ministersof the God ofthe universe." Cyprian, xi. 12. p. 261. n. a. ed. Oxf.)
Minuc. F. p. 246. Cypr. de Idol. Van. S. August, also, who (Quaestt. ad Gen.
c. 4. S. Aug. de Civ. Dei,ix. 9. quotes 1. 1. qu. 3.) speaks doubtingly as on a
Labeo as affirming the same. point " difficult to be decided," main-
b Cypr. 1. c. Arnob. 1. p. 35. Lact. tains what is now the ordinary view,
ii. 15. Minuc. p. 245. de Civ. D. xv. 23. (rejecting however
c Gen. 6, 2. It is so interpreted also in both places abstract arguments :) and
by Justin M. Apol. i. 21. ii. 6. S. S. Ambrose seems so to take it in Ps.
Irenaeus, adv. Haer. iv. 36. 4. v. 29. 2. 118, 25. Serm. 4. y. 8. S. Cyril Alex.
Athenag. c. 24. (followed by Methodius c. Julian, 1. ix. init. and adv. Anthrop.
de Resurr. p. 307. ed. Paris from c. 17. Theodoret (Qu. 47. in Gen.) S.
Photius.) Clem. Al. Peed. iii. 2. fin. Chrysostome (Horn. 22. in Gen.) and
Strom, iii. 7. p. 193. v. 1. p. 235. S. Ephraem (Serm. 19. adv. Haer. Opp.
S. Cyprian, de Hab. Virg. e. 9. de Syr. t. 2.p. 478. add. ad loc.t. 1. where

Patientia, v. 11. Lact. ii. 15. Euseb. he gives that now received,) speak

Serm. 8. y. 58. Naz. Carm. 3. p. 64. sive Angelos." " Et angelis— et sanc-
hy Tert. again, de Idol. c. 9. de Cult, torum liberis eonvenit Somen caden-
Fem. „. 10. de Hab. Mul. e. 2. de Vei. tium." The context would lead the
i 'rg- U'I' eA1Marc; v- 18- lt °c™™ one way, that those who called on God
also in the Clement. Horn. 8. c. 13- were called « the sons of God :" on thd
15. and in Philo de Gigant. 1. 1. p. 262. „«,„.. v, „j ,— ,.„t,.. .._ . ....
ed. Mang. Joseph. Antiq. i. 43. in the T^T f d *= '"^ '« » a title giTO»
book of Inoch, Grab.Spk i.34™and ^re fnTe 6 T \> 6" 2' ^ 38''' ""
the Test, xii Patr. ib. 150. 213. Origen Ul T' to man-

Power, swiftness, sensuality, of daemons — they ape God. 55
in the blade, woundeth it in its full growth, and when the
atmosphere tainted in some secret way poureth over the
earth its pestilential vapours". By the same unseen course
of contagion therefore doth the blast of daemons and of
angels hurry onward the corruptions of the mind, through
foul madness and foolishness, or1 fierce lusts, with manifold ! aut
delusions, of which that is the chief, by which it commendeth
those gods to the captive and narrowed understandings of
men, that they may procure for themselves as their own, the
food of sweet savour and of blood offered to statues and
images'1; and what food is more cared for by them, than
to turn aside man from the thoughts of the true Divinity
by the delusions of a false divination f ? touching which very
delusions I will shew how they work. Every spirit is
winged : in this both angels and daemons agree : therefore in
a moment they are every where : the whole world is one spot
to them : whatever is done any where they know as easily as
they report it. Their swiftness is believed to be divinity,
because their substance is unknown s. So also they would
sometimes be thought the authors of those things which
they report ; and manifestly of evil things they sometimes are
so, but of good never. The counsels also of God they both
snatched, at the times when the Prophets were proclaiming
them ", and now also they cull in the readings which echo
them. And so taking from hence also certain of the allotted
courses of the future, they ape the power, while they steal
the oracles, of God. But in the oracles, with what

d Orig. u. Cels. viii. 31. c. 6. Lact. ii. 15. 16. Minuc. F. p. 248.
e See Cypr. de Id, Van. c. 4. The Chrys. in Ps. 113. §. 4. 134. §. 7.
lurking of daemons in images and their ' Plato, Sympos. 1. c. " Through
sensual delighting in the idol-sacri- this (the Daemon-agency) doth the
fices are mentioned by Athenag. Leg. whole of divining art hold its course ;
c. 27. That they fed on the sacrifices and the skill of the priests, and of those
is the opinion of Justin M. Apol. ii. engaged about the sacrifices and initia-
§. 5. Tatian. c. 12. Tert. again, u. 23. de tions and incantations, and the whole
Idol. c. 7. ad Scap. c. 2. Orig. c. Cels. of divination, and sorcery. But God
iii. 28. 37. iv. 32. vii. 5. 6. 35. 56. 64. doth not mingle with man, but through
viii. 18. Minut. F. p. 250. Chrys. de this is all intercourse of the gods with
S. Babyla, u. 14. Aug. de Civ. D. ii. 4. men, whether waking or sleeping."
Greg. Naz. Orat. 5. in Jul. 24. de ? Athanas. vit. Ant. §. 31. 32.
S. Cypr. §. 10. The same was held by h Justin, Apol. i. 54. 64. 66. Dial.
Celsus, ap. Orig. c. C. viii. 60 — 62. §. 70. 78. S. Cyril. Jer. xv. 11. speaks
Proph. de Abstin. 1. 2. (de Orac. ap. of Satan's spreading abroad semblances
Theod. c. Grsec. Disp. 3.) On their of the truth, to prevent the truth itself
presence in statues, Bel and the Drag, from being received.

,%• Chicanery of ' damons.
Apol. cunning they shape their double meanings to events, witness
L23- the Croesi ', witness the Pyrrhi k. But it was in the manner
in which I have before spoken of, that the Pythian god sent
back the message that a tortoise was being stewed with the
i fuerant flesh of a sheep '. They1 had been in a moment in Lydia. By
dwelling in the air, and by being near the stars, and by
dealing with the clouds, they are able to know the threaten-
ings of the skies, so that they promise also the rains, which
' venefici they already feel. They are sorcerers 2 also about the cures
of sicknesses; for they first inflict the disease, and then
prescribe remedies wonderfully new or of a contrary nature,
after which they cease to afflict, and so are believed to have
cured'". Why then should I speak at large touching the
other subtleties or even the powers of spiritual delusion?
the apparitions of Castor and Pollux ", and the water carried
in a sieve", and the ship drawn forward by a girdle p, and
the beard turned red by a touch q, that both stones might be
believed to be gods, and the true God not be sought after.
XXIII. Moreover if magicians also produce apparitions
and disgrace the souls of the departed; if they entrance
children to make them utter oracles' ; if, by means of
juggling tricks, they play off a multitude of miracles; if
they even send dreams to men, having, to assist them, the
power of angels and daemons, when once invoked, (through
whom both goats8 and tables' have been accustomed to
1 Herod, i. 53. 55. 91. children," (fiptpoftttm'ut,) in which the
k Ennius, ap. Cic. de Div. 1. ii. 56. children were slain and their entrails
1 Herod, i. 46 — 48. inspected ; and this, which is more
m Justin M. Apol. ii. 6. Dial. §. 30. frequently mentioned, (Eus. H. E. vii.
and 76. Iren. ii. 32. Orig. c. Cels. vii. 10. viii. 14.Socr. H. E. iii. 13.Recogn.
4. p. 325. Tatian. c. 18. Cypr. 1. c. ii. 13.) suits better with the more
e. 4. Minuc. F. p. 251. Lact. ii. 16. obvious meaning of " elidunt," "slay ;"
Jerome in TMah. c. 7. Aug. de Div. but the context is here of chicanery,
Daem. c. 5. de Trin. iii. 9. not of cruelty. For this inspection of
» Announcing victories, Plin. ii. 37. them, inspection by them in mirrors
Floras, n. 12. m. 3. &c. was afterwards substituted. Peucer de
° By a Vestal Virgin, Val. Max. Mag. p. 155. The reading " eliciunt"
viii. 1 Plin. xxviii. 3. Lact. ii. 17. is, probably, a comment o£ " elidunt,"
P Claudia Quinta Liv. xxix. 14. and as such, favours the sense given
i Domitius /Enoharhus, Suet. Ner. 1. in the text
'Apuleius describes this Apol. t ii. ¦ See Bulenger, 1. 3. de Divin. c. 22.
p. 497, 8 ed Elmenhorst. The first p. 215. Euseb? Praep. Ev. 1. ii. Clem.
words of the returning soul (as it were) Protrept. p. 9. quoted by Fabr. Bibl.
were regarded as oracular. See further Antiq. p. 416 Amrn Marc 1 2<)
Peucer de Div. p. 166. and Elmenh. ad Sozom. vi 35 atT„I.H W
loc. Justin M. Apol. i. c. 18 (whom 1. ii. ™ 30. P" g-
Tert. apparently had here in view.) t TheoramlnrT.;  j tt c
.peaks of the " inspection of immaculate Lex. v TripDS V°A*> S<?e ™ofm!im

Heathen gods, damions; daemons own themselves such to Christians. 57
prophesy;) how much the rather would that power study
with all its might to work of its own will, and for its own
business, that service, which it rendereth to the business-
making of another ! Or if angels and daemons do the same
works as your gods, where then is the excellence of the God
head f which we must surely believe to be higher than
every power? Will it not then be a more worthy presumption
that it is they who make themselves gods, since they shew
forth the same works which cause the gods to be believed,
than that the gods are on a level with angels and daemons ?
A difference of places maketh, I suppose, a distinction, so
that ye count those for gods from their temples, whom
elsewhere ye call not gods: so that he who rushefh over
sacred towers seemeth to be mad after another sort from
him who leapeth across the roofs of neighbouring houses,
and one kind of influence is declared to be in him who
woundeth his secrets or his arms, another in him who
cutteth his throat. The end of the madness is alike in
both, and the manner of incitement is one. But hitherto it
hath been all words: now shall follow a proof of the thing
itself, whereby we will shew that the quality of both these
classes is the same. Let some one be brought forward here
at the foot of your judgment-seat, who, it is agreed, is
possessed of a daemon. When commanded by any Christian
to speak, that spirit shall as truly declare itself a daemon,
as elsewhere falsely a god". In like manner let some one

u It may be that Tertullian looked time, c. Cels. i. 25. names them with
for some special intervention on such a other miracles, ib. 46. 67. viii. 68.
trial, or he may not have meant his which himself had seen, (add of these
words " by any Christian" to be taken ii. 8. and generally iii. 24. 28.) and
to the letter, but only to assert the apparently as wrought by a certain
frequency of the gift. The frequency class among Christians, (ib.i. 6.) but also
and notoriety of these miraculous cures that " no few among the Christians"
he asserts again, ad Scap. c. 2. 4. as still wrought them, (vii. 4.) and that,
peculiar to Christians, de Test. Anim. although for the most part holy, yet,
c. 3. Their commonness is implied also through the might of the N ame of
de Spect. c. 29. deldol. e. ll.de Cor. c. Jesus even " bad men," (according to
11. andbelowe. 37.43. Justin M. speaks Matt. 7,22.) Ib. i. 6. Heraldus quotes
of many having been and being cured, from c. Cels. viii. a statement, corre-
generally and at Rome, Apol. ii. 6 and spondingtothis of Tertullian, "ordinary
8. add Dial. c. Tryph. §. 30. 76. 84. individuals tfiiureu) work somewhat of
121. Tatian, u. 16. Theoph. ad Autol. this kind, the grace which is in the word
ii. 8. S. Irenaeus, ii. 32. mentions (among of Christ enabling them." They are
other miracles) that many so healed named as frequent by Minut. Felix,
were in the Church. Origen speaks of p. 232, 254. by S. Cyprian, (Ep. 76. ad
the vast number of such cures up to his Magn. v. fin. add. ad Donat. 4. p. 4.

58 gods also own themselves daemons-miraculous powers in Church.
Apol. be brought forward of those who are believed to be acted
-LilLupon by a god, who drawing their breath over the altar
• caran- conceive the deity from its savour, who are relieved' by
tur vomiting wind, and prelude their prayer with sobs'. That
very virgin Ca3lestisy herself who promiseth rains, that very
^sculapius that discovereth medicines, that supplied life to
Socordius, and Thanatius, and Asclepiodotus, doomed to die
another clay— unless these confess themselves to be daemons,
not daring to lie unto a Christian, then shed upon the spot
the blood of that most impudent Christian. What can be
plainer than this fact? what more to be trusted than this
proof? The simplicity of Truth is before you: her own
virtue supporteth her. Here will be no room for suspicion.

ed. Oxf. de Idol. Van. 4. ib. p. 17. ad
Demetrian, §. 8. ib. p. 208.) by Arnobius
i. p. 27. by Lactantius,Instt. ii. 16. iv. 27.
v. 22. init. 23 fin. by Eusebius (Dem.
Ev. iii. 6. p. 132,3. who says also, "our
Lord iswontto display, even to this day,
to those to whom He judgeth right, some
little portions of His [miraculous] power
by manifest and ascertained deeds, " v. ib.
c. 5. p. 109.) by Eustathius A. 320. in
very large terms, (" all who sincerely
mind the things of Christ," ¦jTmris ti <rct
rati Xfturrau vr/iModvrss iiKixtnvus, de En-
gastnmytho, p. 368. ed. Leo Allat. add.
p. 352.) Athanasius Orat. i. c. Arian.
c. 50. Julius Firmieus, p. 29. 30. and v.
fin. p. 61. Greg. Naz. Or. 2. §. 86.
Epiphanius relates one such case Haer.
30. c. 10. as also, earlier, Firmilian
Ep. 75. ad Cypr. S. Augustine again
single cases, de Civ. D. 1. xxii. c. 8.
§. 7. 8. Paula and Eustochium, (ap.
Jerome, Ep. 46. §. 8. at our Lord's
sepulchre.) The fulness and confidence
of these early statements, and the
gradual limitation of these cures, (as
Christianity was more established, and
perhaps as love waxed cold,) is the
more illustrated by the later explicit
statements of the cessation of miracles ;
as by S. Clirysostom repeatedly, (in
Ps. 142. §. 5. hom. 1. de S. Pentec. §. 4.
in inscript. Actt. hom. 2. §. 3. t. iii. in
Joh. Horn. 24. (23.) §. 1. Hom. 72.(71.)
§. 4. in 1 Cor. Hom. 29. init. Hom. 36.
§. 4. 5. Theodoret in I Cor. xii. 7. 9.
Junilius de part. Div. Leg. ii. 29. Op.
Imp. in Matt." Hom. 49. p. cciv. ed.
Ben. Greg. M. in Job. 1. xxvii. c. 18.
('for the most part, except when the
occasion required,') Damascene, (de Fid.

Orthod. i. 3. in contrast with early
successors of the Apostles, though
chiefly of himself, see the passages ap.
Lardner.) S. Chrys. speaks of the dread
and shrinking of daemons from the
sepulchres of martyrs, not of their ex
pulsion, { JtiriXu-wu not sx/SbXAm, t. ii.
93. 623. 674. 680. 691.) or of the
moral cures wrought by visiting them,
(p. 555.) to which he, probably, again
alludes, when he says, that many
of the " wonders," lavftttru, of the
Apostolic times had ceased, Hom. 14.
in Rom. §. 7.) S. Hilary, (in Ps. 64. v.
10.) S. Athanasius, (de Incarn. §. 48.) of
the silencing of oracles or soothsaying,
as, earlier, S. Dionys. Alex. (ap. Eus.
vii. 10.) of the bringing to nought
Satanic assaults. Else, cures wrought at
the sepulchres of martyrs, (Greg. Naz.
de S. Cyprian. Or. 24. §. 18. p. 449.
Ephr. S. Opp. Syr. t. ii. p. 349.) had
been but a testimony the more, in that
God still continued to honour " the
death of His saints," even when He had
withdrawn these gifts from the di
minished faith of His Church militant.
S. Cyprian, (de Idol. Van.) Minuc. F.
and Lactantius, make the same state
ment as Tertullian, that the daemons
were thus put to shame " in the pre
sence of their worshippers.' ' The modern
assumption then, that miraculous gifts
ceased with the last disciple on whom
the^ Apostles laid their hands, as it is
an a priori theory, so it is contrary to
all rules of evidence.
_ * Those possessed with a spirit of
divination, Pythonissae, as in Acts.
y See above, c. 12. below, c. 24.

These confessions prove at once that gods are deemons, Ch hist, God.59
Will ye say that it is done by magic, or some cheat of that
sort ? Aye ! if your eyes and your ears will permit you !
But what can be insinuated against that which is shewn
forth in undisguised sincerity ? If on the one hand they be
truly gods, why feign they themselves daemons ? is it to
humour us ? Then is your deity at once made subject to the
Christians, nor can that be accounted Deity, which is
subjected to man, and (if this contribute aught to shame) to
its own rivals. If on the other hand they be daemons or
angels, why do they take upon themselves elsewhere to act
as gods ? For as they, who are accounted gods, would not
call themselves daemons, if they were truly gods, lest forsooth
they should put themselves down from their majesty, so they
also, whom ye plainly acknowledge for daemons, would not
dare elsewhere to act for gods, if those whose names they
use, were any gods at all ; for they would fear to abase the
majesty of beings, without doubt higher than themselves and
to be feared. So utterly nought is that deity to which ye
hold ; for if it were aught, it would neither be affected by
daemons, nor denied by gods. Seeing then that both sides
agree in one declaration, affirming that they are no gods, ye
must allow that there is but one sort of such beings, namely
daemons. True on both sides. Now look for gods1, for, 'Verum,
whom ye took to be such, ye find to be daemons. But by que-
the same help from us, from these same gods of yours, whoJam
discover not this only, that neither they themselves nor any quaerite
others are gods, ye immediately learn this also, Who is
really God, and whether it be He, and He Alone, Whom
we Christians confess, and whether He ought to be believed
and worshipped according to the rule of the faith and
discipline of the Christian. Here they will say, " And who a 2 Dicent
is this Christ with His tale of wonders ? is He a man of e quls
common condition? is He a magician"? was He stolen
away after His crucifixion3 from the sepulchre by His3crucem
disciples ? is He even now in hell ? is He not in Heaven ?
and to come quickly * from thence also with a quaking of the * °cyus
whole universe, with a shuddering of the world, amidst the
wailings of all men save the Christians, as the Power of God,
* See above, c. 21.

60 Damons cast out by the Name of Christ.
Apol. and the Spirit of God, and the Word, and the Wisdom, and
I- 23- the Reason, and the Son of God ?" In all your scoffings let
them also scoff with you : let them deny that Christ shall
judge every soul from the beginning, the body being restored
to it. Let them say that Minos and Rhadamanthus (if it be
so), as Plato and the poets have agreed, are appointed to
fulfil this office from their seat of judgment. Let them at
least contradict the stigma of their own disgrace and
condemnation. Let them deny that they are unclean spirits,
which ought to be concluded even from their food, blood and
smoke, and putrifying burnt sacrifices of beasts, and the
most filthy tongues of the prophets themselves. Let them
deny that they are for their wickedness fore-ordained to
condemnation at the same day of judgment, with all their
worshippers and agents. But all this rule and power of
ours over them standeth in naming the Name of Christ, and
in making mention of those things which they look for as
hanging over them from God through Christ the Judgeb.
Fearing Christ in God, and God in Christ, they are
subjected unto the servants of God and Christ. From our
touch therefore and our breath ", seized by the thought and
lively image of that fire, they even come forth from the
bodies of men at our command, unwilling, and grieved, and
ashamed, before your presence. Believe these, when they
speak the truth of themselves, ye that believe them when
they speak falsely. None lieth to abase, but rather to
honour, himself. Credit is more readily given to those, who
confess against themselves, than to those who deny for
themselves. Finally, these testimonies of your own gods are
wont to make men Christians, because by believing them to
the utmost, we believe in Christ the Lord. They themselves
kindle our faith in our Scriptures : they themselves build up
the confidence of our hope. Ye worship them, as I know,
b In the Exorcisms in the Ancient 7. ed. 1.
Latin, Greek, and Syriac Liturgies, * The insufflation or exsufflation fol-
the evil spirit is adjured by the Name lowed upon the exorcism, see Ass. 1. c.
of the Holy Trinity, and mention made Bingham, x. 2. 8. S. Cyril Introd. $. 9.
of his final sentence to everlasting fire p. 4. xvi. §. 19. p. 213. ed. Oxf. see also
at the Day of Judgment. See them de Anima, c. 11. S. Iren. i. 9. Euseb.
in Assemani Cod. L.turg t. i- ii- or H. E. vii. 10. Prudentius Perist. Pass.
collected in "Scriptural Views of Holy Rom. 10. 920. Brisson. comm. ad tit.
Baptism," Note M. at the end, p. 266, cod. Theod. de feriis.

One supreme God owned by Heathens. 6 1
even with the blood of Christians. If then it were possible
for them to speak falsely under the hands of a Christian
desiring to prove the truth unto you, they would be
unwilling to lose you, so profitable and so serviceable to them,
even from the fear of being driven out one day by yourselves
perhaps, made Christians.
XXIV. All this confession of theirs whereby they deny
themselves to be gods, and whereby they make answer that
there is no other God, save this One, Whose servants we are,
is quite sufficient to refute the charge of sinning against the
public, and ' especially the Roman, Religion. For if they be 'public«e
certainly no gods, neither certainly is the Religion aught; and *™^
if the Religion be nought, because the gods are nought, neither
certainly are we guilty of sinning against Religion. But on
the contrary your reproach hath really2 recoiled upon your- * re isia
selves, who worshipping a lie, not only by neglecting, but added
moreover by warring against, the true Religion of the
true God, commit against the True One the crime of true
irreligion. Now3 then although it were allowed that these3 Nunc
were gods, do ye not grant, according to the common belief,
that there is some One higher and mightier, as. the King of
the universe, of perfect power and majesty ? For the most
part of men also do so apportion the Divine Nature, that they
will have the power of chief dominion to belong to One, its
offices to many : even as Plato d describeth the great Jupiter
as accompanied in heaven by an army of gods as well as of
daemons, and therefore that his officers, and his praefects, and
his governors, should be alike respected. And yet what
crime doth he commit, who directeth rather his labour and
his hope to earn the favour of the king4 himself, and alloweth * Caisa-
not the name of god, as he doth not that of emperor, to belong rem
to any save the prince alone ? seeing that it is judged to be
a capital crime to call any, or to suffer any to be called,
Caesar, save Caesar himself. Let one worship God, another
Jupiter: let one raise his suppliant hands to Heaven,
another to the altar of Fides " : let one in his prayer, (if ye
* InPhaedro, §. 56. ed. Bekk. " Jupi- and daemons, fitly ordered in eleven parts.
ter the great Lord andGuider (fiyiftm) See Arnob. iii. p. 117. Athenag. Leg.
in heaven, driving a winged chariot, c. 23.
goeth first, fitly ordering and calling for e This was close to the Capitol,
all things ; himfollowethan army of gods Plin. xxxv.

62 Romans tolerated all false religions in provinces, not the trite.
apol. think this of us,) tell the clouds', another the ornaments of
I-24. the ceiiing : let one devote his own life to his God*, another
that of a goat1'. For beware lest this also contribute to the
charge of irreligion, to take away the liberty of religion and
to forbid a choice of gods, so that I may not worship whom
I will, but be constrained to worship whom I will not. No
one, not even a mortal, will desire to be worshipped by any
against his will ; and therefore even to the Egyptians hath
been allowed the free use of a superstition, vain as theirs, in
consecrating birds and beasts, and in condemning to death
those who slay any god of this sort1. Every province also
and state hath its own god; as, Syria, Atargatis"; Arabia,
Dusares1; the Norici, Belenus"1 ; Africa, Caelestis"; Mauri
tania, her own Princes u- I have named, methinks, Roman
provinces, and yet no Roman gods belonging to them,
because they are not more worshipped at Rome than those,
who, through Italy itself, are from municipal consecration
ranked as gods, as Delventinus the god of the Casinienses;
Visidianus, of the Narnienses ; Ancharia, of the ^Esculani; of
the Volsinienses, Nortiap; of the Ocriculani, Valentia; of the
Sutrini, Hostiai, of the Falisci, Juno, who, in honour of her
father Curis, hath also received her surname'. But we
alone are forbidden to have a religion of our own '. We
offend the Romans, and are not held to be Romans, because
we worship not the god of the Romans. It is well that God
is the God of all, Whose we all are, whether we will or no.
But with you it is lawful to worship any thing except the
f Juv. xiv. 97. (of the Jews chiefly,) the Greeks " Derceto ;'' Plin. v. 23. it
Nilpraeternubeset ccelinumen adorant. was half-female, half-fish. Diod. Sic.
Cels. ap. Orig. c. Cels. v. 6. Diod. Sic. ii. 4. p. 14. : in other parts, it was the
1. xi. Eclog. p. 217. ed. Wess. Strabo, god; Dagon. lA. ;» for JA. » Gesen.
1. xvi. p. /61. ed. Casaub. see Kortholt rr,, ,,,,.i ^^i t , ?^r» i .
de Cal. Pag. c. 5. de nephelolatria. Theff .T- ^ "*'£, le?S?' °T^J
8, « And8 in truth whosoever will °n M™°- F- P- »«• 0tners As"
reflect, what he vows to God, and what 'i e~ , „ ¦„ . „ . t. \
vows he is to pay, let him vow himself, E"seb; f ***¦ Ev: \7: faP," W
let him pay himself. This is demanded .,. ,.Th.e tutelary god of Aquileia; Ca-
this owed :— his own image is rendered plt°hAn; ln Maximm. ap. Hav.
to Caesar; and be His own image " Above, c. Cypr.deIdol.Van.hb.de
rendered to God. Aug. in Ps. 115. fiom- et Pnfed. Dei (ap. Prosper.) m.
«. 8. "¦ ap. Hav.
' hDe Idol. o. 6. ° Lact- i- 15- Minuc. F. p. 214.
i Herod, ii. 65. p J^™- 3-
k So F. Adargatis, ad Nat. ii. 8. " f? . • otners Nortia again.
Argatis. Strabo, 1. xvi. fin. called by r Cuntis-
' * Athenag. c. 14.

Roman empire advanced not by, but against, their chief gods. 63
true God, as though He were not rather the God of all, of
Whom we all are.
XXV. Methinks I have proved enough concerning false
and true Deity, when I have shewn how the proof consisteth
not in discussions only and arguments, but in the testimony
of those very beings, whom ye believe to be gods, so that
there is now nothing in this question which needs to be
treated of again. Yet since the authority of the Roman
name specially cometh across us ', I will not pass by the ' inter-
controversy which the presumption of those provoketh, whoaucto.
say that the Romans have been raised to such a height ofritas
greatness as to be masters of the world, for the merit of their
very diligent devotion to Religion'; and that they' are so
fully gods, that those flourish above all others, who above all
others render service to them. These forsooth are the
wages paid in gratitude by the Roman gods. Sterculus",
and Mutunus, and Larentina, have advanced the empire !
For I cannot suppose that foreign gods would have
wished that favour should be shewn to a foreign nation
rather than to their own % and that they would have given up to
men beyond the seas the land of their country, in which
they were born, grew up, were ennobled, and buried. No
matter for Cybele if she loved the Roman city as the
memorial of the Trojan race, — her own native race forsooth,
which she.protected against the arms of the Greeks, — if she
foresaw that it would pass to those avengers, who she knew
would subdue Greece, the conqueror of Phrygia. A mighty
proof hath she thereupon put forth, even in our age, of her
majesty conferred upon the city, when, Marcus Aurelius
having been, at Syrmium, removed from the state by death on
the sixteenth day before the Calends of April, that most holy
of arch-eunuchs, on the ninth day before the same Calends,
on which he made a libation of impure blood by mutilating
his arms also, issued, as before, his accustomed orders on
behalf of the health of Marcus, who had been already cut
off. O slothful messengers ! 0 sleepy despatches ! through
1 Cic. Orat. xxx. de Harusp. Resp. Macr. Sat. i. 7. Lact. i. 20. Aug. Civ.
c. 19. Polyb. vi. 54. Valer. i. 1 . 8. Prud. D. viii. 15.
e. Symm. 1. ii. 489. Minuc. F. p. 228. * Prud. 1. c. 1. 532.
"As though n am ed from " man aring, ' '

64 Gods subject to Fates ; fates had only secondary worship:
Apol. whose fault Cybele did not before learn the death of the
I- 25" Emperor ! Verily the Christians would laugh at such a
goddess. But neither would Jupiter at once have suffered
his own Crete to be shaken by the Roman fasces, forgetting
that cave of Ida, and the Corybantian cymbals, and the most
pleasing odour of his own nursey there. Would not he have
preferred this his own tomb to all the Capitol, so that that
land should rather be the first in the world, which covered
, the ashes of Jupiter ? Would Juno too1 be willing that the city
added of Carthage, which she loved even in preference to Samos",
should be utterly destroyed, by the race of .Eneas forsooth ?
Whereas I know, " Here were her arms,
" Here was her chariot, here e'en now she cherished,
" (So might Fate will,) the empire of the world."
This wretched wife and sister of Jupiter prevailed nothing
against the Fates. Clearly,
" by Fate e'en Jove himself doth stand'."
And yet the Romans have not offered to those Fates, which
gave up Carthage to them contrary to the intent and vow of
Juno, as much honour as to that most abandoned she-wolf
Larentina. That many gods of yours have reigned, is
certain. Wherefore if they hold the power of bestowing
empire, from whom, when they reigned themselves, had they
received that gift? whom had Saturn and Jupiter worshipped?
Some Sterculus, I presume ; but that, at Rome b afterwards,
a suis together with their own2 native gods. Even if there were any
restored that reigned not, yet was the kingdom ruled by others, not as
yet their worshippers, because they were not as yet held to
be gods. Wherefore it belongeth to others to bestow the
kingdom, seeing that there were kings long before these
r The goat Amalthaea. shipped.elsewhere, their native gods also..
' c '^ "Ti?" '' , tt , 0thers nnderstand by " cum' indigenis
- See Pythian oracle, Herod, i. 91. suis," " together with their native wor-
Lact. n. 17. ^sch. Prom. v. 518 shippers," these non-Italian gods being
1° /I S°, ' ^ey mT Y™ M h were foreigners, joinini with the
worshipped the gods who made them native worshippers. This interpretation
such; and so, to be gods at Rome, has produced a reading, "cum indi-
Sterculus and the like ; but they were genis cuttoribus suis "
gods before, and so must have wor- = Prud. 1. c. 1. 346

Poverty of early Roman rites — they conquered their gods. 65
were inscribed gods. But how vain is it to ascribe the
eminence of the Roman name to the merit of their religious
zeal ! since it was after the establishment of the imperial, or
call it still the regal, power, in an advanced state of pros
perity, that Religion made progress. For although an
exceeding nicety in superstition was adopted by Numa, yet
the religious system among the Romans did not as yet
consist in images or temples. Religion was thrifty, and her
rites needy : and no Capitols were there, vying with the
Heavens °, but altars of turf thrown together as it chanced,
and vessels still of Samiaii ware, and but scant savour6, and
the god himself no where'; for at that time the talents
of the Greeks and Tuscans g in framing images had not as
yet over-flooded the city. The Romans then were not
religious before they were great, and therefore were not great
for this cause, because religious. But how could they be
great because of their religion, whose greatness proceeded
from irreligion ? For, if I mistake not, every empire or
kingdom is gained by wars, and extended by conquests.
Moreover wars and conquests consist for the most part
in the taking and overthrow of cities. This business is not
without injury to the gods. The same ruin embraceth walls
and temples, like massacres citizens and priests, nor doth
the plunder of sacred treasures differ from that of the pro
fane \ As many therefore as are the trophies of the Romans,
so many are their acts of sacrilege; as many as are their
triumphs over nations, so many are they over the gods ; as
many have been their captures, as there yet remain images
of captive gods. And therefore do they bear to be wor
shipped by their enemies, and decree to them an empire
without end, whose insults, rather than their fawnings1, they1 adola-
ought to have repaid. But they who have no sense of any['°n*sd'u
thing, are as safely injured as they are uselessly worshipped, lationes
q l<J. 1. 343. Euseb. Praep. Ev. ix. 3. They were
d Martial x. 51. of wood' or clay until the conquest of
' Exilis. Other Edd. and the ad Asia, Plin. xxxiv. 7.
Nat. ii. ult. ex illis, " and the savour ft De Spect. c. 7. Plin. 1. c.
all from these," but there some word is & From the capture of Syracuse,
omitted, nidor  ex illis. foreign temples were despoiled to orna-
' Borne had no images for 170 years, ment Rome, Liv. xxv. 40. add Minuc.
Varro, ap. Aug. de C. D. iv. 9. Plu- p. 229.
tarch. Num. Clem. Al. Strom, i. 15.

66 States older than their gods; the true Godbefore states and time.
apol. Surely it cannot consist with belief that they should be
L26- thought to have increased in greatness through the merits of
their Religion, who, as we have suggested, have either grown
great by injuring Religion, or have injured it by growing
great. They too, whose kingdoms have together made up
the sum of the Roman empire, were not, at the time when
they lost those kingdoms, without religions.
XXVI. See then whether He be not the Disposer of
kingdoms, Whose is both the world which is ruled, and man
himself who ruleth; whether He have not ordered the
changes of dominions with their times, in the course of the
world, Who was before all time, and made that world, the
universe of times. See whether it be not He Who exalteth
and putteth down states, under Whom the race of men once
lived without states. Why do ye err ? Rome in her rude
state is more ancient than certain of her own gods; she
1 ambi- reigned before so large a compass of Capitol was erected*.
(neut.) The Babylonians ' too reigned before the High Priests, and
extm- the Medes before the Fifteen k, and the Egyptians before the
Salii, and the Assyrians before the Luperci, and the Amazons
before the Vestal Virgins. Finally, if the religious rites of
Rome procure kingdoms, never would Judaea have reigned
aforetime, that despiser of those common deities, whose God
» Ro- too ye Romans" for some time honoured with sacrifices, and
her temple with offerings', and her people with treaties"1:
nor would ye ever have ruled over her, had she not at the
last sinned against Christ.
XXVII. A sufficient answer this to the charge of sinning
against the gods, because we cannot be thought to sin
against that, which we shew does not exist. Wherefore
when we are called upon to sacrifice, we take our stand
against it on the strength of our conscience, whereby we are
assured who those be, to whom these services are paid, under

l ^uc," p: ^38- under Simon. Again, Jos. A. xiv. 16 or
W no had the charge of the Sybil- 17, 17 or 19, are decrees of the Roman
hne books. senate as to amity with the Jews, under
Joseph. Ant. xvn. 2. (of Agrippa.) J. Caesar, and John Hyrcanus, (comp.
- "Mace. i. 8 n. 11 Jos Ant. xii. „. App. 1. ii.) and ibid, and c. 22 or 20,
17. under Judas Maccab.; Mace. 1. 12. are Epistles of M. Antony, and P.
Jos. A. xm. 8. or 9. under Jonathan; Dolabella to Hyrcanus." Pam.
Mace. i. 15. Jos. A. xiii. 12 or 9.

mam
restored

Heathen blind agents of Satan to seduce or terrify Christians. 07
the images which ye publicly expose", and the human
names which ye consecrate. But some think it madness
that, when we are able at once to sacrifice for the moment
and to escape unhurt, our fixed purpose remaining stedfast
in our own mind, we prefer to our safety a perverse resist
ance0. Ye give us forsooth counsel whereby we may cheat
yourselves ! But wre know whence such counsels are sug
gested, who it is that setteth all this in motion, and how at
one time by cunning persuasion °, at another by harsh
violence, he worketh for the overthrowing of our constancy.
It is in truth that spirit of dsmoniac and angelic pro
perties, who rivalling us because of our separation from
him ', and envying us because of the grace of God bestowed
upon us, maketh war against us out of your minds *, which,
by the secret influence of his spirit, are disposed and
prompted to all that perverseness in your judgments, and
that injustice in your wrath, to which we began at the first
to speak ". For although all the power of daemons and
spirits ' of that sort were made subject to us, yet, like naughty ' *pi-
servants, they sometimes mingle contumacy with their fear,
and delight to injure those, whom at other times they
reverence ' : for even fear inspireth hatred. Besides, also,
their desperate state, arising from their previous con
demnation, counteth on the comfort of enjoying meantime
D Above, on c. 13. mouth of the ungodly judge possessed
° The refusal to abandon their faith by him seemed to advise, saying, ' Con-
was sometimes called "obstinacy." sultfor thyself.'" The like forms " Con-
(Plin. Ep. to Trajan, Diocletian, ap. suletibi,""Misereretai,"&c.wereused;
Hermogen. 1. vii. in Collat. legg. Jud. in Agon. Macr. V., Vincentii ; comp.
et Rom. tit. xiv. Tert. ad Nat. i. 17. 18. the persuasions in Ens. H. E. iv. 15.
Lact. v. 2. Prud. Hymn. ii. 17- de bis (Germanicus and Polyearp), viii. 7.
Agon. Rom. xiv. 63. 681. " a rash (Philoromns, Pbileas) de Mart. PaL
desperateness." below, c. 50. Arnob. vi. c. x. ( Pet. Apselamus) Tert. Scorp.
init. Lact. v. 9. Caecil. ap. Minuc. c. xi. Her.
p. 71. edict of Maximin. ap. Ens. H.E. i Justin, ApoL i. 14.
ix. 1. quoted by Kortholt, in Plin. et ' Above, c. 2.
Traj. Epp. p. 57 — 59. or madness, " c. 1. see Justin, Ap. i. 6. 57- ii.J.
Plin. 1. c. edict of Maxim, ap. Eus. 8. 12. Dial. c. 39. 131. Cypr. de Idol.
viii. 17. Just. Apol. ii. Cypr. ad Van. Orig. c. CeL?. iii. iv. viii. Euseb.
Demetr. Minuc. F. 1. c. See. Lact. 1. c. iv. 15. of the martyrdom of Polyearp,
(see Kortholt in Plin. et Traj. Epp. v. 1. Martyrs of Lyons, v. 21. Martyr-
p. 74. who observes that the Christians dom of Apollonius, Lact. iv. 27. v. 21.
with reason retorted the charge of mad- Prud. Perist. ii. 76. Hymn. x. 22. de
ness. See Authorities, ib.) Agon. Rom. xiv. 36. c. Symm. ii. 665.
P Aug. Hom. 309. in Nat. Cypr. M. Chrys. Hom. 44. de 7. Mace. Hom. 46.
i.§.5. "Thus — the most faithful Martyr in S. Lucian, &c. (Kortholt, 1. c. p.
consulted for himself, not as the deceit- 49 — 57.
ful tongue of the devil through the * Orig. c. Cels. viii. 44.
f2

68 Damons subjectto Christians; rebels; vanquishedby perseverance.
Apol. their malice, while their punishment is yet delayed. And
L28- YPt; when seized, they are subdued, and submit to their own
condition, and entreat, when near at hand, those whom they
attack, when afar off. Therefore when, like rebels from the
workhouses, or the prisons, or the mines, or any penal
service of that sort, they break out against us, in whose
power, they are, being well assured that they are unequal to
us, and thereby the more undone, we are forced to resist
them as equals ", and we fight against them by persevering
in that which they attack ; and never do we triumph over
them more, than when we are condemned for stedfastness in
our faith.
XXVIII. But as it would readily seem unjust for free
men to be forced against their will to sacrifice, (for else
where also, in doing religious service, a willing mind is
enjoined*,) assuredly, for any one to be compelled by
another to honour gods, whom, for his own sake, he
ought of his own accord to appease, would be thought
absurd, lest (in the right of free choice) he have his answer
ready; " I will not have Jupiter propitious to mey: who
art thou? let Janus meet me in wrath with whichever
of his faces he will : what have I to do with thee ?" Ye
are framed, of course by these same spirits to compel us
to do sacrifice for the health of the Emperor; and the
necessity of compelling us is as much forced on you, as is
the duty of perilling ourselves * on us. We come then to the
second count in the charge of offending against more august
majesty, if indeed ye respect Caesar writh greater dread and
with a more trembling ardour" than Jupiter of Olympus
1 quis himself. And with good cause, if ye know why. For who'
° °l"ni is he ? is not any one among the living better than any2
Eccl. 9, dead ? But neither do ye this on the score of reason so
4- much as from respect to a presentaneous b power, and thus
» ingratis(=ingratiis)resistimusut * In the formula used in heathen
aequales i. e. as he had said, " they are sacrifice, " Favete Unguis."
in fact our slaves, but if they break out y De Idol. u. 21.
in rebellion against us, they leave us no z De Idol. c. 13. de Cor. c. 12.
choice, but force us to take up arms * Calidiore timiditate Hav! from F.
against them as equals, though we and Aid. others, callidiore, " a more
know and they know too, that they cunning fear."
fight on most unequal terms." Tr. >> repraesen'taneae potestatis. Casaabon
Lacerda lays down that mgratis is = ad Suet. v. p. 179. explains this in an
gratuito, but without authority. active sense, " exacting at once," so.

gods dependent on Casars, not Casars on gods. 69
in this also ye are found to be irreligious towards your gods,
seeing that ye shew more of awe towards a human power.
Finally, among you, men more readily swear falsely by all
the gods than against the single Genius of Caesar c-
XXIX. Let it then first appear whether those, to whom
sacrifice is offered are able to impart health to the Emperor ',' impe-
or to any human being, and so adjudge us guilty of high rat0"
treason2. If angels or daemons, in substance the worst of2 majc-s-
spirits, work any good deed, if the lost save, if the con-'*j)^. d
demned deliver, if finally, as is within your own knowledge,
the dead defend the living, then assuredly would each first
defend his own statues, and images, and temples, which, as
I think, the soldiers of the Caesars keep in safety through
their watches'1- But methinks these very materials too33et
come from the mines of the Caesars, and the entire temples"
stand according to the nod of Caesar6. Finally many gods
have had Caesar in wrath with them ; it maketh for my
argument if some too have found him propitious, when he
conferreth any bounty or privilege upon them. How then
shall they, who are in Caesar's power', whose also they
wholly are, have the health of Caesar within their power, so
that they may be thought to bestow that which they more
readily themselves obtain from Caesar? For4 therefore do4enim
we sin against the majesty of the Emperors, because we
subject them not to their own creatures ! because we make
not a mockery of our services for their health's sake, not
thinking it to be in hands soldered with lead ! But ye are
religious8, who seek it where it is not, ask it of those by
wdiom it cannot be given, passing Him by, in Whose power
it is! moreover ye put down by force those who know how
to ask it, and, in that they know how to ask it, are able also
to obtain it.
XXX. For we pray for the health of the Emperors to the
punishment; as in Val. Max. viii. 5. tit. 1. ap. Elmenh. ad Minuc. p. 284.
pcenam repra?sentare maluit; and Sue- Ulpian, de Jurejur. 1. 13.
tonius 1. c. poenasque parrieidarum re- ° Ep. ad Diogn. u. 2. Cypr. ad De-
praesentabat. So also Hav. ad loc. ; and metrian. c. 8. Ambros. de Virg. 1. 2. (ap.
words in aneus aremostly neuters, only Lac.) Lact. ii. 4. Jul. Firm. p. 31. (of
because derived from neuters. Here, the Palladium) ap. Hav. -
punishment not being expressed, a e As in the impieties of Caligula,
middle term has been adopted. Suet. Cal. u. 22.
c The one were left unpunished, the f Ad Scap. c. 2.
other beaten with staves. Dig. 13. §. 5. J Above, c. 6.
de Jurej. Harmenop. Prompt. J. C. 1. 7.

70 Emperors above man, therefore feel themselves under God.
Apol. eternal God, the true God, the living God, Whom even the
I-30-_ Emperors themselves would rather have propitious to them
than all the rest. They know Who hath given them their
kingdom': they know, as human beings, Who hath given
them also their life. They feel that this is the only God, in
Whose power alone they are, to Whom they are the second in
power, after Whom they are the first, before all, and above all
gods. And why not ? since they are above all men, who, as
living, surely stand before the dead. They reflect how far the
powers of their empire avail, and thus they understand God1.
They acknowledge that they prevail through Him, against
Whom they cannot prevail. In a word let the Emperor con
quer Heaven, carry Heaven captive in his triumph, send his
guards to Heaven, lay on Heaven his taxes. He cannot.
Therefore is he great because he. is less than Heaven; for
he himself is of Him, of Whom is both Heaven and every
creature. Thence is he an Emperor, whence he was also
a man, before he was an Emperor; thence cometh his
power, whence also came his breath. Thither we Christians,
looking up with hands spread openj, because without guilt,
with head uncovered", because we are not ashamed, finally
cantes witnout a prompter1, because we pray from the heart;
sumus are ever praying ' for all kings, that they may have a long
semper
restored h Plin. Paneg. Traj. i. init. Iii. init. to recall the names of those whom they
' i. e. how He can rule afar off, were to salute, Nomenclator,) and to re-
whole lands, and unseen : in part also, hearse the words which they were to
from his own power being limited repeat, (de scripto praeire,) lest any
though so great, he feels that there is word should be missed, or their order
one unlimited. transposed, (Plin. xxxviii. 2.) which
j Expansis, (not merely, as the had been ill-omened. Tertullian is oh-
Heathen, tendons ad sidera palmas) the viously contrasting the free glowing
attitude betokening openness; also as devotion of the Christians with this
the figure of the Cross, de Orat. mechanical service ; it " comes from
c. 11. Minuc. F. p. 288. Aster ap. the heart," as exh. ad cast. c. 10. " it
i'hot. cod. 2/1. Paulm. Vit. Ambros. comes forth from the conscience." It
p. 12. Prudent. Perist. Hymn 6 in was plainly a mistake of Tertullian's
iructuos. 1. 106 Chrys. quod Christus style, that the words were ever pressed
n- i"^ o' 8< , ™ '• Po 569, aP" as an argument that prayer was ex-
B.ngh. 13. 8 10. (as Moses, S. Barnab. tempore only ; and the more, since T.
Ep. c. 12. Maximus Hom 2. de Pass, recognizes forms of prayer, besides
ST" /T? in ral- V 90' - H1 • other contemporary evidence. See Bing-
Chrv's % n Vq -T- \eSt-J,i- 21- ham 1S" 6- 6" I* 4 like the preceding,
n 320 ) % P P m t- **' a° ir0nioal "gumentum ad hominem ;
k »'.«,.i™*i, j- j j .., . tne heathen claimed, alone to pray for
t t-Su ' ^V™ m^ the emPerors> while'their very attitude
l As the heathen had to remind and garb were emblems of their guilt,
them of the names of their gods, (alius their rites of their indifference. The
™pae£n lesfthev sCld ?iAUg' ^T11® WOTds °f TertuE hL very
p. R9. as their great men had a prompter

Christians' prayers for Emperors. 71
life, a secure dominion, a safe home, valiant armies, a faithful
senate, a righteous people, a world at peace, and whatever
be the desire both of the man and of the king. These
things I cannot ask of any other than Him, from Whom I
know that I shall obtain them ; since it is He Who alone
giveth them, and it is I to whom the obtaining of them is
due, I His servant who alone give Him reverence, who for
His Religion am put to death, who offer to Him a sacrifice
rich and of the highest rank ", which He Himself hath com
manded, the prayer that proceedeth from a chaste body,
from a soul that sinneth not, from the Holy Spirit; not
a single penny's worth" of grains of frankincense, ltheIn?"
droppings of an Arabian tree, nor two drops of wine, nor
the blood of a discarded beast that longeth to die, and after
all these foul things a filthy conscience also, so that I
marvel, when the victims are being tried before you by
the most wicked priests, why the heart of the beasts rather
than of the sacrificers themselves are examined. Whilst
then we are thus spread forth before God, let your claws of
iron pierce us, your crosses hang us up, your fires play
about us, your swords cut off our necks, your beasts trample
on us ; the very posture of the praying Christian is prepared
for every punishment0. This dop, ye worthy rulers, tear
from us that breath which is praying to God for your
Emperor. Here will be the crime, where is truth and
devotion to God '.
XXXI. Now (ye will say) we have been flattering the
Emperor, and have feigned these prayers, of which we have
spoken, that we may escape forsooth your violence. Much
profit clearly doth the deceit bring us ! for ye allow us to prove
whatsoever we maintain. Thou therefore, that thinkest that
we care nothing for the health of Caesar, look into the oracles
of God, our writings, which we do not ourselves suppress,
and which very many accidents transfer to the hands of
strangers. Learn from them, that it is commanded us, in
the overflowing of kindness, to entreat God even for our
m De idol. c. 6. his Lord.
» Lact. i. 20. v. 19. Jerome, Ep. 28. ad P A proclamation appointed by N u-
Heliod.§. 5. Lucian.in Jov.Trag. c. 15. ma at religious rites.
v.2.p. 659.Asin.c. 12. p. 580.Hemsterh. 1 Hie erit crimen, ubi Veritas et Dei
0 In that it represented the Cross of devotio est, omitted by Rig.

72 Christians interested in Rome, as state, and letter of Anti-Christ ;
apol. enemies', and to pray for blessings on our persecutors. And
J-32- who more the enemies and persecutors of us Christians, than
44JC&. those, concerning whose majesty we are charged with guilt?
4,i2.i3.But even by name, and in plain words: Pray, saith the
3,^!'' Scripture, for kings, and for princes, and for powers, that
l Tim. ye may have all things in quietness '- For when the kingdom
is shaken, all its other members being shaken with it, surely
we also, although we stand aloof from tumults, are found to
have some place in the misfortune.
XXXII. We have also another and a greater need to pray
for the Emperors, and moreover for the whole estate of the
Empire, and the fortunes of Home, knowing, as we do, that
the mighty shock which hangeth over the whole world, and
the end of time itself, threatening terrible and grievous things,
is delayed because of the time allowed to the Roman Empire".
We would not therefore experience these things, and while
we pray that they may be put off, we favour the long con
tinuance of Rome. But moreover as we swear not by the
Genii of the Caesars1, so we do swear by their health',

¦ Just. Apol. i. 14. Dial. c. 133.
Athenag. Leg. c. 11.
* See Arnob. iv. fin. Cypr. ad Demetr.
§. 11. p. 211. ed. Oxf. Orig. c. Cels.
viii. Dionysius ap. Eus. H. E. vii. 11.
Maximin's edict, viii. 17. App. ad viii. 8.
de vit. Const, i. 15, 17. Prudent, in
Roman, xiv. 426. ap. Kortholt, Comm.
in Plin. etTraj. Epp. p. 149. Athenag.
Leg. fin. ad Scap. 2. Chrys. Hom. 6.
in 1 Tim. Constt. Ap. viii. 12, 13.
u The belief that the Roman Empire
was " that which letteth," 2 Thess. ii.
6, 7. that which delayed the coming qf
Anti-Christ, occurs in S. Cyrill. (Cat.
xv. 11, 12.) Jerome (Ep. 121. ad Algas.
qu. 11.) Chrysostome and Ambrosiaster
ad loc. Lactantius vii. 25. Damasc. iv.
28. Theodoret ad loc. says, " some say
the Roman Empire, some the grace
of the Spirit," " but this last," he
argues, " will not cease." S. Augustine
speaks doubtfully, Ep. 199. §. 11. " We
who know not what they [the Thess.]
knew, desire to attain laboriously to the
Apostle's meaning, and are unable ;"
somewhat more confidently in the de
Civ. D. xx. 19. " it is not without
reason [non absurde] believed to be
spoken of the Roman Empire itself."
Tertullian repeats this statement, below
c. 39. and ad Scap. c. 2. he views the

subject on the opposite side, De Orat.
c. 5. de Res. Carn. c. 24. that the end of
the world should be longed for; both
are consistent, though belonging to dif
ferent frames of mind ; the Christian
should long for the coming of his Lord,
and the consummation of all things,
and yet may shrink from the terrible
period which is to precede it. So Lac
tantius, 1. c. " She, she is the city,
which yet upholds all things, and the
God of Heaven is to be prayed by us,
(if so be that His purposes and decrees
may be delayed,) that that hateful
tyrant should not come sooner than we
think, who shall essay so great an
offence, and extinguish that light,
through whose destruction the world
itself shall fall to pieces."
K See c. 28. fin. It was refused as
idolatry, Eus. H. E. iv. 15. (martyrdom
of Polyearp.) See ad Nat. i. 17. ad
Scap. 2. Orig. c. Cels. viii. 65. Act.
Mart. Scillit. ap. Baron A. 202. n. 2.
y Perhaps in conformity with Gen.
42, 15. See Basil in Ps. 14. and Rescr.
Arcad. et Honor. Impp. 1. 41. in fin.
cod. in transact, ap. Westhen. ad Orig.
Exh. Mart. 7. Athanas. Ep. ad
Monach. t. i. p. 866. Veget. de re
Milit. i. 5. ap. Bingham, 16. 7. 4.

honour Emperor most, and most safely, by honouring him truly. 73
which is of greater dignity than all Genii. Ye know not
that Genii are called " Daemones," and hence by a diminutive
title, " dsemonia." We in the Emperors reverence the
judgment of God, Who hath set them over the nations. We
know that in them is that which God hath willed, and
therefore we would have that safe which God hath willed,
and this we hold to be a great oath ; but as to the daemons,
that is, the genii, we are wont to adjure them that we may
cast them out of men, not to swear by them, so as to confer
on them the honour pertaining to God.
XXXIII. But why should I say more of the Religion and
the reverential affection of the Christians towards the
Emperor, whom we needs must look up to as the man whom
our Lord hath chosen ? I might even say with good cause,
Caesar is rather ours, being appointed by our God. Where
fore in this also I do him more service towards his welfare,
not only because I ask it from Him, Who is able to grant it,
nor because I that ask it am such an one as to deserve to
obtain itz, but also because, by keeping down the majesty of
Caesar beneath God, I commend him the more unto God to
Whom alone I subject him. But I subject him to one to
whom I make him not equal. For I will not call the
Emperor a god, both because I cannot speak falsely, and
because I dare not mock him, and because he himself will
not desire to be called a god. If he be a man, it concerneth
a man to yield to a god. He hath enough in being called
an Emperor: this also is a great name which is given him
of God. He who calleth him a god, denieth that he is an
Emperor. Unless he be a man, he is not an Emperor.
Even when triumphing in that most lofty chariot, he/ is
warned that he is a man, for he is prompted from behind,
" Look behind thee — remember that thou art a man "." And,
in truth, his joy is on this very account the greater, for that
he glittereth with so much glory, as to need reminding of his
proper nature. He were not so great, if he were then called
a god, because he would not be truly called so; he is
greater, in that he is reminded not to think himself a god.
XXXIV. Augustus, the founder of the Empire, would not
* in that, as a Christian, I worship a Juv. ». 42. Plin. 33. 1. Jerome
Him, see above, c. 29, 30. Ep. ad Paulam de ob. Blesillse.

74 Christians use titles of affection and respect to Emperors;
Apoi.. even have himself called Lord b ; for this also is a name of
1 ,f>' God c. I will by all means call the Emperor lord, but only

when I am not compelled to call him lord in the stead of God.
Nevertheless to him I am a freeman, for there is One that is
my Lord, the Almighty and eternal God, the Same who is
his Lord also. He that is the father of his country, how is
he its lord ? But a title of natural affection is more pleasing
also than one of power. Even of a family men are rather
called the fathers than the lords d. So far is it from being
due to the Emperor to be called a god, (which cannot be
i quod believed ',) with a flattery not only most disgraceful, but
potest dangerous also, as though when thou hast one Emperor,
credi thou wert to call another so. Wilt thou not incur the
highest and most implacable displeasure of him whom thou
hadst for thine Emperor, a displeasure to be feared even by
him to whom thou gavest the title? Be religious towards
God, thou that wouldest have Him propitious to the
Emperor. Cease to believe any other to be God, and so
likewise to call him god who hath need of God. If flattery
of such sort blusheth not for its falsehood in calling a man
a god, let it at least fear for its evil omen : it is ill-augured to
call Caesar a god before he be deified e.
XXXV. It is on this acconnt then that the Christians are
public enemies, because they offer to the Emperors neither
vain, nor lying, nor unconsidered honours ; because, being
men of true religion, they celebrate even their solemn days
with honest hearts rather than wanton acts. A mighty
service truly ! to drag out into public view fireplaces and
couches f, to feast from street to street, to bury the whole city
under the disguise of a tavern8, to make mud with wine, to
b Suet. Aug. c. 53. Tertullian gives <i Pater-familias.
-, further interpretation to Augustus' * « For divine honours are not given
act, which was m itself political ; as to the prince, before he ceases to live
whTith'aTVhe T^r, "T^' ^ men."'Tac. ^Ann. xv 74 dl
which it had; 'he allows himself not Minuc. F. p. 216 Vesnasian in his
to be called Lord, in whose reign the last siVW™ « ? ves£aslan. ™ ms
true Lord of the whole human rafewL god " Suet Ve so 23™ *
bom :unong men." 6 . T T!1. " ™P- "; ,
¦ Ihrlfil, .. n. ™, ih.» „ A»^f!S°lS''"KW"'.'.ttT?-

Christians condemnedfor keeping from licence of heathenholydays. 75
run about in companies'1 to violent and shameless deeds, to
the enticements of lust. Is it thus that public joy is ex
pressed by public disgrace? do these things become the
holydays of princes, which become not other days? shall
they who observe the right rules of life out of respect for
Caesar, abandon them for Caesar's sake, and shall piety be a
licence for immorality? shall Religion be deemed an
occasion of wantonness ' ? and how justly do we deserve
condemnation ! for why do we discharge our vows and our
rejoicings for the Caesars, in chastity and sobriety and righte
ousness ? Why do we not on the festal day overshadow our
door-posts with laurels k, and encroach on the day with our
candlelight1 ? It is a righteous act, when a public solemnity
requireth it, to dress up your house in the guise of some new
brothel "• !
I would, however, touching this reverencing a se
condary" majesty also, concerning which we Christians are
called to answer a second charge of sacrilege, for not cele
brating with you the holydays of the Caesars in a manner in
which neither modesty, nor shame, nor decency permit, but
the opportunity of pleasure rather than any fitting reason
hath advised", I would give proof of your own faithfulness
and truth, in case they should in this instance also perchance
be found worse than the Christians, who would not that we
should be accounted Romans, but enemies of the kings of
Rome. I call on the Romans themselves, on the native
populace of the seven hills themselves, to answer whether
that Roman tongue of theirs spareth one of their own
Caesars". The Tiber is my witness and the theatre of the
beasts. Now if nature had covered the breasts of men1 with1 huma-
some transparent material, so that they might shine through, a&&e&
whose heart would not be found graven with the picture of
another and another new Caesar presiding over the division
11 Below, c. 39. Juv. iii. 278. Suet, next to sacrilege is that designated as
Nerv. c. 26. against the majesty" [of the Emperor].
1 De Idol. init. Utp- 1. c. ad leg. Jul. majest. ap. Her.
k Tac. Ann. xv. 17. ° " Sed occasio voluptatis magis
1 De Idol. c. 15. Greg. Naz. Orat. 2. quam digna ratio persuasit," omitted
in Julian, prop. fin. by Rig.
m Ad Uxor. ii. 6. de Idol. c. 15. P Ad Nat. i. 17. De Spect. c. 16.
» Above, c. 28. ad Nat. i. 17. Treason On their petulance, see Tac. Hist. ii.
totbe Emperors was accounted impiety, 88. iii. 32.
as towards a sort of god. " The crime

Apol. 1.35.

76 Hypocrisy of those, who charged Christians with disloyalty.
of the royal donative"? even in that hour in which they
" Jove, multiply thy years by lessening ours.
These words a Christian is as incapable of pronouncing as
of wishing for a new emperor. " But these be mobs," sayest
thou ? Mobs let them be ; they are Romans notwithstand
ing, and none are more noisy clamourers for the punishment
of the Christians than the mob. The other classes no doubt
are, in proportion to their authority, sincere in their pious
reverence ; no hostile spirit is breathed from the senate itself,
from the knighthood, from the camp, from the very palace !
Whence pr'ythee came your Cassii, and your Nigers, and
your Albinir? whence come they, who beset a Caesar
between two laurels B ? whence they, who exercise their art of
wrestling in strangling him'? whence they, who break into
the palace in arms u with more boldness than all the Sigerii
and Parthenii " ? From the Romans, if I mistake not, that is
from men not-Christians. And so all these, even when their
wickedness was on the point of bursting forth, were both
offering their sacrifices for the health of the Emperor, and
swearing by his Genius, one kind of men without, another
within, and doubtless were giving to the Christians the name
of public enemies. But even they who are every dayy detected
as accomplices or abettors of wicked parties, the gleaning
that still remaineth after the gathering in of the vintage of
parricides % how did they face their doors with the freshest
and the most luxuriant laurels ! how did they overcast their
porches with vapour of candles, the tallest and the brightest!
how did they portion out the forum among them, filling it
with the richest and most superb couches! not that they
might solemnize the public rejoicings, but that they might
even now utter their own private vows in another's solemnity,
1 at their accession. Aur. Victor. Lamprid. in vit.
r Ad Scap. 2. and (in general terms) u Murder of Pertinax, Capitolin. in
ad Nat. i. 17. ad Mart. c. 6. Cassius vit. Herodian. 1. 2.
conspired against Antoninus, Niger * benefitted by, and murderers of
and Albinus against Severus. Domitian. Xiphilin. p. 237. C. 239. B.
• Commodus was nearly surprised y The remains of the conspiracy of
by the populace in the suburbs, whither Niger. Spartianus ap. Gotofred. Prol. ad
he had retired on account of the healthi- lib. ad N at. p. 11.
ness of the laurel-groves. Herodian. 1. i. * The Emperor being entitled " Fa-
ap. Her. ther of his country."
' Murder of Commodus by a wrestler.

Christians did good to all, and so to Emperor, looking for reward. 77
and, by changing mentally the name of the prince, might
enthrone a proxy and a representative of him for whom they
hoped. The same services do they also pay, who consult
astrologers, and soothsayers, and augurs, and magicians,
touching the life of Caesar1; which arts, as being put forth
by rebel angels, and forbidden by God, the Christians do
not employ, even in their own behalf. But who hath need
of such curious enquiry about the life of Cassar, unless it be
one, who is plotting or desiring something against it, or is
hoping and waiting for something after it : For men consult
not with the same feelings about their friends and their
masters : the anxiety of the kinsman is busy on other
grounds than that of the slave.
XXXVI. If these things be so, that those are proved to
be enemies, who were wont to be called Romans, why are
we who are but thought to be enemies denied to be
Romans ? May we not both be Romans and not be enemies,
when those are found to be enemies, who were accounted
Romans ? The piety then, and religious reverence, and faith
due to the Emperors standeth not in such services as these,
which even enmity may more zealouslv perform as a cloak for
itself, but in that moral course of Ufe, by which a kindly
feeling must needs be as truly shewn towards the Emperor
as towards all mankind. For these works of good-will are
not due from us to Emperors alone. In doing good to
others we make no exception of persons, for we do it at the
same time to ourselves, seeking our measure of praise or
reward not from man, but from God, Who requireth and
recompenseth an impartial charity. We are the same to
the Emperors that we are to our neighbours, for we are
equally forbidden with respect to every one, to wish ill,
to do ill, to speak ill, to think ill. That which we may
not do to an Emperor, neither may we do to any man : that
which we may do to no man, the less, perhaps, may we to
him, who, through God, is so great a man.
XXXVII. If, as we have said above, we are commanded
t " He (Severus) put to death many, quent ground of punishment. Tac. Aim.
as having consulted Chaldasans and xii. 52. xvi. 30. S«vera3 himself bad
Magi about his life." Spartianns ap. been falgely charged with it. Spartia-
Gotofr. 1. c The practice was a fre- nns.

78 Fury of heathen populace ; patience of Christians ;
Apol. to love our enemies, whom have we to hate ? And if again1
JiiZ^when injured we are forbidden to repay the injury, lest
IddeT we ourselves be equally guilty, whom have we power to
hurt? For reflect, yourselves, on this matter. How often
do ye spend your fury on the Christians, partly from your
own proper inclinations, partly in obedience to the laws' !
How often also, passing you by, doth the hostile mob attack
us', on its own score, with stones and fire ! With the very
phrenzy of Bacchanals, they spare not the Christians even
when dead; but they must needs drag them out from the
repose of the grave, the sanctuary in some sort of death,
and cut and tear them in pieces, no longer what they were,
no longer even entire'. And yet what retaliation for injury
have ye ever marked in men so banded together, so bold
in spirit even unto death ? though a single night might
with a few torches work out an ample vengeance, if it were
lawful, with us that evil should be balanced by evil. But
i divini- qqc\ forbid that the divine character of the sect2 should
be vindicated by human fire, or should grudge to suffer
that wherein it is tried. For if we wished to act the
avowed enemy, not the secret avenger only, would strength
of numbers and forces be wanting to us ? The Moors and
the Marcomans", and the Parthians themselves, or any other
people, however great, yet a people nevertheless of one
spot, and of their own boundaries, are, I suppose, more
numerous than one of the whole world ! We are a people of
yesterday, and yet we have filled every place belonging to
you, cities, islands, castles, towns, assemblies, your very
camp, your tribes, companies, palace, senate, forum" ! We
leave you your temples only. We can count your armies:
our numbers in a single province will be greater?. For
what war should we not be sufficient and ready, even
r Above, c. 1. 4. Vienne.)
¦ Eusebius speaks of many local « These had harassed the Empire
persecutions being raised by the popu- under M. Antoninus; and with the
lace, even when there was no general Parthians Severus was then at war.
persecution H. E.111. 32 (under Tra- Gotof. Prol. ad Lib. ad Nat. p. 11.
jan) v. 1. (under M Antomus vi. 32. * See above on c. 1. p. 3. n g.
("1?/!, . Alexandna') „ . y Possumus dinumerare exercita
Par ly out of savageness, partly ,n vestros ; unius provincial plures erunt.
contumely of the doctrine of the Re- omitted by Ric
surrection, Eus. v. 1. fin. (Martyrs of '

notwithstanding their great numbers and power to avenge. 79
though unequal in numbers, who so willingly are put to
death, if it were not in this Religion of ours more lawful
to be slain than to slay ? We could fight against you
even unarmed and without rebelling, but only disagreeing
with you, by the mere odium of separation. For if so large
a body of men as we, were to break away from you into
some remote corner of the globe, surely the loss of so
many citizens, of whatever sort they might be, would cover
your kingdom with shame, yea, and would punish you by
their very desertion of you. Doubtless ye would tremble
at your own desolation, at the silence of all things, at the
death-like stupor of the whole world. Ye would have to
seek whom to govern. More enemies would remain to
you than citizens : for now ye have fewer enemies by
reason of the multitude of Christians, almost all, citizens,
yea having almost all your citizens Christians. But ye
have preferred to call us enemies of the human race' And
who would snatch you from those hidden foes, who are
every where making havoc of your minds and your bodily
health, from the inroads, I mean, of daemons, which we drive
away from you without reward, without pay ? This alone
would be enough, for our vengeance, that ye should hence
forth lie open1, a vacant tenement for unclean spirits'. And ' pate-
now not even thinking of compensation for so great a pro
tection, ye have preferred judging as enemies a race not only
harmless, but even necessary to you, who are in truth
enemies, yet not of men but of their errors.
XXXVIII. Wherefore it were meet that this sect should
be accounted (and that with much more kindly feelings)
among lawful factions b, a sect, by which no such thing is
done, as is wont to be apprehended from unlawful factions.
For, if I mistake not, the cause of prohibiting factions is to
z (Christianorum) psene omnium • Above on c. 23. Orig. e. Cels. viii.
civhim, pasne omnes cives Christianos 73. " But we, moreover, removing by
habendo; sed hostes mamistis vocare our prayers all daemons, who stir up
generis humani, omitted by Rig. By wars, and break oaths, and disturb
the first clause, Tert. seems to mean peace, aid those who rule, more than
that almost all the Christians were such as seem to war."
citizens, (i. e. not slaves or foreigners b T. adopts the word " factio" used
only,) in the second, that almost all as a term of reproach by the Heathen,
the citizens were Christians, and if not, Minuc. F. p. 70.
would be their enemies.

80 Christians not factious, as not concerned about things of factions.
Apol. be found in a provident care for the temperate condition of
— 39- the public, lest the state be divided into parties, a thing
which might easily disquiet your assemblies, your councils,
your courts, your public meetings, even your public shows,
by the rival conflicts of party zeal, when men had already
begun to make a trade of selling and hiring out their services
for acts of violence. But we who are insensible to all that
burning for glory and greatness, have no need of banding
together, nor is any thing more foreign to our taste than
public affairs, f We acknowledge one commonwealth of all
mankind, the worldV,) Equally do we renounce your
spectacles, as much as the matters which gave rise to them,
1 cum which we know to be conceived of superstition, in that1 we
have got clear of the very things about which these per
formances are concerned. We have no concern, in speaking,
2dictu, seeing, hearing2, with the madness of the circus J, with the
auditu, immodesty of the theatre6, with the cruelty of the arena,
restored with the folly of the wrestling gallery f. The Epicureans
were permitted to determine for themselves certain pleasures
to be real. Wherein do we offend you if we take other
than yours to be pleasures ? If we will not know how to be
pleased, the loss, if it be one, is our's not your's. But we
reject those things which please you, nor are ye delighted
with our pleasures s.
XXXIX. I will now set forth on my own part the employ
ments of the Christian society, that since I have disproved
that which is evil, I may shew somewhat that is good, if
^sietiamso be I have also unfolded the truth3. We are a body
tem re- *ormed by our joint cognizance of Religion, by the unity"
verim °f disciPline' by the bond of hope. We come together in a
added meeting and a congregation as before God1, as though we
would in one body sue Him by our prayers. This violence
is pleasing unto God. We pray also for Emperors, for their
ministers and the powers, for the condition of the world, for
the quiet of all things, for the delaying of the end5. We
c Philo de Josepho ap. Her. g De Spectac. e. 28.
1 \m HiPrn; •" Pru.^ent^ Hamartig. h The Div;nit of our ReU ; F_
Cat xi'x^ "• °yr- (Coimus) ™ «Btam et congrega-
C '•fv.krc. i 28. Lac, vi. 20. TaTc ^il"*" "' ^
' De Pudic. u. 7. de Spect. c. 18.

Christian worship, discipline, alms. 81
come together to call the sacred writings to remembrance, if
so be that the character of the present times compel us
either to use admonition or recollection in any thing. In
any case, by these holy words we feed our faith, raise our
hopes, establish our confidence, nor do we the less strengthen
our discipline by inculcating precepts. Here too are exercised
exhortations, corrections, and godly censure. For our judg
ment also cometh with great weight, as of men well assured
that they are under the eye of God ; and it is a very grave
forestalling of the judgment to come, if any shall have so
offended as to be put out of the communion of prayer, of the
solemn assembly, and of all holy fellowship. The most
approved elders* preside over us, having obtained this honour
not by money, but by character ; for with money is nothing
pertaining unto God purchased. Even if there be with us a
sort of treasury, no sum is therein collected, discreditable to
Religion as though she were bought. Every man placeth
there a small gift on one day in each month ', or whensoever
he will, so he do but will, and so he be but able ; for no man
is constrained, but contributeth willingly. These are as it
were the deposits of piety; for afterwards they are not
disbursed in feasting and in drinking, and in disgusting
haunts of gluttony, but for feeding " and burying the poor,
for boys and girls without mouey and without parents, and
for old men now house-ridden, for the shipwrecked also, and
for any who in the mines", or in the islands, or in the
prisons, become their Creed's pensioners", so that it be
only for the sake of the way of God. But it is the exercise
k T. here probably speaks of the i. 67. Perhaps however (as Her. sug-
Bishops under the title of " Elders," gests) he is only alluding to the monthly
" praesides" being for the most part a meetings of other societies, (as his man-
term appropriated to Bishops, de Pudic. ner is to blend his own statements with
c. 21. Cypr. de Eccl. Unit. c. 4. Ep. 72. his allusions to others' customs,) " on
ad Steph. Tert. uses it de Jejun. c. ult. the monthly day (of meeting) or when
de Pudic. c. 14. de Praescr. c. 42. Prae- he wills, each," &c. Monthly allow-
sidentes, de Cor. u. 3. includes the ances are mentioned, ap. Eus. H. E.
presbyters. He mentions the three v. ult.
orders, de Bapt. u. 17. de Fug. in Pers. m Cypr. Ep. 2. Fell. (61. Pam.) ad
c. 11. and de Praescr. c. 41. The cor- Eucrat. Ep. 5. ad clerum suum.
responding a-joiSgss is used in the Cone. n Dionys. Cor. ap. Eus. iv. 23. men-
Chalc. Act. 4. Ep. ad Impp. Val. et tions this as a, characteristic liberality
Marcian. ap. Lac. of the Roman Church. The Emperor
1 If T. is speaking of a faet, this is Licinius forbad it, Eus. H. E. x. 8.
different from the Eucharistic collec- ° Ad Mart. c. 1. Cypr. Ep. 5.
tions, which were weekly ; Justin , Apol.

12, 13.

82 Christian brotherhood, as born of One Father.
Apol. of this sort of love which doth, with some, chiefly brand us
L39- with a mark of evil. ' See,' say they, ' how they love each
other";' for they themselves hate each other: and ' see how
ready they are to die for each other;' for they themselves
are more ready to slay each other. But whereas we are
denoted by the title of ' The Brethren,' on no other ground,
as I think, do they brand this name, than because among
' affcc. themselves every title of consanguinity is, from affectation ',
tatione fajsely assumed. But brethren we are even of your own, by
the law of Nature, our one mother, although ye have but
2 Nunc little of the man in you because ye are ill brethren. Now'
how much more worthily are they both called and esteemed
brethren, who acknowledge one Father, that is God, who
l Cor. have drunk of One Spirit of holiness, who from the one
womb of their common ignorance have started at the one
light i of Truth ! But perchance we are on this account
thought to be not true-born brothers, because no tragedy
noiseth abroad our brotherhood, or because we are brethren
in our family property, which with you mostly dissolveth
brotherhood'. We therefore, who are united in mind and
soul, doubt not about having our possessions in common.
With us all things are shared promiscuously, except our
wives". In that alone do we part fellowship, in which alone
others exercise fellowship ; who not only use the wives
of their friends, but most patiently also lend to their friends
their own, according, I suppose, to the rule of those ancient
and exceeding wise men, Socrates the Greek, and Cato the
Roman, who shared with their friends the wives whom they
had married, for the sake of having children, even elsewhere
begotten : whether indeed against the will of the wives,
I know not; for what could they care for that chastity,
which their husbands had so readily resigned ? O example
P It is ridiculed by Lucian in Pere- p. 3. ed. Oxf. Clem. Strom, ii. 9. p. 163.
grino, and ap. Prudent, in Agon. " We call brethren those re-born by
Vincent. Perist. ii. 73. The heathen the same Word," and that " for oar
abused the names, "brother, sister," mutual love and good will's sake," Opt.
to a bad sense, and then cast the re- 1. i. p. 34. " Let no one wonder that I
proach on the Christians, Minuc. F. call them brethren, who cannot but be
p. 81. The title is explained, Minuc. brethren. We and they have one
F. p. 312. Athenag. e. 32. Lact. v. 16. spiritual birth."
Jerome, adv. Helvid. c. 8. r pet. Chrysol. Serm. 1. ap. Lac.
1 funcftis, illumination, as a title of » Justin M. Apol. i. 14. Athenag.
Baptism, see also Cypr. ad Donat.§. 3. c. 33.

Simplicity, charity, temperance, of Christian feasts. 83
of Attic wisdom and of Roman steadiness ! A Philosopher
and a Censor' turned pimp ' ! What wonder then if such our1 lenoa
love be social ? for even our little suppers ye revile as extra
vagant also*, besides being disgraced by vice. It was of us,2quoqae
I suppose, that the saying of Diogenes" was spoken, " The
Megarians feast, as though they were to die to-morrow, and
build, as though they were never to die." But each beholdeth -u^*. ".
the mote in another's eye, rather than the beam in his otcti.
The whole air is turned sour with the crude breathings of so
many tribes, and curiae, and decuriae. When the Salii are
about to feast, one must needs lend money for it- Your
accomptants will calculate the expenses of the tithes and
the feasts dedicated to Hercules. For the Apaturian and
Bacchanal festivals, and for the Athenian mysteries, a levy of
cooks is ordered ; at the smoke of the feast of Serapis the
firemen will be aroused. It is the supping-room of the
Christians alone that men carp at. Our feast sheweth its
nature in its name. It is named by the word by which
' love1' is among the Greeks. Whatever expense it costeth,
expense incurred in the name of piety is a gain : if we aid
every poor man by this refreshment, not, according as the
parasites among you, aspire to the glory of enslaving their
liberty, and, for their hire, filling their bellies in the midst of
insults, but, according as with God, more thought is taken for
men of low degree. If the cause of the feast be good, judge
ye what the rest of the course of our rules is, according to
the duties of Religion. It alloweth nothing vile, nothing
immodest. Men sit not down to meat before tastiri?. in the
first place, of prayer to God1. They eat as much a& hnngrv
men desire; they drink as much as is profitable for chaste
men; they are so filled, as men who remember that <i'inr^/
the night also they must pray* to God; they so discourse, a»
1 T. joins together the two Caio'-. (against three wb& ienjihtA ati -woai",
the great-grandfather the Censor, with not partake of toes../ Jercwe [P%.s*.]
the Philosopher, whose the act was. ad 1 Ccr. xi. (%orsL:ir^y
° The same was said by Stratonicos t Jerome, Ep. 22. a6 Ya*~;/$u
of the Rhodians, Pint de Aroore Dfrit. z On && praetxe of ¦Jiiir fr-.y-fr.
Casaub. in Athen. iv. 10. public and private. V*i-is* t£s <'#'*.
* Orig. t. Cels.i.l. Minuc. F.p.308. see ad Vi'jr. S. i. 5. Cfcr*. H.-.-.l
Chrys. Hom. 27. in 1 Cor. et Serin, de 49. in Matt. M. Cyyr.^i, '\e fn>~:.
Verb. Ap. 1 Cor. xi. 19. [§. 3. t. iii. TV*b- i. VJ. p. 55)3. v.a %. nit. p. I'M.
p. 244.] Aug. c. Fanst. xx. 20. Const, ed. 0x1 Or.ir. e. CeU. 't5. it Orat.
Ap. ii. 28. Cone. Gangr. Can. xi. e. 12. fe. 'Ca&H. »p- Mkk. f
g2

84 Psalms, hymns, prayer, close Christian feasts.
apol. those who know that God heareth. After that water for the
L39- hands and lights' are brought, according as each is able, out
of the Holy Scriptures, or of his own mind, he is called
upon to sing publicly to God ". Hence it is proved in what
degree he hath drunken ! In like manner prayer breaks
up the feast ". Thence they separate, not into bands for
violence0, nor into groups for running to and fro, nor for the
outbreakings of lasciviousness, but to be as chary as before
of modesty and chastity, as men who have fed not so much
upon meats as upon instruction in righteousness. This
coming together of Christians would deservedly be unlawful,
if it were like those things which are unlawful ; deservedly
to be condemned, if it were not at variance with those things
which are to be condemned11- If any complain of it on the
ground that factious parties are complained of, for whose
hurt have we at any time assembled ? We are the same
when gathered together as when scattered, the same in the
mass as single, offending no one, vexing no one. When the
honest, when the good come together, when the pious, when
the chaste meet, it must not be called a faction, but a court.
p. 72. Ambr. de Virg. iii. 4. Serm. 7. Gallic.) and of His coming to judgment,
in Ps. 118, 55 and 62. Hil. in Ps. 118, (Prud. 1. c.) and~as a time of spiritual
Tr. 7. §. 6. Hieron. Ep. 107. ad Laet. danger, (Ambr. ad Ps. 119, 1. c.)Celsus,
§. 9. Ep. 108. ad Eustoch. de Paulas ap. Orig. c. Cels. i. init. mentions also
Epitaph. §. 15. Ep. 22. ad Eustoch. de the outward ground, of persecution; to
Custod. Virg. §. 17. 18. 37. Pelag. ad which Origen also refers, ibid. andTer-
Demetriad., c. 23. Cassian. de Instt. tullian, de fug. in Pers. fin. see texts
Caenob. ii. 3. 4. 6. 13. iii. 2. other and passages, ap. Kortholt de Cal.
prayers in the evening are mentioned, Pag. c. 16.
Basil de Sp. S. c. 29. Socr. v. 22. % Hence certain prayers were called
Hieron. Ep. 107. ad Laet. §. 9. Cassian. lueernariae, Justinian ad 1 Cor. xi. 21.
de Instt. Caenob. ii. 3. 5. 6. iii. 2. p. 562. quoting Jerome, Cassiodorus,
others before day-break, Plin. Ep. ad Socrates, Epiphanius, Cassian, &c.
Traj. Basil, Ep. 63. ad Cler. Eccl. a Cypr. ad Donat fin. p. 12. ed. Orf.
Neo-Caes. Cassian. de Instt. Caenob. Auct. Lib. de Spectac. ap. Cypr. fin.
iii. 6. Sidon. Ep. 1. 2. The grounds Jerome, Ep. 31. ad Eustoch. fin. " So
chiefly alleged are, the authority of Holy must thou ever eat, as that prayer and
Scripture mentioning prayer at such reading [H. Scripture] may follow food,"
times, (Auct. de Virgin, ap. Athanas. also Ep. 107. ad.Laet. §. 9. and Ep. 51.
c. 2. Basil Regg. fas. Explic. qu. 37. ad Furiam, §. 11.
Ambros. in Ps. 119, 1. c. Hieron. in b Clem. Al. Paedag. ii. 9. Ambr. de
Matt. 25. Ep. ad Riparium, adv. Vigi- Virg. iii. 4. Jerome, Ep. 22. adEustoeh.
lant. Cassian. de Instt. Caenob. iii. 3.) §. 37. Chrys. Orat. de Bapt. Christi,
our Lord's example, (Cypr. de Orat. t. ii. p. 375. ed. Montf. Amphiloch. in
Dom. i. 19. Ambr. 1. c. Jerome, 1. c.) vit. Basilii, e. 3.
and others in the N.T.; also that of the c Above c. 35.
Holy Angels, (Clem. Al. Paedag. ii. 9. A Interpunction altered, " merito
Jerome ad Dan. iv. 10.:) that it was the damnanda, si non dissimilis damnandis.
hour of the Resurrection of our Lord, Si quis de ea queritur eo titulo, &c. in
(Ath. de Virginit. Prudent. Hymn, ad cujus perniciem, &c."

Charge that Christians brought down public calamities, refuted. 85
XL. But on the contrary the name of faction must be
applied to those, who are banded together in enmity against
the good and the honest, who join together their cry against
the blood of the innocent, pretending forsooth, in defence of
their enmity, that vain excuse also, that they think the
Christians to be the cause of every public calamity, of every
national ill6. If the Tiber cometh up to the walls, if the
Nile cometh not up to the fields, if the heaven hath stood
still f, if the earth hath been moved, if there be any famine,
if any pestilence, " The Christians to the lion," is forthwith
the word. What ! so many to one ? Before the age of
Tiberius, that is before the coming of Christ, how many
calamities, I pray you, afflicted the world and the City F ?
We read that Hiera, Anaphe", and the islands Delos, and
Rhodes, and Cos, were with many thousand men utterly
destroyed. Even Plato' relateth that a land larger than Asia
and Africa was snatched away by the Atlantic ocean. An
earthquake moreover hath drained the Corinthian sea k ; and
the force of the waves hath separated Lucania from Italy,
and banished it, to bear the name of Sicily'. Surely these
things could not happen without harm to the inhabitants.
But where were, I will not say the Christians the despisers of
your gods, but your gods themselves at that time, when the
flood overwhelmed the whole world, or, as Plato supposed ra,
the plain country" only; for that they were of later date than
the catastrophe of the deluge the very cities bear witness, in
which they were born and died, and those also which they

' See Cypr. ad Demetr. and others, variously corrupted in the MSS., Hie-
ib. p. 200. not. a. ed. Oxf. also Firmilian, rennape, &c.
Ep. 75. ad Cypr. Edict. Anton, ap. » Atlantis. Plin. ii. 90. Plato in
Justin M. Aug. in Ps. 80. Serm. 59. Timaeo, §. 6. p. 24. Steph.
and Ep. 5. ad MarcelL ap. Kortholt. de k Ad Nat. i. 9. " cum terra; motu
Calumn. Pag. c. 22. ad Scap. c. 2. de mare C. ereptum est," determines the
Pall. c. 2. ad Nat. i. 9. Martyrol. in meaning ; else Hav.'s explanation were
vit. Porphyr. ap. Elmenh. ad Arnob. good, " drank in, i. e. drew in the sea
P- 3. to what is now called the C. sea."
• Aug. de Civ. D. ii. 3. " From Strab. viii. fin. Ovid. Met. xv. Plin.
whose ignorance hath arisen also that ii. 94. mention the overthrow of Helice
common proverb, ' The rain hath failed ; by that sea through an earthquake. See
the Christians the cause.'" Authorities at length in Gataker ad
6 urbem, Rome. Antonin. iv. 48.
*> Gothofred's correction, ad Nat. ' Plin. iii. 8.
i. 9. from Plin. ii. 87. who mentions m De Legg. iii. p. 677.
these islands as having reappeared, » De Pall. c. 2.
Ammian. Marc. xvii. The name is

86 Calamities from neglect of God, not from gods they worshipped;
Apol. founded ; for they would not otherwise have remained unto
L40' this day, if they themselves also had not been of later date
than that catastrophe. Palestine had not yet received that
swarm of Jews from Egypt, nor had that seminary of the
Christian sect, as yet settled there, when the shower of fire
burnt up Sodom and Gomorrah, places on its borders. The
land still smelleth of the burning ; and, if any fruits of the
trees there struggle into life, so as to be seen by the eyes,
nevertheless, when touched, they crumble into ashes °. But
neither did Tuscany nor Campania complain of the Chris
tians, at that early day, when fire was poured over Vulsinii
from Heaven, and over Tarpeii" from its own mountain.
No one at Rome as yet worshipped the true God, when
Hannibal at Cannae, in the slaughter which himself had
made, measured out by the bushel the rings of the Romans.
All your gods were worshipped by all, when the Senones
seized upon the Capitol itself. And it is well, that when
any adverse accident befalleth cities, there hath been the
same overthrow of the temples as of the walls'", so that I may
at once prove against you that the evil cometh not from»the
gods, because it cometh upon themselves as well as others.
Mankind hath even deserved ill of God, first in that they
were undutiful towards Him, Whom though they knew in
'non part, they not only sought not after Him to fear Him", but
timen~ devised for themselves others besides, to worship them; next
dum because, by not seeking after the Teacher of good, and the
Rom. 1, Judge and Avenger of evil, they grewr in all trespasses and
21- sins. But if they had sought after Him, it followed of
* requi- necessity, that Whom they sought", they should know, and
Whom they knew, honour, and Whom they honoured, find
rather propitious than wrathful. They ought therefore to
know that the same God is now also angry with them, Who
was ever so in times past, before that any bore the name of
Christians. He, Whose good gifts, produced before they
"Tac. Hist. v. 7. and itineraries under Nero, A.D. 64 or 65. In the de
a!'' ™' t, , . , , Pallio, c. 2. (as it now stands) Vulsinii
? .o Gothofr.from the ad Nat. i. 9. and Pompeii are again joined; yet
observing that the Eclog. Stephani transcribers are more likely to have
mentions, ' Tarpe a city of Italy and substituted the better known, Pompeii,
a mons Tarpeius. The MSS. here for the less known, than the reverse.
have fompen, which would be an over- 1 Aug. de Civ. D ii 22
sight, since Pompeii was destroyed ' Above c. 25'.

situm

mitigated by innocence, fastings, prayers, abasement of Christians. 87
devised gods for themselves, they enjoyed, why can they not
understand that evils also come from Him, Whose they
perceived not that the good things were ? To Him they are
amenable, to Whom also they are ungrateful. And yet if we
compare the former catastrophes, lighter evils" now occur
since the world hath received the Christians from God. For
from that time, their innocence hath tempered the wicked
nesses of the age, and they have begun to be intercessors
with God. Finally, when summer hindereth winter of its
showers', and the year is in anxious plight, ye indeed, daily
fed to the full and about forthwith to dine*, with your baths,
and your taverns, and your brothels, all at work, offer to
Jupiter sacrifices for rain, order your people to go barefoot1,
seek Heaven in the Capitol, look for clouds from your
ceilings?, turning yourselves away from God Himself and
from Heaven. But we, dried up with fasting, and pinched Ps. 109,
by every sort of abstinence ', kept from every enjoyment of" '
life, prostrating ourselves in sackcloth and ashes*, put Heaven
to shame by our importunity, touch God1, and when we have1 Deum
painfully obtained mercy, Jupiter is honoured by you, God1"^1"
neglected" ! ™(honl
XLI. Ye therefore are they that trouble the world", ye are rotor) a"
guilty of the national calamities, ye that are ever inviting ™^>
evils3, among whom God is despised, images worshipped, negligi-
For surely4 it must be thought more credible that He should 3"™ma^
be angTy Who is neglected, than they who are worshipped Riorum
or else they must indeed be most unjust, if, on account of7{-,iqeue
the Christians, they injure their own worshippers also, whom enim
¦ Arnob. I. i. p. 5. prayer," he praises, Or. 21. in S.
' i. e. summer upon winter withhold- Athanas. §.10. He speaks of Christians
eth showers; summer cometh ere yet again as seeking to be " not even flesh."
the winter have discharged its showers, Or. in Jul. iv. §. 123. (see Hav.)
and iteelf has none, Cypr. ad Demetr. a De Poenit. c. 9. de Patient, c. t3.
c. 1. de Mortal, c. 5. of penitents, and, of public intercessions,
" Quotidie pransi, statimque pran- Cone. Mog. [A.D. 813.] c. 4. ap. Lac.
suri, omitted by Rig. " It hath seemed good to us that the
* De Jejun. c. 16. greater Intercession (Litania) be ob-
J Above, c. 24. served by all Christians for three days,
1 Greg. Naz. Orat. in Julian (Or. as we find from reading, and as our holy
iv. §. 7 1.) speaks of Christians gene- fathers have instituted ; not riding, nor
rally, as being " well-high without clothed with rich garments, but bare-
flesh and blood;" and again, Orat. 33. u. foot and clothed in sackcloth and ashes,
Ariann. et de se ipso, §. 5. of S. Atha- unless weakness of health prevent."
nasius; whose " disembodiedness, as it •> Lact. v. 8. Arnob. 1. i. p. 2.
were, and immateriality in fasting and c Cypr. ad Demetr. c. 3.

§8 Kindness and severity of God to all— severity, kindness to good.
Apol. they ought to except from the deserts of the Christians.
1 41- This, say ye, is to make the argument recoil upon your own
God also, seeing that He also •suffereth His own worshippers
to be harmed on account of the wicked. Learn first His
counsels, and ye will not thus retort. For He, Who hath
once ordained an everlasting judgment after the end of the
world, hasteneth not the separation, which is a necessary
Mat. 13, part of that judgment, before the end of the world. Mean-
29-30' while He is without partiality towards the whole human
race, both in blessing and in chastening them; He hath
willed that good things should be shared by the wicked, and
evil things by His own people, that by an equal participation
we all might know both His kindness and His severity.
Because we have been thus taught by Himself, we love
kindness, we fear severity. Ye on the other hand despise
both, and it followeth therefore that all the afflictions of the
age come from God upon us (if they do so) for our admo
nition, upon you for your punishment. But in truth we are
in no wise harmed; for we have in this world no concern but
to depart out of it as quickly as we may. Next because if
any evil be inflicted, it is ascribed to your deservings. But
although some evils slightly touch us also, as being joined
together with you, we rather rejoice in acknowledging therein
the divine prophecies, as confirming our assurance and the
confidence of our hope d. But if all your misfortunes come
upon you from those whom ye worship, for our faults, why
persist ye in worshipping beings so ungrateful, so unjust,
who ought rather to assist and abet you in afflicting the
Christians ?
XLTI. But we are called to account on another charge of
wrong, and are said to be unprofitable in the common
concerns of life '. How can this be said of men who live
with you, have the same food, dress ', furniture, the same
wants of daily life? For we are not Brachmans, or the
¦i Clem. Strom, iv. 11. p. 216. ed. i. 29. Kortholt de Cal. Pag. c. 23,
Sylb. The argument from the suffer- « Thus Suetonius calls Clemens, the
mgs of Christians is i answered by Justin Christian nephew of Vespasian, a
M. Apol. 1. 34. Gallican Churches, person " of the most contemptible in-
(Eus. v. 1.) Cypr. ad Demetr. c. 11. action," Domit. c. 15
Arnob. 1. 2. fin. Lact. v. 21. 22. Minuc. « Cypr. de Pat. c. 2. p. 251. Oxf.
F. p. 337 sqq. v. fin. Aug. de Civ. D. r

Christians not unprofitable to state; usedsame things to other aids. 89
naked philosophers of the Indians, dwelling in the woods,
and outcasts from life. We remember that we owe gratitude
to God our Lord and our Maker. We put not away from us
any enjoyment of His works ; certainly we refrain from using
them immoderately1 or wrongfully. Wherefore we live with
you in this world ", not without a forum, not without sham
bles, not without your baths, taverns, shops, inns, markets,
and other places of traffic. We voyage moreover with you,
serve in your armies, labour with you in the fields, and trade
with you. Besides this, we join our crafts with yours.
Our acquirements, our services, we lend to the public for
your profit. How we can be thought to be unprofitable to
you in your concerns, you with whom and by whom we live,
I know not. But if I attend not the solemnities of your
holyday, I am nevertheless on that day also a man. I do
not wash at nightfall', or at the Saturnalian festival, lest
I should waste both night and day k; yet I wash at a proper
and a wholesome hour, such as may save both my warmth
and my colour ; cold and pale after bathing I can be, when
dead. On the feast of Bacchus I sit not down to meat in
public, as is the custom of those who are condemned to the
beasts, when they take their last meal:: but wheresoever I do
eat, I eat of your abundance. I buy no garland for my
head1": nevertheless, since I do buy flowers, how doth it
concern you in what manner I use them ? I use them, as I
think, more agreeably when free, and loose, and straying out
of all order. But if we must have them gathered together in
a wreath, we have our wreath for the nose. Let those
please themselves who smell with their hair ! We come not
together to your public shows ; but if I need any things that
are sold at those meetings, I would procure them moreUiberius
freely at their proper places. We buy certainly no frankin
cense : if the Arabias complain of this, the Sabseans will
witness that more, and more costly, merchandise of theirs is
I Above)T°- 39- ' Apuleius, Miles, iv. p. 72. ap. Her.
» bee de Idol. u. 14. 16. The refusal and of other ma'efactors, Suid. v. %t9ui
of all intercourse is made a charge rk tji« ap. Hav.
against the Jews, Euphrat. ap. Philostr. m de Cor. c. 5. Clem. Al. Paed. ii. 8
de Vit. Apollon. v. 11. It is blamed by Caecil. ap. Minuc. F.
As heathen did, that they might (p. 107.) who follows T. in his answer,
feast the earlier. p. 346.
k By serving an idol.

90 'Temple-revenues, sinful trades, injured; states benefitted.
Apol. lavished in the burials of Christians" than in burning incense
*• i3' to the gods. ' Without doubt,' say ye, ' they are daily melting
away the revenues of our temples : how few now throw in their
offering"! Why! we cannot afford to relieve men and your
begging1' gods too, nor do we think that we ought to give,
save to those that ask : briefly, let Jupiter put out his hand
and take of us, while mean time our compassion expendeth
more in each street*1 than your religion doth in each temple.
But your other taxes will be grateful to the Christians', who
pay their dues with that faithfulness with which we abstain
from defrauding others, so that if an account were taken,
how much is lost to the taxes through the deceitfulness and
falsehood of your declarations, the reckoning might easily
be made, the complaint under one head being compensated
by the profit gained to the other accounts.
XLIII. I will fully admit that there are some, who may,
if any may, justly complain of the unfruitfulness of the
Christians. First then will be the pimps, the procurers,
and their bath-furnishers. Next, the assassins, the poisoners,
the magicians ; after them, the soothsayers, the diviners, the
astrologers8. To be unprofitable to these, is a great profit.
And yet whatever loss to your finances come from this our
sect, may be balanced by at least some protection from them.
At what price do ye value, I do not now say those who cast
out devils from you', I do not say those who fall down

" The Romans anointed as well as hitherto very seldom was found a
burnt their dead; the Christians em- purchaser." Arnob. 1 i p 13 "The
balrned exclusively as more in bar- augursr, diviners, &c.-lest their arts

™„„ . -ii. *u i \~ ; , "u6"'»> uivmers, Oic. — lest tneir arts
mony with the doctnne of the resur- should come to an end, and they
Shp rd P'et7o\ I4 1?Jmm- now extract but Petty fees from the
turned, de Res. Cam. c. 27. de Idol. c. now-seldom enquirers.-cryaloud, ' the
Gr'e^ Nvs's- in fT'm , ^at X? 3" g^S are »«*l~tedy and /ow there is
ItTsgridIuled hv C^-f Map- L^- 2? ^mest thinness in the temples.
It is ridiculed by GeciI. ap. Minuc. F. Theancientritesexistbutforscorn,&c."
funerals " add PruTL F*0*^ , f°T ?ee aIso on the decay of Heathenism,
51 2 Actn PW •" n eq- ?6f- X" Lact v- 9- Firm, de eri. Prof. Eel. p. 43
01. I. Acta .Fharaci, ap. Bar. A. 209 Prud dp HT,rt n„ ¦¦ V, ¦
n. 21 Acta Euplii, ib'. 1. 303. n. 129 pass LaurH 497 g' "^ '"
. • Plin. Ep. ad Traj. « Certainly it P P Above " 13
[sincethepers/cutionjtobefreauent^ t an Tp'. a7EL°" ^' *°>
and the sacred rites, of a lone time r t„0«JT a i ? ?~ ™
intermitted, to be renewed, and the • Irn'o" 1 l""' U 17' ™*R *' *'
victims to be commonly sold, for which « Above', on c. 23.

Waste of life in persecutions ; Christians condemned only as such. 9 1
before the true God in prayer for you as well as for
themselves, but those of whom ye can have no fear ?
XLIV. Yet here there is a loss to the state, great as it
is real, which no one turneth to look upon ; here is an
injury to the citizens, which no one weigheth, when in
our persons so many righteous men are expended, when
so many innocent men are squandered away. For now we
call to witness your own acts, you who preside daily at the
trials of prisoners, and dispose of the charges by your
sentences. So many criminals are reckoned up by you
under various charges of guilt. What assassin among them,
what cut-purse, what sacrilegious person, or seducer, or
plunderer of bathers, is entitled also a Christian ? In like
manner ' when the Christians are brought to trial under their » Pro-
own head, who even of these is such as all these criminals1" e
are? It is ever from your own people that the prison is
steaming: it is ever from your own people that the mines
are breathing sighs ; it is ever on your own people that the
beasts are fattened ; it is ever of your own people that the
masters of the shows find flocks of criminals to feed. No
Christian is there, unless it be only as a Christian ; or if he
be any thing else, he is forthwith no longer a Christian ".
XLV. We alone then are innocent ? What wonder if this
be so of necessity ? and truly of necessity it is so. Taught
innocence by God, we both know it perfectly, as being
revealed by a perfect Master ; and we keep it faithfully, as
being committed to us by an Observer that may not be
despised. But to you human opinion hath handed down
the rule of innocence, and human authority hath commanded
it. Hence ye belong to a discipline which for the attaining
of true innocence is neither perfect nor so greatly to be
feared. What is the wisdom of man in shewing what is
really good ? What his authority in exacting it ? The one is
as readily deceived, as the other disregarded. And hence,
which is the more full commandment, " Thou shalt not
kill," or, " Be not even angry ?" Which the more perfect, to
forbid adultery, or to keep men even from the secret lust of
» Above, c. 46. ad Scap. 2. Justin Graec. aff. Disp. xii. circ. med. p. 1021
M. Apol. i. §. 44. Athenag. §. 2. sqq. ed. Schutz. Lact. v. 9
Minuc. F. p. 333. Theodoret. de cur.

92 Human laws lacking in authority — solemn sanction of Christian.
Apol. the eyes ? which the more refined, to forbid evil doing, or
— — - even evil speaking ? which the more complete, not to
permit an injury, or not to suffer even the requital of an
injury? Meanwhile, however, know that even your own laws,
which seem to tend to innocence, are borrowed from the law
of God, as the more ancient. I have already spoken of the
age of Moses*. But what is the authority of human laws,
when it is in the power of man both to evade them, being
generally undiscovered in his misdoings, and sometimes to
set them at nought, as sinning from chance or necessity ?
Consider it also in respect of the shortness of the punishment
inflicted, which, whatever it be, nevertheless continueth not
after death. So also Epicurus holdeth cheap all torment
and pain, by pronouncing slight ones despicable, and great
ones shortlived1. But we of whom an account is taken by
the God Who looketh upon all, and who see before us an
eternal punishment at His hands2, we are with good cause
the only men who attain unto innocence, both from the
fulness of our knowledge, and the difficulty of concealment,
and the greatness of the punishment, which continueth, not
for a long time, but for ever ; fearing Him Whom even that
man, who judgeth those that fear, will himself be obliged to
fear — fearing God and not the Proconsul.
XLVI. We have maintained our ground, methinks, against
all that criminal charge, which calleth for the blood of the
Christians. We have shewn you, our whole condition, and
by what means we can prove it to be such as we have
shewn— by the truth8, that is, and the antiquity" of the
Divine Scriptures, and moreover by the confession0 of the
i Ex- spiritual powers. Let him come forth who1 shall venture to
istatquirefute ug He w.u be bound ^ gtr.^e againgt ug Qn the
ground of truth, not by skill of words, but in the same form
in which we have established our proof. But while our
truth is made manifest to every man", unbelief meantime,
confounded as it is by the goodness of this sect, (which hath
* usui now become well known to experience' of it, and by inter-
1 Above, c. 19. b ,._ 19
y Senec. Ep. 94. 0 0. 23.
! ^rV**8' "" 12' d ^um unieuique manifestatur veri-
c- M- tas nostra, omitted by Rig.

Philosophy.powerless,as vainglorious and corrupt; only truth hated. 93
course with it,) regardeth it forsooth not as a work of God,
but rather as a kind of philosophy6. ' The philosophers,' it
saith, ' advise and profess the same things, innocence,
justice, patience, sobriety, chastity.' Why then, when we are
likened to them in discipline, are we not made equal to them
in the freedom and impunity of their discipline ? Or why are
not they also, as being our equals, forced to the same offices,
which we, not fulfilling, are put in peril ? For who compelleth
a philosopher to sacrifice, or to take an oath ', or at noon-day
to parade abroad useless candles5 ? Nay they even openly
demolish your gods, and in treatises accuse your super
stitions, with your own approbation1' : most of them likewise
bark against your princes', and ye suffer it, and they are
more readily rewarded by statues* and pensions1, than
sentenced to the beasts. And with good cause, for they
bear the name of philosophers, not of Christians. This
name of philosophers putteth not the daemons to flight:
why should it, seeing that the philosophers rank the
daemons next to the gods"? It is the saying of Socrates,
" If the daemon so please." And he also, even when he
savoured somewhat of truth in denying the gods, yet
just at the close of life ordered a cock to be sacrificed to
^Esculapius", I suppose in honour of his father, because
Apollo declared Socrates to be the wisest of all men". O
ill-advised Apollo ! he hath borne testimony to the wisdom
of that man, who denied the being of the gods ! Whatever
hatred the truth kindleth against itself, so much doth he
incur, who faithfully setteth it forth, while he who cor-
rupteth and affecteth it, gaineth favour on this account ' et af-
especially, from those that attack the truth. Philosophers Stored
affect, inasmuch as they are both its mockers and
despisers p, the truth in mimicry, and, in affecting, corrupt
it, as men who catch at praise. The Christians both seek
e Cels. ap. Orig. c. Cels. i. 4. ' Tatian u. 25. Capitolin. de Anton.
f Above, c. 32 end. Pio. Lucian. in Eunuch, (ap. Hav.)
E Above, u. 35. m Above, o. 24. de Anim. c. 1.
h Above, c. 12. Justin M. Apol. i. n Plat. Phaed. $. 155. p. 118. Steph.
20. 24. Tatian. c. 27. Athenag. c. 7. Socrates meant probably that life was
24. a long illness, death the cure, (Hav.)
' Sueton. in Vesp. (de Demetr. ° Val. Max. iii. 4. Plin. vii. 34.
Cynico.) Neron. (de Isidor. Cyn.) . P Qua et illusores, et contemptores.
k Juv. 2. 4. Mimice (philosophi) omitted by Rig.

94 Contrast of philosophic and Christian practice,
Apol. it as of necessity, and fulfil it entirely, as men who care
}¦ 46' for their own salvation. Wherefore neither in respect of
knowledge, nor, as ye imagine, in respect of discipline,
are we on a level. For what certain report did Thales,
that earliest of natural philosophers'', give to Croesus, when
he questioned him concerning the nature of the gods, after
being oft allowed in vain farther time for deliberation'?
Jer. 31, Every Christian labourer both findeth out God and sheweth
Him, and hence really ascribeth to God all that in God is
looked for, notwithstanding that Plato s affirmeth that the
Maker of the world is both hard to be found out, and, when
found out, hard' to be declared unto all. But if we be
challenged" on the ground of chastity, I read a part of the
sentence given at Athens against Socrates ; he is declared to
be a corrupter of young men " : the Christian doth not even
Rom. 1 , change the natural use of the woman. I know also that
26 •
the harlot Phryne ministered to the lustful embraces of
Diogenes. I hear too that a certain Speusippus of the
school of Plato died in the act of adultery y. The Christian
is by nature a lover to his wife alone. Democritus by
putting out his eyes because he could not look upon women
without desire, and was pained if he possessed them not,
doth, by this very self-correction, make confession of in
continence. But the Christian, still keeping his eyes, looketh
not at all upon women. It is in his heart that he is blinded
against lust. If I must defend our cause as touching
righteous dealing, behold Diogenes, his feet soiled with mud,
trampling with a pride of his own on the proud couches of
Plato1. The Christian doth not vaunt himself against even a
poor man. If I am to contend as touching modesty, behold
Pythagoras at Thurium, and Zeno at Priene, aspiring to the
tyranny. But the Christian doth not aspire even to the asdile-
shipa. If I am to join issue as touching evenness of mind,
1 Cic. Quaestt. Acad. iv. 118. Lact. Tranq. c. 15. Cassian. Coll. xiii. 5. ap.
'"• J4- Lac.
s/ill^l'-""^106™^^-?-1- ' SP- Presided OTer ^ school for
^H'^Mfw ^ i?/ndSlm°mdeS; eiSht years" The character, not the
? In T ml i PQ os a*, v f^' is true> wording to Laert. in vit.
In Timao §. 9 p. 28. Steph. 1. iv. and see generally Senec. Ep. 59.
" Imoossible." Plat. Minuc. F. v. fin.

" Above, beg. of c. p. 93. z Laert in „."
* Lucian i. in Vit. Auct. ; Eunuch ; -As an office open to the lower
Dial. Meretr. x. ap. Hav. Senec. de people.

wherein they were alleged to teach alike. 95
Lycurgus chose obstinately to starve himself to death because
the Lacedaemonians had amended his laws z. The Christian,
even when condemned, giveth thanks. If I am to make a
comparison as touching good faith, Anaxagoras refused to
restore a pledge to his guests ; the Christian is called faithful
even to strangers a If I am to take my stand on the ground
of simplicity, Aristotle basely displaced his own familiar
friend Herrnias; the Christian doth not hurt even his enemy.
The same Aristotle flattereth" Alexander, wlio ought rather
to have been directed by him, as unbecomingly 1 as Plato was ' inde-
sold by Dionysius" for his belly's sake. Aristippus in his
purple d, under a vast surface of outward gravity, liveth the
life of a profligate; and Hippias is put to death while laying
a snare for the state. This hath no Christian ever attempted
on behalf of his own friends, though scattered abroad with
every sort of cruelty. But some men will say that certain
even of our own people depart from our rule of discipline.
Then do they cease to be accounted Christians amongst us c.
But these philosophers, with such deeds upon their handfe,
continue to hold among you the name and the honour of
wisdom. What likeness then is there between the philo
sopher and the Christian ? the disciple of Greece and of
Heaven ? the trafficker for fame and for salvation ? the doer
of words and of works ? the builder and the destroyer of
things? the foister in of error, and the restorer of truth? its
plunderer and its guardian ?
XLVII. For the antiquity of the Holy Scriptures, already
established ', yet again serveth me in making it very credible
that this was the store-house of all the wisdom of later times.
And were it not that I now desire to moderate the bulk of
my book, I would go at large into the proof of this also.
Which of the poets, which of the sophists is there, who have
not drunk from the fountain of the Prophets s ? Hence, there-
¦ Above, c. 4. out the " a," " selleth himself to Dio-
a Ad Scap. c. 4. Plin. Ep. ad Traj. nysius."
t> Lucian. in Parasit. i Lucian. in vit. Auct. Parasit. Bis
0 Dionysio. MSS. and Edd. Tertul- accusat. Lact. iii. 8. ap. Hav.
lian must then mean that Plato put e See above, on c. 44. fin.
himself in Dionysias's power for the f c. 19.
sake of the luxuries of the court, and % He Test. An. c. 5. Justin M. Coh.
so was sold by him. Lucian. in Parasit. ad Graec. 14 sqq. Apol. i. 54. Theoph.
the same charge. Rig. strikes ad Aut. i. 14. Tatian. c. Graec. u. 40.

96 Philosophers, knowing of God, dispute irreverently, and so, err.
Apol. fore, have the philosophers also watered the dryness of their
J- i7' own understanding. For because they have certain things
of ours, therefore they liken us to them". Hence also
¦ opinor methinks1 hath philosophy been by law" cast out by some,
Megibustne Thebans, for example, the Spartans, and the Argives i.
added While they strive to come at what is ours, being men,
who (as we have said) lust after fame and eloquence
only, if they have met with any thing in the sacred
writings, they have straightway re-written it according
to the bent of their nice research, and have perverted it to
their own purpose, neither sufficiently believing them to be
divine, not to corrupt them, nor sufficiently understanding
them, as being, even then, somewhat obscure, and seen
darkly even by the Jews themselves, whose own they seemed
to be. For even where the truth was in simple form, the
more on that account did that cavilling spirit of men, which
despiseth faith, waver, whence they confounded in uncertainty
even that which they had found certain. For having found
only that there was a God, they questioned of Him not as
they had found Him, but so as to dispute about His
character, and His nature, and His dwelling-place k. Some
affirm that He is without body, some that He hath a body,
as do the Platonists and the Stoics ; some that He cometh
of atoms, some of numbers, as Epicurus and Pythagoras;
some of fire, as was thought by Heraclitus. Again the
Platonists hold that He careth for the world, the Epicureans
on the other hand that He is inactive, unemployed, and, if I
may say so, a non-entity as respecteth the affairs of men;
the Stoics m again, that He is placed without the universe,
Clem. Al. Strom, i. 16. p. 366. ed. Pott, (contaminantur Rig.)
ii. init. Euseb. Prsep. Ev. x. 1. xi. xii. t Civ. de Nat. Deor. i. 103, 104. (of
Aug. de Doct. Christ, ii. 28. de Civ. D. the Epicureans.)
viii. 11. Theod. Or. 2. c. Graec. p. 736 1 » Whether God sitting beholdeth
sqq. ed. Schutz. ap. Elmenh. et Wouw. his work or handleth it? whether he
ad Minuc. F. p. 323. Ambr. Ep. 37. be, from without, spread around it, or
ad Simplic. Cyr.ll in Julian. 1. x. infused into the whole? whether the
Chrys. [Cynll] in Joann. [v. p. 733.] world be immortal, or to be accounted
ap. i.ac. among things perishable and born for a
h Nam quia quajdam de nostris ha- time." Senec. de vit. Beat. c. 31. ap.
bent, eapropter nos comparant illis. The Hav.
sentence, slightly varied in Edd. and »> The Stoics placed their god within
MSS., is omitted by Rig the world, as the anima mundi; the
Interpunction altered with Hav. Epicureans, without, but inactive.
Argivis. Dum ad nostra conantur,

disagree; distort truth, then deride it, as like their fictions. 97
turning about, like a potter, this mass of matter from without;
the Platonists, that he is placed within the universe, abiding
like a pilot within that which he directeth. So also con
cerning the world itself, they are not agreed, whether it had
or had not a beginning, whether it shall have an end, or
abide for ever. So also of the state of the soul, which some
contend is divine and eternal, others that it can be dis
solved : each hath, according to his own sentiment, brought
in a new doctrine, or reformed the old. And no wonder if
the wit of philosophers hath perverted the ancient document".
Some of their race have by their own opinions corrupted
this our novel body of writings ° also, after the views of the
philosophers, and from the one way have cut out1 many'excide-
devious and inextricable mazes. Which remark I haverunt
offered for this reason, lest the notorious variety of opinions
in this our sect should seem to any one to place us in this
respect also on a level with the philosophers, and condemn
truth, because variously defended. But for those who
corrupt our doctrines we briefly rule, that the canon of truth
is that which cometh from Christ, handed down through
those who have companied with Him, long after whom these
different commentators will be proved to have existed p. All
contradictions to the truth have been framed out of the truth
itself, the spirits of error thus exercising their rivalry. By
them have the corruptions of this wholesome kind of dis
cipline been privily introduced q ; by them also have certain
fables been let in, which, from their likeness to it, might
weaken the credit of the truth, or rather gain it over to their
own side ; so that a man may think that he must put no
faith in the Christians, because he can put none in poets or
philosophers; or suppose that he ought to put the more faith
in poets and philosophers, because he can put none in the
Christians. Therefore we are laughed at, when we preach
that God shall judge the world, for so do the poets also, and
the philosophers feign a judgment-seat in the shades below;
and if we threaten men with Hell, which is a store-house of

" The Old Testament. and the imputation of novelty on the
" Novitiola paratura. The expres- part of the Heathen.
sion is ironical, embodying at once the t De Praescr. Haeret. v. 31.
Christian title, " the New Testament," i Above, on c. 22.
H

98 Resurrection justified by belief in Transmigration, but derided.
Apol. hidden fire beneath the earth, for the punishing of men, we
— : — - are forthwith borne down by jeers, for so is there also a river
among the dead called Pyriphlegethon. And if we speak of
Paradise', a place of heavenly pleasantness appointed to
receive the spirits of the saints, separated from the knowledge
of the world in general by a sort of wall formed by the zone
of fires, the Elysian plains have preoccupied their belief.
Whence, I pray you, have your poets and philosophers these
doctrines so like to ours ? it can only be from our mysteries.
If it be from our mysteries, as being older than their own,
then are ours more to be trusted and believed than theirs,
seeing that even the copies of them gain belief. If it be
from their own minds, then must our mysteries be regarded
as the copies of things later than themselves, which the law
of nature suffereth not, for never doth the shadow go before
the substance, or the image before the reality.
XLVITI. Come now, if any philosopher affirmeth (as
doth Laberius ' after the opinion of Pythagoras) that a man
is made out of a mule, a serpent out of a woman, and shall,
by the force of eloquence, wrest every argument to this
opinion, will he not gain the consent of men, and fixedly
persuade them ever to abstain from animal food ? and will
not each on this account be persuaded, lest in supping on
ox-flesh he eat one of his own ancestors ? But the Christian,
if he promiseth that man shall be made again of man, and
that of Caius tlie very same Caius shall be refashioned,
will be driven out by the people, not merely by blows, but
rather by stones, as though0 whatever be the governing
argument for the restoration of human ' souls to material
bodies, do not itself require, that they return to the same
bodies, seeing that this it is to be restored, to become what
it was before. For if they be not what they were, endued,
that is, with a human, and that the self-same, body, then
\ Sf,e u~te C at tbe end of this Book* sunt 1uod fuerant, id est humanum et
The fiery sword of the Cherubim. id ipsum corpus indutse, jam non ipsa;
__ See in Cnmt. de Honest. Diseipl. erunt qua? fuerant, quia non potuerunt
"• 3' . esse quod non erant, nisi desinant esse
« Quasi non qusecunque ratio praeest quod fuerant. Porro quae jam non
annnarum humanarum m corpora reci- erunt ipsae, quomodo redisse dicentur?
procandarum,ipsaexigatillasineadem Aut aliud facta; non erunt ipsae, aut
corpora revocan, cum hoc sit restltui, manentes ipsae non erunt aliunde, added
id esse quod fuerat. Nam si non id for the most part from F.

Resurrection of the body implied by future Judgment. 99
will they not be the very same which they were, because
they could not be what they were not, without ceasing to be
what they had been. Moreover, how shall they be said to
be restored, which are no longer to be the same? Either,
being made another thing, they will not be themselves, or,
remaining themselves, will not be from another source. We
should need many jests and much leisure, if we chose to
sport with this question, into what beast each man may be
thought to have been changed. But let us rather keep to
the defence of ourselves, who lay it down as a thing certainly
more worthy of belief, that a man should be refashioned
from a man, (who you will coming in place of whom you
will, so it be only a man,) so that the same sort of soul may
be restored to the same rank of beings, though not to the
same likeness". Surely, since the cause of the restoration is
the appointed future judgment, each will of necessity be
presented the very same man that he was before, that he
may receive judgment from God for his good deservings or
the contrary. And therefore will the bodies also be again
presented, both because the soul can suffer nothing by itself
without connection with a material substance, that is the
flesh1, and because what thing soever souls are doomed to
suffer from the judgment of God, they have deserved it, not
without the flesh, within which they have done all things y.
But, thou sayest, how can matter, which hath been dissolved,
be made to appear ? Consider thyself, O man, and thou wilt
find how to believe this thing. Think what thou wast before
thouhadsta being: simply nothing: forhadst thou been any
w Because " after the image of the 1. c.) though apparently not enough so,
Heavenly." 1 Cor. 15, 49. to be capable of corporeal torments.
1 De Testim. An. c. 4. beg. (so also In the de Res. C,. T. attests incidentally
Arnob. ii. p. 52.) T. modifies this state- that the immateriality of the soul was
ment in the de Res. Cam. c. 17. stating the general belief. S. Aug. (de Civ. D.
that the soul can suffer as well as act, xxi. 10.) adduces the case of Dives in
alone, but both partially, and infers illustration of the suffering of daemons,
from the history of Dives, (de Anima, supposing that they be not, though of
c. 7.) that the soul of the wicked shall aerial, yet of corporeal substance, as
suffer before the day of judgment, alone, learned men had thought.
asitdevisesitsdeedsalone,andthenmore Y This argument is used by Tatian,
fully with the body with which it com- c. 6. Athenag. 18 — 22. de Res. 14, 5.
pleted them. And this seems his mean- Ambros. de Fid. Res. [§. 88.] ap.
ing here, as he goes on to use the same Pearson on the Creed, Art. xi. " The
argument, that sinning with the flesh, laws," Athen. argues, (c. 23.) " were
they shall be punished with the flesh, not given to the soul alone, so neither
He held the soul moreover to be, in the rewards." Add Cyril. Jer. xviii. 19.
a degree corporeal, (see on de Res. C. Ambr. Exh. Virg. c. 9. §. 59.
h2

100 Creation makes Resurrection credible— Analogies of Nature.
Apol. thing thou wouldest have remembered it. Thou therefore that
L48- wast nothing before thou didst exist, and that becomest also
nothing when thou ceasest to exist, why canst thou not
begin to exist again from nothing, by the Will of that self
same Creator Who hath willed that thou shouldest come into
being out of nothing. What new thing will happen unto
thee? thou that wast not, wast made: when again thou shalt
not be, thou shalt be made. Declare, if thou canst, the
manner in which thou wast made, and then seek to know
how thou shalt be made. And yet surely thou shalt be
more easily made that which thou once hast been, seeing
that thou wast made, equally without difficulty, that which
thou never hadst at any time been2. There will be a doubt,
I suppose, as to the power of God, Who hath framed out of
that which was not before, not less than out of a death-like
void and nothingness, this vast body of the universe, animated
1 anima- by that Spirit which animateth all souls1, stamped" too by
?e2red Himself as an emblem of the resurrection of man, for a
testimony unto you. The light which is extinct every day,
shiueth forth again, and the darkness in like manner de-
parteth and succeedeth in its turn " ; the stars that have died
away, revive again ; the seasons when they end, begin anew ;
the fruits are consumed and again return ; the seeds assuredly
spring not up with new fruitfulness, except they be first
l Cor. corrupted and dissolved17; all things are by dying preserved;
15, 36. &1| tnnlgS are formed again from death. Shalt thou a man,
(a name so great,) thou wrho (if thou knowest thyself, as
1 The same argument is urged by in Symb. Ap. Serm. 59. Athenag. Leg.
Tert. de Res. Cam. c. 11. Justin M. p. 43. Theodoret. Orat. 9. de Prov. p.
Apol. i. §. 19. Iren. v. 3. Tatian. c. 6. 216 sq. Prudent. 1. 2. c. Symm. Ma-
Theophil. ad Aut. i. 8. Athenag. de carius, Hom. 5. Ambr. Hexaem. iii. 8.
Res. §. 3. Hil. in Ps. 63. Ambr. de Fid. Nilus ap. Phot. fol. 836. Chrys. Hom.
Res. §. 64. Apost. Constt. v 7. p. 308. 4. in 1 Cor. xv. ap. Elmenhorst. ib.
Lact. vii. 23. Cyril Jer. iv. §. 30. xviii. Ambr. de Fid. Res. §. 53. Zeno 1. c. §. 8.
§. 9. Prudent, adv. Symm. ii. 194. c Greg. Nyss. de Anim. et Res. v.
Greg. Nyss. de Opif. Hom. c. 26 sqq. fin. Ambr. de Fid. Res. 1. c. Minuc. 1. c.
Aug. in Ps. 62. de Catech. Rud. c. 25, Chrysost. Hom. de Res. 1. c. Chrysol.
27. Minuc. F. p. 326. Ruffin. in Expos. 1. o. Cyril. 1. c. Max. in Tradit. Symb.
Symb. Art. de Res. v. fin. Chrys. Hom. Epiph. Haer. lxiv. 37. Prud. c. Symm.
deRes.§.7-ZenodeRes.l.l.2.tr.l6.§.7. 1.2.1. 196. Zeno I.e. §. 10. Ruffin. I.e.
a Interpunction changed, animatore; Theoph. 1. c. and of the monthly resur-
signatum et per Ipsum, &c. rection of the moon, ib. and ii. 15. Cyril.
b De Res. Carn. u. 12. Theoph. ad Jer. xviii. §. 10. Zeno 1. c. §. 8. of
Aut. i. 13. Epiph. in Ancor. $. 84. (ap. the yearly resurrection of nature. Cyril.
Pears. 1. c. whose own language is iv. 30. xviii. §. 6, 7.
eloquent.) Minuc. F. p. 328. Chrysol.

Things created in and of pairs — Time and Eternity. 101
thou mayest learn to do even from the Pythian inscription d)
art the lord of all things that die and rise again, shalt thou
die to perish for ever ? Wheresoever thy elements shall be
scattered, whatsoever matter shall destroy, absorb, abolish,
waste thee to nothing, it shall restore thee again" "Nothing"
itself is in the hands of Him, in Whose hands is "The
Whole." ' Then,' say ye, ' we must be ever dying and ever
rising again !' If the Lord of all things had so determined,
thou wouldest experience, even against thy will, this law of
thy creation. But now He hath not determined otherwise
than He hath declared unto us. The same Mind which from
diversity of parts hath framed one whole, so that all things
consist of rival substances in unity, of the void and the solid,
of the animate and the inanimate, of the comprehensible and
the incomprehensible, of light and darkness, yea even of life
and death, hath made time also to consist of two states so
determinate and distinct, that the first part of it, measured
from the beginning of all things, in which we now live,
runneth out to its end in this mortal life, but the next, which
we wait for, is continued to a never-ending eternity. When
therefore the end, and that middle space of time, which lieth
open between', shall have come, so that the visible face of
the universe itself is removed, which is equally temporal,
and hath been spread like a curtain before that eternal dis
pensation, then shall the whole human race be restored, to
determine the account of their good or evil deservings in
this world, and then to pay the debt through the boundless
series of everlasting ages. Therefore, there shall neither be
an absolute death, nor another and another resurrection, but
we shall be the same that we now are, and no other there
after ; the worshippers of God ever with God, clothed^ Cor.
upon with their proper substance of eternity, but the '
wicked, and they who live not entirely unto God, for the
punishment of an equally eternal fire, receiving from the
very nature of that fire, being, as it is, divine, the supply of
' " Know thyself." Ps. 62. §. 6. de Civ. D. xxii. 20. ap.
e " Though I be consumed in rivers, Pearson, 1. c. Ambr. de Hom. Opif. c.
in seas, or be torn by wild beasts, I am 26. Constt. Ap. v. 7. Ruffin. 1. c.
laid up in the stores of a rich Lord." * Probably the Millennium, see Note
Tatian. c. 6. Athenag. de Res. c. 2 D at the end of this book.
and 8. Minuc. F. p. 326, 7. Aug. in

102 Analogies of unwasting fire — Influence of Judgment to come.
Apol. their own incorruption K The philosophers also -know the
I-49' difference between the hidden and the common fire. So that
Al ark 9 **
49. 'which ministereth to the uses of men is widely different from
that which ministereth to the judgment of God, whether
drawn out in lightning from Heaven, or bursting up from
the earth through the tops of mountains " ; for it consumeth
not that which it burnetii, but reneweth while it destroyeth.
Wherefore the mountains, though ever burning, still remain,
and he who is stricken by fire from Heaven, is thenceforth
safe from being consumed by any other fire \ And this will
be a witness of the eternal fire, this an example of that
everlasting judgment, which feedeth its own pains. Moun
tains are burned and yet endure. What shall we say of
wicked men and the enemies of God ?
XLIX. These are the things which in us alone are called
vain presumptions'1, in the poets and philosophers con
summate knowledge and notable genius. They are wise,
we foolish1; they to be honoured, we derided, yea more
than this, to be punished likewise. Let now the doctrines
which we maintain be false, and justly styled presumptions,
yet are they necessary; let them be foolish, yet are they
profitable, if those who believe them are constrained to
become better men m, by the fear of eternal punishment, and
the hope of eternal refreshment. It is not therefore ex
pedient that those things should be called false, or accounted
foolish, which it is expedient should be presumed to be
j Pro- true. In like manner1, on no ground whatsoever may those
things be condemned, which are profitable. In you then
is this very presumption, which condemneth things useful.
Wherefore neither can they be foolish. Assuredly, though
they be both false and foolish, yet they are hurtful to none;
for they are like many other things, to which ye award no
« Minuc. F. p. 331. Lact. vii. 21. (see ap. Hav.) T. may have looked on
Ambrosiast. in Thess. e. 2. Auct. de this as a sort of image; Minucius how-
Rect. Cath. Conv. f. 798. cited ib. ever, 1. c. simply interprets it, that the
Cassiod. in Ps. ap. Lac. lightning itself destroyed without con-
h Mmucl o Greg. Naz. m Julian, suming, "as the fires of lightnings
Or. 1. p. 291. Cyril. m(t fyiou -^vXnt. touch bodies, but consume not."
Isid. Hisp. de Nat. Rer. c. 46. cited ib. k See on de Testim. Anim. c. 4.
Pacian. de poenit. et conf. ap. Lac. i Arn. 1. i. p. 15. ii. p. 45. Celsns ap.
» It was_ forbidden by the laws of Orig. iii. „. 24 and 49. Lact. iv. 13.
Numa to give funeral rites to, and so m Athenag. c. 31. Chrys. Hom. de
to burn, those struck by lightning, Res. init.

Sufferings for truth, very grievous for the time,joyous in the end. 108
punishments, things vain and fabulous, unaccused and
unpunished, because harmless. But in things of this sort, if
ye must needs punish, ye ought to punish by derision, not
by swords, and fires, and crosses, and wild beasts ; in the
iniquity of which cruelty, not only doth this blind mob
exult and insult, but even some of yourselves, who through
iniquity catch at the favour of the mob", boast of it. As if
all" that ye can do against us were not of our own free
choice ! Assuredly I am, only if I will, a Christian. Thou
wilt therefore only condemn me, if I will to be condemned.
But since whatever thou canst do to me, thou canst not do
unless I will, that which thou canst do is necessarily of my
own will, not of thy power. Wherefore also the mob vainly
rejoiceth in our hurt, for the joy, which they claim to
themselves, is ours, who would rather be condemned than
fall away from God. On the contrary, they who hate us
ought to grieve, and not to rejoice, at our gaining that
which we have ourselves chosen.
L. ' Why then,' ye say, ' do ye complain that we per
secute you, if it be your own will to suffer, seeing that ye
ought to love us, through whom ye suffer that which ye
will?' Certainly it is our will to suffer, but in the same
manner in which, though no one willingly suffereth the ills
of war, (since he must needs be harassed and endangered,)
yet he fighteth with all his strength, and he who complained
of the battle, rejoiceth, when he conquereth in the battle,
because he gaineth both the glory and the spoils. We have
a battle, in that we are summoned to the tribunals, that we
may then, at the hazard of our life, contend for the truth.
But to obtain that for which thou hast contended, is victory.
This victory hath both the glory of pleasing God, and the
spoils of eternal life. Yet still we are crushed ! yea, after
that we have won the battle. Therefore when we are slain,
we conquer, and in fine when we are crushed we escape". Ye
may now call us faggot-men and half-axle-men, because
being bound to the wood of half-an-axle we are burnt by
a circle of faggots enclosing xi&v. This is the garb of our
conquest, this our robe of victory ; in such a chariot do we
" Above, c. 1. 42, below, c. 50. ap. Lac. ad c. 37.
0 Comp. Lucif. Calar. ad Constant. P De Pudic. c. ult.

104 Suffering for earthly glory, praised; for God, accounted madness.
Apol. triumph. With good cause therefore are we displeasing to
I-50' the conquered, for therefore are we worthily thought des
perate and reckless men' ! But this desperation and reck
lessness in the cause of glory and fame doth, even in your
own eyes, exalt the standard of virtue. Mucius of his own
act left his right hand upon the altar. Oh ! loftiness of
spirit ! Empedocles freely gave his whole body to the flames
of^Etnaat Catana. Oh! strength of mind ! Some woman,
who founded Carthage, gave herself to the funeral pile, her
second marriage. Oh ! proclamation of chastity ! Regulus,
that he might not save his life, — a single man exchanged for
many enemies, — suffereth crucifixion in every part of his
body. Oh ! brave man, and a conqueror even in captivity !
Anaxarchus, when he was brayed with a pestle like barley,
said8, ' Pound, pound the shell of Anaxarchus, for thou
poundest not Anaxarchus himself.' O the greatness of the
philosopher's soul, who even jested on his own death, and
such a death ! I pass over those, who with their own sword,
or some other milder kind of death, have bartered life for
glory ; for, lo ! even those who overcome in the trial of
1 <luffi- tortures are crowned by vou. A certain *¦ Athenian harlot,
dam J - .ii-i
when the torturer was now wearied, at last spit out her
tongue, which she had bitten off, into the face of the furious
tyrant, that she might spit out her voice too, and be unable
to betray the conspirators, even though, at length overcome,
she should wish it'. Zeno of Elea being asked by
Dionysius" what philosophy could give him, and having
!.'mPas" answered, "to become insensible to suffering2 through
fieri contempt of death," being put under the lash of the tyrant,
sealed his doctrine even by his death. Assuredly the
scourgings of the Lacedaemonians, embittered even under
the eyes of their encouraging friends, confer on their house
'tole- as much honour for endurance3 as they shed blood. Oh !
domui 8lolT) licensed because of earthly mould! to which no
restored reckless presumption, no desperate determination is attri
buted, in despising death and every sort of cruelty ; which
11 S' °n °\27j »„ Max- iiL 3- relates the story of Anax-
' Ad Mart. c. 4. de Monogam, fin. archus.
» Laert. 1. ix. in vit. « Nearchus or Diomedon, Laert.
t Ambros. de Virginit. 1. 4. Val. 1. ix.

Christian blood harvest-seed. 1 05
hath a privilege for men to suffer for country, for lands1, for' pro
empire, for friendship, that which they may not for God ! 3ufd°d
And yet for all these ye cast statues, and inscribe images,
and carve titles to continue for ever. As far as ye can by
means of monuments, ye yourselves in some sort grant a
resurrection to the dead1, while he, who hopeth for the
true resurrection from God, if he suffer for God, is mad.
But go on, ye righteous rulers, — much more righteous in the
eyes of the people y if ye sacrifice the Christians to them —
rack, torment, condemn, grind us to powder : for your injustice
is the proof of our innocence. It is for this that God
permitteth us to suffer these things. For, in condemning
just now a Christian woman to the bawd2 rather than the
lion, ye have confessed that the stain of chastity upon us is
accounted more dreadful than any punishment, and any
death. Nor yet doth your cruelty, though each act be more
refined than the last, profit you any thing. It is rather the
allurement to our sect. We grow up in greater number as
often as we are cut down by you. The blood of the
Christians is their harvest seed". Many among yourselves
x The statues exhibiting the figure, §. 3. The growth under persecution is
as though alive : likened also to the increased fertility of
Non ineisa notis marmora publicis, trees on pruning ; (Justin M, Dial. c.
Per quae spiritus et vita redit bonis 110. Theodoret. de Cur. Gr. Aff. 1. ix.
Post mortem ducibus. p. 613 ;) the blood of martyrs to water-
Hor. Od. iv. 8. add Plin. xxxv. 2. Eus. ing;(Theod.l.e.Chrys.Hom in Juvent.
de Vit. Const, i. 2. ap. Hav. et Max. init. t. i. p. 579. Aug. in Ps.
y Above, u. i. 42. 49. 39. init. Ps. 58. §. 1. §. 5. Ps. 134. §. 24.
1 This also was a cry of the populace, Ps. 141, §.21. Serm. 301. in Solemn. S.
Ferrar. de vet. acclam. vii. 18 ap. Hav. Marc. ii. init. in Nat. Mart. Perp. et
a See ad Scap. fin. Aug. de Civ. D. Fel. i. fin.;) persecution to pouring oil
xxii. 7. "The Christian faith, amid on aflame. (Theod. 1. c.) add Justin Ep.
the terrors and opposition of so many ad Diogn. e. 7. Auct. Quaestt. et Resp.
and so great persecutions, sent out the ad Orthod. qu. 74. Clem. Al. Strom, vi.
more abundant shoots throughout the fin. Arnob. 1. 2. p. 45. Anton, in Vit.
whole world, as being sown in the ej. ap. Athan. c. 79. " We the servants
blood of martyrs." Serm. 22. in Ps. ofChrist, the more we are pressed down,
67, 3. $. 4. t. v. p. 118. " The seed of the more we rise up and flourish, &c.
blood was scattered ; arose the harvest Aug. Ep. 137. ad Volus. §. 16. Expos.
of the Church." Leo, Serm. 1. in Nat. Ps. 90. p. 1. " The more suffered, the
App. Pet. et Paul. " The Church is more believed in Christ;" de Civ. D.
not diminished by persecutions, but xxii. 6. The Christians " were bound,
increased, and the field of the Lord imprisoned, scourged, tortured, burnt,
is even clothed with the richer harvest, mangled, slain, and were multiplied,"
in that the seeds, which fall singly, and de Ag. Christ, c. 12. " The Church,
arise multiplied." Prud. in Mart, shivering the assaults of the Pagans,
Caesar. Aug. vii. 85. " The numbers of was more and more strengthened, not
martyrs even groweth under every hail- by resisting but by enduring." Lact.
storm." AddS. Aug. in Ps. 70. S. 2.$. 4. v. 19. " Our side groweth daily — For
Serm. 286. in Nat. Mart. Prot. etGerv. the religion of God is increased, the

106

Martyrdom full remission of sins.

Apol. exhort men to endure pain and death, as Cicero in his
'• 50" Tusculans, Seneca in his treatise " on chances," Diogenes,
Pyrrho, Callinicus; and yet their words do not gain as
many disciples, as the Christians do in teaching by their
acts. That very obstinacy, with which ye upbraid us, is the
teacher. For who is not stirred up by the contemplation of
it to enquire what there is in the core of the matter? who,
when he hath enquired, doth not join us ? when he hath
joined us, doth not desire to suffer, that he may purchase the
whole grace of God, that he may gain from Him perfect
forgiveness at the price of his own blood ? for all crimes are
pardoned for the sake of the workb. Therefore is it that we,
at the same time that we are judged, thank you for your
judgment. Such enmity is there between the things of God
and the things of men; when we are condemned by you, we
are absolved by God.

more it is oppressed." Add c. 23. Orig.
de Princ. iv. 1. " You may see how in
a brief time the religion itself grew,
advancing through the deaths and suf
ferings of many," c. Cels. iv. 32. " The
Word of God, more powerful than all,
and when hindered, making this hin
dering as it were the very nourishment
to its growth, advancing, took posses
sion of yet more minds," and 1. vii. 26.
" The more that kings, and rulers of
nations, and people, every where laid
them low, the more were they increased
and prevailed exceedingly," whence he
says, 1. iii. 8. p. 452. " Inasmuch as
having been taught not to resist, they
kept this gentle and loving law, there
fore they accomplished, what they bad
not, had they, mighty as they were,
received permission to war." See the
passages ap. Kortholt in Plin. et Traj.
Epp. p. 173 — 186. Jerom. in vit.
Malchi. " By persecutions the Church
grew, was crowned by martyrdoms."
ad Is. viii. 9, 10. that the heathen were
conquered in the martyrs, add Aug. de
C. D. xviii. 53. xxii. 9. Chrys. S. de

Drosid. $. 2. Hom. 33. (ol. 34.) in S.
Matt. Hom. 4. in 1 Cor. §. 10. ad eos
qui scandaliz. 1. i. c. 23. (quoted ib.)
b On martyrdom, as a second
Baptism, see de Bapt. c. 16. de Patient.
c. 13. Scorp. c. 6. Cyprian Exhort, ad
Mart. Praef. de Orat. Dom. c. 16. Ep.
73. ad Jubaian. Auct. de rebapt. ap.
Cypr. p. 364. Hil. in Ps. 118. lit.
3. §. 5. Greg. Naz. Or. 39. in S. Lum.
§. 17. and Pelag. in Rom. 6. (in con
nection with Luk. xii. 50.) Cypr. ap.
Aug. de Bapt. iv. 22. (with the penitent
Thief.) Cyril Jer. iii. 10. (coll. Mark x.
38.) Origen Tr. 12. in Matt. p. 85. and
Aug. de Civ. D. xiii. 7. (coll. Matt. x.
32.) Orig. ap. Eus. H. E. vi. 4. (as
" baptism of fire.") S. Chrys. Serm. de
S. Lucian. (Bapt. with the Holy Ghost.)
Constt. Ap.v. 6. and Basil de Sp. S. c. 15.
(dies really with his Lord, coll. Rom.
vi. 3.) Jerome Ep. 69. ad Ocean. §. 6.
t. i. p. 418. Gennad. de Eccl. Dogm. c.
74. (with other grounds.) (as sanctified
by the Blood from His Side.) Ambros.
de Virginit. iii. 7. 34. Jerome Ep. 84,
ad Pamm. et Ocean, v. fin.

Apostolic decree, Acts xv, binding upon later times. 107

NOTES TO THE APOLOGY.

Note A, p. 23. chap. ix.
The use of blood as food, is spoken of as prohibited to Christians, in all
Churches, from the earliest to the latest times. The early authorities are,
Ep. Lugd. et Vienn. 1. u. Clem. Paedag. iii. 3. fin. Strom, iv. 15. Tert.
here and de Monogam. u. 5. Orig. c. Cels. viii. 30. p. 763. ed. de la Rue
in Num. Hom. 16. v. fin. p. 334. Can. Ap. 63. Minut. F. p. 300. Cyril
Jer. iv. 28. xvii. 29. S. Ambrose, (apparently) in Ps. 118. Serm. 13. §. 6.
fiaudentius (de Maccah. Tr. 15. Bibl. Patr. Max. t. v. p. 967.) Ambrosi-
aster (ad Gal. ii. 3.) even while arguing against the Greeks, as if r« vm<tm
had been interpolated by them, " it having," he says, " been already
expressed," [i. e. things strangled were virtually comprised in the
prohibition of blood ; quia jam supra dictum erat, quod addiderunt.]
Jerome (in Ezek. xliv. 31. which, he says, " according to the letter, is
properly referred to all Christians, as being a royal priesthood," and that
" the letter of the Apostles from Jerusalem directs" that these things
" are of necessity to be observed," et quae necessario observanda. . . .monet)
the Author of the Quaestt. et Respons. ad Orthod. qu. 145. Vigilius Taps.
(A.D. 484.) employs the text (Acts xv.) as a proof of the Divinity of the
Holy Spirit, " the Holy Spirit having promulgated these things, all the
Churches of Christ have kept them," whereas " no created thing had been
allowed to give law to the world," (de Trin. 1. xii. fin.) S. Chrysostom
(Hom. 33. in Actt. §. 3.) says the Apostles "shew that it was no matter of
condescension to infirmity (ceyxxra^iaius), nor because they spared them as
weak, but the contrary ; for these had a great reverence for their teachers ;
but that that [i. e. all beside] was a superfluous [as opposed to a necessary]
burthen." Of Councils, that of Gangra (A. D. 364.) seems to assume that it is not
used, Can. 2. " If any condemn one who with reverence and faith eats
flesh, save blood and things offered to idols and strangled," (Cone. t. ii.
p. 496. ed. Reg.) In the second Council of Orleans (A. D. 533.) Catholics
are excommunicated, " who should use food offered to idols, or feed on what
had been slain by beasts, or died of any disease or accident." Can. 20.
(Cone. t. xi. p. 164.) The Council of Trullo, (Quini-Sext.) A. D. 692.
Can. 67. rehearses, " Divine Scripture hath commanded to abstain from
blood, and strangled, and fornication, wherefore we punish proportionably

108 Things strangled — African deviation sanctions the principle.
Notes those who for appetite's sake, by any act prepare the blood of any animal
0N whatsoever, so as to be eatable. If then henceforth any essay to eat the
Ap0L- blood of an animal in any way soever, if » clerk, let him be deposed, if
layj. excommunicated." Balsamon (ad Can. 67. p. 444.) notes that this
Canon was directed against such as maintained that they observed the
injunction of Holy Scripture in that they did not eat mere blood, but food
prepared of other things with it; against which he says the Novell. 58. of
the Emperor Leo, the philosopher, (A.D. 886.) was also directed, severely
punishing all such.
" Things strangled" are either mentioned with blood, (as in Clem.
Strom. 1. c. Orig. c. Cels. 1. c. Minut. F. 1. c. Cyril J. 1. c. &c. or are
counted as included in it, as in Ambrosiaster 1. c. and Aug. c. Faust. 32.
13. " ' and from blood,' i. e. that they should not eat any flesh, the blood
whereof was not poured out." There would however be the difference,
that blood was forbidden by a law antecedent to the Mosaic (which ground
is given in the Const. Ap. vi. 22.) and it may have an inherent sacredness,
or there may be an inherent impropriety in eating it. Some distinction,
accordingly, seems to be made ; as when S. Augustine, controverting Faustus,
maintains the Apostolic decree to be temporary only, and appeals to the
practice of Christians, he instances " things strangled" only, and of these
the smaller animals, in which the blood would not be perceptible. " Who
among Christians now observes this, as not to touch thrushes, or other birds
however small, (jminutiores aviculas,') unless their blood had been poured
out, or a hare, had it been struck on the back of the neck with the hand, not
killed so as to let out blood?" (1. c.) S. Augustine's principles go further,
but he seems to have been restrained by a sort of instinct: the instances,
which he gives of the violation of the Apostolic decree, are such as
scarcely touch upon the use of " blood ;" in which there would he the least
possible blood, and that unknown to those who used the food
Tn like way, Balsamon (1. u. A D. 1124.) speaking of the Latin practice
as opposed to the Greek, names " things strangled" only. " The Latins
eat things strangled as being a matter indifferent."
As to the later practice, in the Eastern Churches, Balsamon notes, " the
Adrianopolitans, as I hear, use the blood of animals with some food; else
they uniformly abstain." The Canonists, Zonaras, Alexius Aristenus,
(A.D. 1166.) Matt. Blastarius, (A.D. 1335.) ap. Beveridg. Pandeetae,
Canon, i. 41. 237. agree with Balsamon: Leo Allatius, de Eccl. Or. et Occ.
consensu, iii. 14. p. 1167. adds Macarius Hieromonachus, and cites Leo Abp.
of Bulgaria, Ep. 1. (A.D.1051.) Joann. Citrius, (A. D. 1203.): Curcellseus
de esu Sang. c. 13. quotes, "as to the Greeks, Nilus, Abp. of Thessalonica
(A.D. 1360) de primatu papae; on the Muscovites and Russians, Her-
berstein; on the Abyssinians, a Gorr. de Mor. Mt\i.; on the Maronites of
Syria, Brerewood de divers. Ling, et Relig. The practice of the Ethiopians
is. attested by Scaliger, de Emend. Temp. 1. vii. p. 683. (quoted by Bev )
In the West, it is noticed that Zacharia, Bishop of Rome, (A D 741 )
in a letter to Boniface, the Abp. of Germany, (Cone. t. xvii. p. 413.) forbids
several animals, probably on the ground of their being things strangled.

Apostolic decree obeyed very long in West; intheEastuntilnow. 109
Humbert, Cardinal under Leo IX. (A. D. 1054 ) in answering the charge of
the Greeks, that they ate " things strangled," limits the defence to cases of
necessity. " Nor, so saying, do we claim to ourselves, against you, the
use of blood and things strangled. For, diligently following the ancient
practice or tradition of our ancestors, we also abhor these things, so that
a heavy penance is, among us, from time to time, imposed upon such as,
without extreme risk of this life, eat blood, or any thing which hath died of
itself, or been strangled in water, or by any carelessness of man ; chiefly,
because, in things not against the faith, we deem ancient customs, and the
traditions of ancestors, to be Apostolic rules. For as to the rest, which
die either by hawking, or by dogs or snares, [smaller animals, according to
S. Augustine's distinction,] we follow the Apostle's precept, 1 Cor. x.
(cont. Graec. Calumn. Bibl. P. t. xviii p. 403.) In A.D. 1124, Otto,
with the sanction of Callistus II. among other rules delivered to the newly
converted Pomeranians, ordains "that they shouldnot eat any thing unclean, or
which died of itself, or was strangled, or sacrificed to idols, or the blood of
animals," (Urspergensis Abbas ap. Baron. A. E. t. xii. p. 156. who adds,
" more after the Greek, than the Roman, practice.") The imposition of
penance is mentioned in Greg. 3. Can. poenit. u. 30. Bede de Remed.
Pecc. 4. (ap. Bev. Vindic. Can. Ap. 63. p. 342. ed Cotel.) the Capitula
Theodori, xv-xix. and others there quoted, Poenitentiale Theodori, t. i. p. 26.
Richard Wormaciensis, Ep. Decret. 1. 19. cap. 85. &c. (ap. Blmenhofst. ad
Minut. F. 1. c.) and the Concil. Wormac. u. 64, 65. (though not accounted
genuine). Beveridge sums up the account, " so that what is sanctioned by
this Canon, the Western Church also very long observed, the Eastern ever,"
(Cod. Can. Vind. ii. 6.) see further his notes on the Ap. Can. ; Curcellseus,
1. c. Leo AUat. 1. c. Natalis Alex. H. E. t. i. Diss. xi. Suicer, v. aTftx
Elmenhorst 1. c.
The application of this Apostolic injunction, which S. Augustine men
tions, to designate the three heaviest sins, murder, adultery, and idolatry,
does not exclude the literal sense, as appears from a trace of it in Tertullian
himself, (de Pudicit. u. 32.) It occurs also in S. Cyprian Testim. iii. 119.
Paciau. Paraen. ad Posnit. init; perhaps inTheophilus Ant. quoted by Mill,
ad loc. and in some ap. Pseudo-Eucherium ad loc.

Note B, p. 37.
The same distinct statement of the entire absence of images among the
early Christians, and that, as a reproach made against them by the heathen,
occurs in Origen, (c. Cels. viii. 17.) " after this, Celsus says that we ab
stain from setting up altars, images, temples." Caecilius ap. Minuc. F.
p. 91. " Why have they no altars, no temples, no known images?"
Arnobius, 1. vi. " Ye are wont to charge us, as with the greatest impiety,
thatwe neither erect sacred buildings for the offices of worship, or set up
the images or likeness of any of the gods, or make altars, &c." Lact.
de Mortib. Persec. 12. " an image of God is sought for," (as it is implied,

110 Principles of early Christians on image-worship.
Notes in vain ; for had any image been found, the heathen would have thought
0N it to be of God.) The assertions in Tertullian, Origen, and Minucins
AF01". especially, are too distinct to be evaded; they attest a state of the Church
very different from that of modern Rome ; so could not men have spoken, had
the use of images been such as the Deutero-Nicene Council would have it.
The modern Romanist excuse (e. g. Feuardent, ad Iren. Pamel. ad loc.)
that the ancient Christians were denying that they employed latria, though
they did shew reverence, or that they had images of the dead, inasmuch
as the saints were alive, certainly cannot in any way be made to fit to the
passages which speak of their having no statues.
Over and above these positive statements of facts, the Benedictine
editor of Origen thus sums up the principles of the early Christians.
1. "They held that no image of God was to be made." Clem. Al. Strom, vi.
[vii. 5.] Orig. c. Cels. 1. c. Minuc. F. p. 313. " Why should I form
an image to God, when, if thou thinkest rightly, man himself is the image
of God ?" Lactantius ii. 2., who also argues like Tertullian, " what avail,
lastly, images, which are the monuments either of the dead or the
absent? images are superfluous, they [the Gods] being every where
present; because they are the images of the dead: they are like the
dead ; for they are devoid of all sensation." This was continued, as to The
Father, Cone. Nic. ii. Actt. 4. 5. 6. and Greg. 2 Ep. ad Leon. Isaur. ap.
Petav. 15. 14. 1. add Aug. de Fid. et Symb. c. 7. 2. The second command
ment extends to Christians. Clem. Al. Strom, vi. [v. 5.] Orig. c. Cels. iv. [v.
6.] vi. [14. vii. 64.] Tert. de Spect. 23. de Idol. 3, 4. [add Cypr. Test. iii.
59.] S. Augustine says, that all the decalogue is binding except as to the
sabbath, c. Faust, xv. 4. 7. xix. 18. c. 2 Epp. Pelag. iii. 4.] 3. Painting
and sculpture are forbidden to Christians as to Jews. Clem. Al. Protr.
[§. 4. p. 18. ed. Sylb.] Orig. u. Cels. iv. [31.] Tertull. de Idol. 1. c.
c. Hermog. [init.] 4. They blamed the Encratites for having images of
Christ, which they venerated after the manner of the Gentiles. Iren. 1. 25.
6. and from him Epiph. Haer. 27. c 6. Romanists answer, (e. g. Bellarm.
de Eccl. Triumph. 1. ii. e. 16. t. i. p. 2143,) that what S. Irenaeus is
here blaming, is the using heathenish rites, towards these images and
those of the philosophers which they set up with them, as sacrificing,
burning incense : (which S. Augustine adds, de Haer. c. 7. " worshipping
and burning incense,") S. Irenaeus, however, says nothing of this, but
only, " And they crown them, and set them up with the images of the
philosophers of the world, and shew other signs of reverence to them,
in like way as the Gentiles," and S. Epiphanius expressly singles out for
censure, the outward act of reverence, " with whom (the philosophers)
they place other images of Jesus, and having set them up, they fall down
before them (worship, «¦(„,.„„?,,) and in other ways do after the customs of
the heathen." Epiph. (if it be not a gloss) adds " sacrifices" to the account
of Irenaeus, but it seems, on a conjecture only ; " what are customs of the
heathen, but sacrifices and the rest?"
To this statement, however, he subjoins that there was some allowed
use of images in the three first centuries, alleging Euseb. vii. 18. Philost.

Scanty traces of pictures in four first centuries. Ill
vii. 3. Niceph. vi. 15. Sozom. v. 21. Aug. de Cons. Ev. i. §. 16. Tertull. de
Pudic. §. 7. Photius, cod. 271. and the amount of this supposed testimony
in favour of their use confirms the argument against it. For that of
Eusebius, (followed by the other Greek historians,) and Photius, relates
chiefly to the fact of the statue at Paneas, which Eus. supposes to have
been that of our Lord, and set up in gratitude by the Syro- Phoenician
woman, " after the heathen manner ofhonouring deliverers," (Umf rmniiiif
fmnfas rtfiii) so that this has no relation to Christians at all. Modern
Romanists, however, (as Bellarm. 1. u. c. Petav. de Incarn. 15. 13. 4.) lay
stress on the fact mentioned by Sozomen, (1. c.) that " when the heathen
had insulted it and broken it in pieces, the Christians gathered up the
fragments and laid them up in a Church, where they remain to this day."
" Whence," Petavius infers, " we see that Christians at that time, so
far from disliking images, prized and honoured their very fragments, when
broken in pieces by the heathen." Yet since they were persuaded that
this statue, though the work of a heathen, was a likeness of their Lord,
how could they but lay up the fragments safe from further insult? This is
very different from setting it up in a place of worship as an object of
reverence. 2. Eusebius mentions that he had learnt (jtrtfitupn) that
paintings of Paul, Peter, nay, of Christ himself, had been preserved.
(The expression implies their rareness and obscurity.) S. Augustine
speaks of them, as commonly existing, but with disapprobation ; " so did
they deserve to err," he says of those imposed upon by Apocryphal books,
" who sought for Christ and His Apostles, not in the sacred volumes, but
on painted walls." Tertullian speaks of the symbol of the good shepherd
on the Eucharistic cup, (c. 7. coll. c. 10.) not of images or statues; but
the use of symbols has ever been recognized among us. This last is the
only instance of any sacred use, or any recognized by the Church ; and in it
there is no question even of the human figure, much less of worship, or
of outward obeisance.
The instances adduced by Pamelius on this place, Feuardent on Irenaeus,
Bellarmine, 1. ii. c. 10. t. i. p. 2113, are also instructive, as evincing the
absence of any genuine testimony. They adduce the story of the image at
Paneas, the later fables of the picture of Christ sent to Abgarus, that
made by Nicodemus, the picture sent to the king of Persia, the picture of
S. Mary, and again of S. Peter and S. Paul, by S. Luke. Their other
authorities are not even said to belong to these times. Pauiinus in
speaking of those with which he had adorned the oratory of S. Felix, finds
it necessary to account for having so done, by an unusual practice [raro more]
in order to withdraw the rude multitude who assembled thither on the
festival, from excess. The introduction of any paintings into Churches may
date about his time, the close of the fourth century. The prohibition
of them, however, by the Council of Eliberis, at the beginning of the same
century, (Can. 38.) implies a disposition to introduce them. That Council
prohibits all pictures; " We will not have pictures placed in Churches;"
although the reason which they assign only extends (as Romanists argue)
to those representing the Holy Trinity, " lest That to which our worship

112 Pictures, when introduced, of histories, not of individuals.
Notes is paid, be seen on the walls." A little earlier than Paullmus, Epiphanius
ON in Palestine, in a Church, which he had entered to pray, with John,
 '. Bishop of Jerusalem, destroyed a hanging representing " Christ or some
saint;" " abhorring, that contrary to the authority of the Scriptures, the
image of a man should be suspended in the Church of Christ." He gave
it for a winding sheet for some poor, himself replacing the hanging
by one from Cyprus; the only objection made to the action was the
loss of the hanging. (Ep. ad Joann. Ep. Hieros. translated by S.
Jerome", Ep. 51.) Contemporary with Paullinus, S. Augustine denies
that Christians had any images in their Churches, (in Ps. 113. §. 6. see
below, p. 116.)
Coming then to later times, we find the first sacred use in Churches,
not of statues but of pictures, and those not of "Martyrs, but of Martyrdoms b.
They are not memorials of individuals, but painted histories of sufferings
for Christ's sake, to animate Christians ; such as the martyrdom of S.
Cassianus, (Prudentius, Perist. ix. 5 sqq. where he says expressly
Historiam pictura refert, v. 19.) of S. Hippolytus, (ib. xi. 126.) of S. Felix,
(Paullinus Poem. 25. v. 20 sqq.) Barlaam the Martyr, (S. Basil, S.
in Barlaam v. fin. if indeed there be any reference of actual painting at
all. S. Basil seems rather to be speaking of the hymns of others, who
could paint more vividly what he had depicted faintly.) S. Theodorus,
(Greg. Nyss. Orat. in Theod. t. iii. p. 579.) S. Euphemia (Asterius ep.
7. Syn. Act. 4, p. 617. quoted by Petav. 1. c.) This is the more illustrated
by the account of other pictures in Churches; the most common was
Abraham sacrificing Isaac, (again a history.) Greg. Nyss. Orat. 44. de
Fil. et Sp. Div. t. iii. p. 476, [he is quoted as proving the existence of
images of the Passion of Christ, whereas he only says he had seen tlxitx t«»
titaui, either a picture of the sufferings of Isaac, or if it relates to the
Passion, then it means that offering of Isaac, as a type of the Passion;
in neither case, any direct representation of the Passion.] Aug. u. Faust.
xxii. 73. ("tot locis pictum.") Or again, the histories of Job, Tobit,
Judith, Esther, mentioned by Paullinus, 1. c. together with those of the
Martyrdoms, and (if genuine) recommended by Nilus, a disciple of
S. Chrysostom, 7 Syn. Act. 4. p. 628. ap. Petav. 1. c. This differ
ence is important. 1. As shewing the object to be not to set forth
the individual, but to instruct by the history. 2. The risk of idolatry is
towards the individual saints; a history could not be the object of worship*.
a Bellarmine (1. c.) argues the para- an ancient citv shall be cast down."
graph lo be supposititious, but it is in all (ffvvx*Tsi>ixMrir*i.) They were then the
MSS. statues on the buildings of the city, which
S. Gregory of Nazianzum Ep. 49. would be overthrown with it. Besides
ad Olymp. is manifestly speaking of since the Greeks to this day do not set
statues, wherewith the cities, not up statues, how much less then I Bellar-
Churches, were adorned. He contrasts mine, 1. c. alleges the passage; Petav. de
the destruction of the statues with the Inc. 15. 14. 3. gives it up
deduction of the whole city, " for if c It is remarkable, on the same ground,
the statues shall be cast down, (**«>- that even wheie pictures were used,
txMrctriu,) this is not so grievous though statues were avoided, as the Greek
it is otherwise grievous— but if with them Church continuesto do, though forgetting

Mistaken evidence — contrast of genuine and spurious works. 1 1 3
3. The martyrdoms were depicted in no other way, than histories of the
O. T. which were never the objects of outward reverence. 4. Pictures also
of the living, as well as of the departed, were placed in the Churches, as
that of Paullinus himself, with S. Martin, (Epist. 32. ad Severum,) yet
since the pictures of the living were not placed to have any sort of worship
paid them, so neither those of the departed.
Though it makes no difference in principle, whether there be more
or fewer of such instances, it is worth noticing, how eagerly proof has been
grasped at, even where there is none, so that we may be the more
satisfied that no real proof has been neglected. Thus S. Augustine, (quoted
by Petav. 1. c. §. 6.) Serm. 2. de S. Steph, is not referring to a picture of
S. Stephen, but to his own discourse, in which he tells his hearers, that
they had seen, i. e. had set before their eyes, his martyrdom. S. Chry-
sostom in Encom. Melet. is speaking of engravings on rings, cups, &c.
not of Churches ; Theodoret, in vit. Symeon, mentions only a report that
in Italy the picture of that saint was set over workshops as a safeguard.
This fact (strangely enough) is seriously alleged by Bellarm. 1. c. ii. 9.
Other mistakes have been more serious, as when Eusebius, de vit.
Const, iii. 40, is quoted in proof that images of Christ were set up in
Churches, whereas he only says, " that the symbol of the Saving Passion
[the Cross] was set up, formed of precious stones, ( \ffx'.miXt«ii to tou inur^isa
xitivs cBftfiiXn.) Or iii. 3, that there were a number of gold and silver
images in Constantine's Churches, (Bellarm. 1. c. ii. 9.) while he only men
tions treasures [sacred utensils] (ras IZfyyvgw xxi^virov xtiftuxims): or Paullinus
of the use of the crucifix, where he is distinctly speaking of the cross only, —
the ancient symbol of the cross with the crown of thorns over, (coronatam,
vers, in Ep. 32. [ol. 12.] ad Sev. §. 12. crucibus minio superpictis,
§. 14
It is remarkable also to contrast the distinct statements of later works,
now acknowledged to be spurious, with the absence of such statements
in the genuine works. Thus in the spurious Ep, to Julian attributed, in
the Deutero-Nicene Council, to S. Basil, [Ep. 360,] " whence I honour also
and reverence t> exceedingly the likenesses of their images [the Blessed
Virgin's, Apostles, Prophets, and Martyrs,] these having been delivered
down from the holy Apostles, and not forbidden, but painted in all our
Churches." In the de Visit. Infirm, ii. 3, in S, Augustine's works, is an
account of a crucifix ; the treatise is spurious, and its author wholly unknown.
In the spurious Epistle of S. Ambrose, (de Invent. Gerv. et Protas,)
(quoted by Damasc. p. 755, and Petav. I.e.) he is made to speak of a vision
of S. Paul, whom he recognized by the likeness to a picture of the Apostle
the reason. Thus the author of the dictine, omitted this clause.
Quaestt. et Resp. ad Antioch. (ap. b x^otrxvvZ. It is not here to be
Athan.) qu. 39, says, " Whence [to used of outward reverence, nor is it
prevent idolatry] frequently taking off so understood by the Benedictine
the surface, wherein the likeness consists editors, who render " honoro et osculor
(rev %aouxrtip»s \ttttv$ivros) we burn eximie." They acknowledge the spu-
what was formerly the image, as useless riousness of the Epistle.
wood." The editions, before the Bene-

114 Irrelevance of illustrations urged in defence of image-worship ;
Notes which he had by him ; in the genuine Epistle, (Ep, xxii. ad Sororem,) he
0N speaks of a certain presaging glow. In the celebrated passage alleged
— I2h. from S. Gregory, (Ep. ix. 52.) mention is made of a picture of Christ, and
of reverence paid to it, and the principle is laid down, " we prostrate not
ourselves before it, as before the Divinity, but we worship Him Who is
represented in the picture." The passage is certainly spurious, for the
letter had already been brought to a close, and, according to the admission
of the Benedictine Editor, it is absent from all MSS. The modern
Romanist plea for image worship is strikingly at variance with S. Gregory's
sentiments in his genuine works, as in his Epp. to Serenus, Bp. of
Marseilles, Epp. ix. 105. xi. 13. He says he had heard that " his brother
Serenus, seeing certain worshippers of images, had broken those same
images in the Church, and cast them out ; — and I praise this, that you were
zealous, that nothing made with hands should be worshipped." He then
draws the distinction between the use of pictures as means of instructing
the unlettered, and the abuse of worshipping them ; advises that they be
retained to the former end, and care be taken " that the people sin not in
worshipping a picture." Gussanville admits candidly that this is somewhat
harshly (duriuscule) spoken ; another commentator explains it away by
reference to the distinction of absolute and relative worship of the images
of the saints, (Thom. 2. 2. qu. 94, art. 2. ad 1 »""»). Yet the same person
would never have used both sorts of language.
On such authorities however, and the then received practice, was the
Deutero-Nicene Council determined, in which unhappily the two distinct
questions of the lawfulness of pictures in Churches, (which we fully admit,)
and the outward reverence to them, were blended together.
Still weaker, if possible, is the evidence of outward reverence ; on the cross,
see above, p. 37. h. c. but besides this, no one genuine document is quoted
in behalf of any sort of outward reverence ; the quotations from the genuine
works of the Fathers on the head of worship in the Deutero-Nicene Council,
relate only to the principle of the honour paid to the type being referred to
the prototype, where they are not speaking of images made with hands.
Thus S. Ambrose in Ps. 118. Serm. x. §. 25. " God is honoured in good
men, His image, as the emperor in his statue ; the Gentiles worship wood
as the image of God ; the image of the invisible God is in that which is
unseen," [i. e. the spirits of good men]. In like way S. Augustine de Doctr.
Christ, iii. 9. " he who reverences any sign [signum] divinely instituted,
venerates not what is seen and transitory, but that whereto they are all
referred ;" add S. Athanas. 1. iii. c. Ariann. c. 5. where to illustrate how
" the Divinity of the Father is seen in the Son," [the Image of the
invisible God] he uses the likeness of an Emperor being seen in the image,
so that he who sees the image., in it sees the Emperor. " So then he who
worships the image, in it worships the king also; for the image is his form
and likeness. Since then the Son is the Image of the Father, we must
needs understand that the Divinity and Property of the Father is the Being
of the Son. And this is the meaning of ' Who being in the Form of God','
and, ' the Father is in Me.' In like way, S. Basil, de Sp. S. c, 18.

not so used by Fathers ; would prove worship not merely relative. 115
answers the question, " If the Father be God and the Son God, how are
there not two Gods?" " because the image of the king is also called the
king, for the power is not severed, nor the glory divided. For as the rule and
power which controlleth us is one, so is our glorifying one, and not many.
Wherefore the honour to the image passeth to the prototype. What then
in the one case the image is by imitation, the Son is in the other by Nature."
add Hom. 14. c. Sabell. §. 4. Now it is observable that the very object of
these illustrations implies that the reverence is not merely relative, but is
paid to the image in itself, only not distinct; as the reverence paid to the Son
is not simply relative to the Father. The inversion then of these com
parisons proves nothing, unless it could be shewn that as the Son is
worshipped in Himself, although with the Father as being One with the
Father, so the image made with hands may be worshipped in itself. This
also the language of S. Athanasius implies*; he says, " worships the king
also," the worship then of the image is again nothing merely relative; for
had it been so, it had been an unfit illustration. Lastly, to justify the
application of these illustrations, used in the Ancient Church, to image-
worship, it ought to have been shewn that the Fathers so applied them; for
they sanction only the application which they themselves make. But, so
applied to a subject wholly foreign to what they had in view, these
illustrations would become the very excuses of the Heathen, against
which the early Christians argued, and against which they could not have
argued, as they did, had they, with the modern Romanists, had an image-
worship which they excused in the same way. The heathen excuse in
Lactantius, (ii. 2. see also Athenag. §. 18.) " they say, we do not fear
them, (the images,) but those (the gods) after whose likeness they are
formed and in whose names they are consecrated," is exactly the same as
the distinction of the Pseudo- Gregory (see above), or S. Thomas 1. c. " the
images of saints may not be worshipped with an absolute though but
inferior adoration, but with a relative only may they and ought they to be
worshipped." In like way, it is inconceivable that S. Augustine should
argue in the way he does (in Ps. 113.) against the images of the heathen,
had they been used in Christian worship. He could not have thus nakedly
censured arguments so like what Romanists now use. " Holy Scripture
guards in other places, that no one, when images were mocked, should say,
I worship not this visible thing, but the Deity which invisibly dwelleth
there," [S. 2. §. 3.] if the Heathen should have retorted, that so " Chris
tians worshipped not that visible thing, but the Deity, God and man,
thereby represented:" or again, (§. 4.) " They deem themselves of apurer
religion who say, ' I worship neither image nor daemon; but I gaze on the
bodily image of that which I ought to worship.' " Again, both here (§. 5.)
and Ep. 102. ad Deogratias, (qu. 3. §. 18.) he speaks of thee special danger
of images, when the mind in prayer was directed towards them, " Who
worships or prays, looking upon an image, anrf does not become so affected
as to think that he is heard by it, as to hope that what he longs for will be
granted him by it? — Against this feeling, whereby human and carnal
infirmity may easily be ensnared, the Scripture of God utters things well
12

116 Intermediate state held by the Fathers as distinct from Heaven;
Notes known, whereby it reminds and rouses as it were the minds of men,
0N slumbering in the accustomed things of the body; ' The images of the
 — heathen,' it says, ' are silver and gold.5 " He then (§. 6.) meets the objection,
that the Christians too had vessels of silver and gold, the works of men's
hands, for the service of the Sacraments. " But," he asks, " have they
mouths, and speak not? have they eyes, and see not? do we pray to them, in
that through them, we pray to God? This is the chief cause of that frantic
ungodliness, that a form, like one living, has more power over the feelings
of the unhappy beings, causing itself to be worshipped, than the plain fact
that it is not living, so that it ought to be despised by the living. For
images are of more avail to bow down the unhappy mind (in that they have
mouth, have eyes, have ears, have nostrils, have hands, have feet,) than it
hath to correct it that they speak not, see not, hear not, smell not, touch
not, walk not." It seems impossible that S. Augustine "could so have
written,-had the Church in his day permitted the use of images, whereon
Christians might gaze while they prayed.
To sum up the historical statement; 1. in the three first centuries it is
positively stated that the Christians had no images. 2. Private individuals
had pictures, but it was discouraged. (Aug.) 3. The Cross, not the
Crucifix, was used ; the first mention of the Cross in a Church is in the
time of Constantine. 4. The first mention of pictures in Churches (except
to forbid them) is at the end of the fourth century; and these, historical
pictures from the O. T. or of martyrdoms, not of individuals. 5. No
account of any picture of our Lord being publicly used occurs in the six first
centuries, (the first is in Leontius Neap. 1. v. Apol. pro Christian. A.D.
600.) 6. Outward reverence to pictures is condemned. (Greg.)
Note C. on c. xlvii. p. 98.
The ancient Fathers' uniformly speak of the intermediate state under
the Scriptural name of " Paradise," (Tert. de Paradiso, in Lib. de
Anima, c. 55. Orig. de Princ. 1. ii. v. fin. Chrys. Hom. i. and ii. de
Cruc. et Latron. §. 2. Prudent, pro Exeq. def. Cathem. x. 151 ) or
" Abraham's bosom," (Tert. adv. Marc. iii. 24. iv. 34. de Anima, c. 7. 55 )
[in the " refreshment of awaiting the Resurrection," de An ' c 55
distinguishing it from Paradise, or the dwelling beneath the Altar as
open to Martyrs (de Res. Cam. c. 43.) only, and the Patriarchs, (de An.
» 5 ' fC°rp0:^2-)J AuCt Carm- de Judi<- D°*- ap. Tert. Orig. de
Princ 1. iv. 23. Quaestt. et Resp. ap. Just. M. q. 75. 76. Greg. Naz. Orat.
m S. Caesar. Greg. Nyss. Orat. 2. in 40. Mart. fin. t. i. p. 513 (even of
Martyrs) Chrys. Horn. 7. in Heb. iv. Hom. ii. de Lazaro^. . p.W e
Ben ; Horn. 53. m Matt.; Hom. 40. in Gen. ; Pseudo- Dionys. Eccl Hier
vn. 4 Athan- Expos. Fid. §. 1. Auct. Quwstt. ad ' * f^
Ps. 2. fin. and Ps. 120. fin. Ambrosiast. in Phil. 1. Prudent \ c. ^ £
c Most of these passages are collected ii 5 is n„n„ j -.
by Sixt. Senens. Biblioth. S. 1. vi. Adn! Peat nV, 1 n T^ Beat l *'
264. and 345. Huet Origenian. 1 . iLqu. P°S- °f Cl eed> Art *•

state of rest and joy; being with Christ; yet short of Heaven, 117
Ps.36, 10. (see on Conf. ix. §. 6. ed. Oxf.) Arethas. in Apoc. vi. 10. Theoph.
ad Heb. xi. add Liturg of S. James. They speak of those gone before, as "at
rest in a hidden receptacle," Aug. Ench.c. 108. de Civ.D. xii. 9. "in eternal
rest,"Hil. inPs.57.§. 6. " in the keeping of the Lord," Id. in Ps. 53. §. 10.
120. §. 16. "in an invisible place appointed them by God," S. Iren. v. 31.
" somewhere in a better place, as the bad in a worse, awaiting the day of
Judgment," Justin M. Dial. §. 5. " cherished in peaceful abodes," Zeno
de Res. 1. i. Tr. 6. §. 2. of the Martyrs as being " under the altar,"
Prud. Hymn, de 18. Mart. Ceesaraug. Perist iv. 190. Pseudo- Victorious
in Apoc. c. 6. of a " place where the souls of the righteous and the
ungodly are carried, feeling the anticipations of the judgment to come."
Novatian de Trin. c. 1 . They say mostly, that the very Apostles and
Patriarchs are not yet crowned, Chrys. Hom. 28. in Heb. xi. Hom. 39.
in 1 Cor. §. 4. Theodoret in Heb. xi. Orig. in Lev. Hom. vii. Euthym. in
Luc. 23.; they teach that they '* wait for us," (Heb. xi. 40.) Orig. in Lev.
1. c. Ambros. de Bono Mort. u. 10. Greg. Nyss. de Hom. Opif. c. 22.
Theod. and Theoph. ad loc. Arethas. 1. c. that the reward is not before
the resurrection; Tert. de An. c. 55. adv. Marc. iv. 34. that " they now,
beholding their way to immortality more clearly, as being near it, praise
the gifts of the Godhead, and exult with a Divine joy; not now
fearing that they should turn aside to evil, but well knowing that they
shall have safely and for ever the good things laid up," Pseudo-Dionys.
Eccl. Hier. i. 7- that " the judgment is not at once after death,"
Ambr. de Cain et Abel, ii. 2. Tert. de An. c. ult. Hil. in Ps. 2. fin. Lact. vii.
21 ; Novat. de Trin. c. 2. that " the heavens are not open, until the earth
pass away," Tert. de An. u. 55 that they " see not the unchangeable Good,
as the holy Angels see Him,'' Aug. de Gen. ad lit. xii. 35. " that they see
the good things" [laid up for them] " only through faith and hope," Greg.
Nyss. 1. c. S.Aug, assumes, as known to all, that they are not in heaven;
" after this life, thou wilt not yet be there, where the saints will be, to whom
it will be said, Come ye blessed of My Father, &c; thou will not yet be
there, who knows not? but thou mayest already be there where that proud
rich man in the midst of torments saw the. poor, once full of sores,
resting afar off. In that rest assuredly thou wilt, without anxiety, await
the day of judgment," in Ps. 36. (comp. Hil. in Ps. 62. §. 1. Retr. i 14.)
that they will not see the face of God until after the resurrection,
Jerome, ap. Aug. 148. ad Fortunian. §. 8. Yet they say also that they
" see Christ face to face," Chrys. Hom. 4. ad Phil. Qusestt et Resp. ap.
Justin M. q. 75. " are with Christ," S. Chrys. Hom. 16. in Rom.
And thus S Hilary distinguishes between the " kingdom of the Lord,"
in which the saints shall be with the Lord until the Resurrection, and the
" kingdom of God," " the eternal kingdom," (in Ps. 144. i 16. Ps. 148.
§. 8.) " the heavenly kingdom," *' kingdom of heaven," " the eternal and
blessed kingdom," in (Ps. 120. §. 16.) into which they are to enter after
the Resurrection, advancing to the kingdom of God the Father by the
kingdom of the Son, (Prol. in Ps. i 1 1 . in Ps. 1 19. Lit. 12. §. 14. and more
fully in Ps. 148. %. 7. 8.) so that then shall they see God. (see Benedict.

1 IS presence of angels; sight of God; where Paradise is, unknown ;
Notes Pref. to St. Hil. §. vi. p. Ixi sqq.) Even as late as S. Bernard, it was held
0N that, in the intermediate state, the saints see the Humanity of our Lord,
 not His Divinity until after the Resurrection : (Serm. 3. in Fest. Oran.
Sanct.) Again since it seems probable that S. Paul (2 Cor. xii. 2. 4.)
speaks of " Paradise," and " the third heaven," as the same, they speak
of this " place of rest," as being in heaven, without implying that the
saints are in heaven, in the same way, as they shall be after the Resur
rection ; thus S. Basil, 1. c. speaks in the same sentence of Heaven and
Paradise ; S. Cyprian, (de Mort. §. ult.) and S. Ambrose, (de Bono Mort.
c. 12.) of " paradise and the heavenly kingdom." S. Chrys. (de Cruc.
et Latr. ii. 3. t. ii. p. 416.) of the thief "mounting instantly from
the Cross to heaven;" S. Antony sees the soul of Amus borne through
the air, [not heaven, as Bell, de Sanct. Beat. i. 4.] Athanas. de Vit.
Ant. §. 60. S. Greg. Nyss. Orat. in S. Ephrem. (v. fin. t. 3. p. 614.)
speaks of S. Ephrem's being " in the heavenly tabernacles, where are
the orders of Angels, and choirs of the Patriarchs," &c. and (fin. p. 616.)
of his '* standing by the Divine altar, and together with the Angels,
offering oblations to the life-giving and All-holy Trinity." The Angels,
however, may be in Paradise whither they conduct souls, and of this
S. Jerome speaks, Ep. 23. ad Marcell. de Ob. Leae; " she is received
by the choirs of Angels, is cherished in Abraham's bosom," and also of
their enjoying the intercourse of Angels, Ep. 39. ad Paulam de Ob. Blaes.
Epiphanius, Haer. 78. fin. of their being at rest in glory, exulting with
the Angels, living in heaven; S. Augustine of their being " able in that
heaven ineffably to see and hear the very Substance of God, and God the
Word, by Whom all things were made, in the Love of the Holy Spirit,"
de.Gen. ad Litt. xii. 34. §. 67- where he thinks it likely that Abraham's
bosom, Paradise, the third heaven, are different names for the one place
where are the souls of the blessed, ib. §. 66. With this passage of
S. Augustine agrees S. Gregory of Nazianzum, who supposes that
departed saints contemplate the Blessed Trinity wholly, Orat. 43. in
Basil, fin. Or. 8. in Gorgoniam, fin.: to this, however, S. Augustine held
that they were admitted in Paradise. More commonly, however, the
Fathers confine themselves to the words of Holy Scripture, and speak of
" being with Christ," and in Him seeing God.
Another difference of language arises from our uncertainty, where
Paradise is. Hence S. Ambrose says, that the Latins used " infernum,"
the " place below," for the Greek, " Ades," as the place of departed
spirits, de Bono Mortis, u. 10.; and S. Jerome, 1. 3. in Os. 13, 14. The
infernus " is a place in which souls are laid up, either in a state of
refreshment, or in punishment, according to their deserts." The Author
of the Ancient work, de universi natura, says that the souls of all are
contained in the same place, until the time which God shall appoint ;
that " the righteous are contained in Ades, but not in the same place as
the unrighteous, but in Abraham's bosom," Galland.Bibl. PP. t. 2- p. 451.
add Novatian, 1. c. Pseudo-Victorin. in Apoc. 6. S. Greg. Nyss. de An. et
Res. t. iii. p. 209. attests that " all think that the souls are removed hence

in Ades, or in Heaven; change in doctrine at Florence. 119
to Ades as a receptacle," (although he himself thinks that " Ades designates
not any place so called, but a certain unseen and incorporeal state of life,"
ib. p. 219, 20. yet will he not contend with those who hold a definite place
under the earth to be extended by St. Paul, Phil. 2, 10. as the receptacle
of departed souls ;) as the author of the Detinitt. ap. Athan. t. ii. c. 9. says
that " Christ rose from Ades, in like way as we also shall rise at the second
Advent ;" then we must be there. (To the same end, Colomesius (Kiift. lit.
c. 28.) cites Theodoret as saying that " there was one Ades to all, but light
to some, dark to others ;" and an author in Suidas, that " in Ades it must
needs be well with some, worse with others." Olympiodorus in Eccl. 3.
speaks of both opinions, that Paradise was in inferno and in heaven,
as being held by previous writers.) Others speak of Paradise aa above, and
distinct, and say that the spirits of the righteous, Abraham and the
Patriarchs, were removed thither by our Lord. Thus S. Chrysostom,
that the penitent thief was admitted to Paradise " before Abraham,
before the whole human race," (de Cruce et Latr. ii. §. 2.) and S. Cyril
Jer. says, " The faithful Abraham had not yet entered, but the robber
enters," (xiii. 15. §. 31.) and S. Jerome in another place (Ep. 39. ad
Paul, de Ob. Blees. §. 3.) says that the Patriarchs were in a state of
refreshment in the "inferi," because Christ had not yet opened the gate
of Paradise; (whence he explains the parable of Lazarus.) So that he
must have thought that they were no longer there; (comp. S. Aug. de Civ.
D. xx. 15;) but they do not speak, as though they knew where Paradise
was, nor (as the modern Romanists,) as though the Patriarchs were in
heaven, as they shall be after the resurrection. On the contrary, S.Aug.
says he knows not where Paradise is. Tertullian, on the other hand, (de
Anima, c. 55. de Res. Cam. c. 43.) supposes the Martyrs only to be
admitted to Paradise, (see below,) the rest to be kept safe in a place
of refreshment (Abraham's bosom) or of torment, as in the parable of
Dives, (adv. Marc. iii. 24. de An. u. 7- de Res. Cam. c. 17-) Tertullian,
however, infers from the words " lift up his eyes and saw Abraham
afar off," that " Abraham's bosom" was, relatively to the place where the
wicked awaited their doom, far on high; so that he comes to much the
same as S. Ambrose. S. Aug. again says, that if the promise to the dying
thief, " To-day thou shalt be with Me in Paradise," related to our Lord's
human nature, then Paradise must be the same as " Abraham's bosom"
in the Inferi, since His soul was there, not in heaven, but he thinks
it more easily explained of His Divine Nature, since the Inferi, he thinks,
are not used in Scripture in a good sense. He concludes " wherever
then Paradise may be, whoever of the blessed is there, is with Him, Who
is every where," Ep. 187. ad Dard. §. 5. 7- add Ep. 164. ad Euod. §. 7- 8.
In the main, then, all this harmonizes together; that they are at rest;
with the Lord; in His keeping; seeing Him; (though we know not
the place which Scripture designates as " Paradise," or " Abraham's
bosom," or " the Altar,") yet not seeing God as they shall see Him after
the Resurrection, nor having as yet their full reward. The Council of
Florence, however, defined, that the "souls which have either contracted
no spot of sin after Baptism, or which after contracting it, have been,

120 Bliss of martyrs ; not yet perfect.
Notes either in or out of the body, cleansed, are received presently into heaven,
on and clearly behold the Triune Lord, differently according to their merits;
Afol- those, who die in actual mortal sin, or in original sin, descend presently
into hell, yet are differently punished." It places departed souls then either
in Heaven, Purgatory, or Hell, and has no room for this teaching of the
Fathers, which Romanists accordingly reject'1.
Whether the Martyrs had a special privilege of being at once admitted into
the higher heaven, as some have inferred, is a distinct question. S.Ignatius
(ad Rom. §. 7-) speaks in one word as though he knew that he was going
to " the Father;" ("There is a living water, speaking in me, which saith
to me within, ' hither to the Father,'") although in the rest of the Epistle,
he dwells upon being " with Christ" only. Moyses et Max. Ep. ad Cyprian,
Ep. 31. " to obtain the kingdom of heaven without any delay," Cypr.
Ep. 55. ad Antonian. " to be crowned at once by the Lord," [unless this
means that their course is finished at once, in contrast with those who
remain to struggle through a whole life.] Tert assigns them an especial
reward, but only the admission into Paradise: Dionysius Alex. (ap. Eus.
vi. 42.) speaks of them as " assessors with Christ, and partakers of His
kingdom." Yet even of them S. Augustine strongly says, ** This life,
which the blessed Martyrs now have, although it cannot be compared
with any happiness or enjoyment of this world, is but a slight particle of
the promise, nay, rather a consolation for the delay. For the day
of retribution will come, when the body being restored, the whole man
will receive his reward. For as there is much difference between the
gladness and sorrow of people dreaming or waking, so is there much
between the torments or joys of the dead or the risen, — because the rest of
the souls without the bodies is one thing, the brightness and bliss of
Angels with celestial bodies, to which the multitude of the risen faithful
" shall be equal," is another. Serm. in Nat. Mart. Perp. et Felic. i. §. 5.
add Serm. 328. in Nat. Mart. fin. where he speaks of them, (as, before, of
the other dead,) that the things which eye hath not seen, &c. are
" prepared for them at the Resurrection," and Serm. 298. in Nat. Apost.
Pet. et Paul. iv. he states his ignorance where they are, as he does of the
other departed, as not knowing where Paradise is, " Where are those
saints, think we? There where it is well. What seekest thou more?
Thou knowest not the place, but think on their desert. Wherever
they are, they are with God. ' The souls of the just are in the hand of
God.'" Note D on c. xlviii. p. 101.
Tertullian alludes to the doctrine of the Millennium in the de Spectac. c.
ult., in the de Res. Cam. c. 25. and more explicitly, (though mingled with
Montanist errors,) adv. Mare. iii. 24. where he refers also to a work, " De spe
<i Tertullian's statement that the souls Fathers is excused by Romanists on the
offhesainis remain in Abraham's bosom ground that the Church had not then
or Paradise or some place short of heaven, decided on the question, so that it might
until the Day of Judgment, is placed by be held before the Council of Florence,
Pamehus among his Paradoxa (n. 9.); (A.D. 1439.) not since, see e. g. Pam.
?,nd the corresponding doctrine in other 1. c.

Doctrine of Millennium traditionary, rests not on Papias ; 121
fidelium," in which he had treated of it more fully. Before him, both
S. Irenaeus and Justin M. speak of it, as belonging to the full soundness crt>
faith. S. Irenaeus speaks of those who " being thought to believe rightly, pass
over the order of the advancement of the righteous, and know not the gra
dations by which they are practised for ineorruption," as "^admitting heretical
sentiments;" (5.31. 1.) of" sentiments, borrowed from heretical discourses,
in ignorance of the dispensations of God, and the mystery of the resurrection
of the just, and of the kingdom, which is the beginning of ineorruption, by
which kingdom, they who are accounted worthy, are gradually habituated
to receive God." (capere Deum, 5. 32. 1.) He speaks of it as something
undoubted, questioned only by " some of those accounted orthodox," and
the opposed views, as novel apparently in the Church, " transplanted
(transferuntur) from heretical discourses." He speaks also of some,
" essaying to transfer the prophecy of Isaiah," (5. 31. 4.) of " some, essay
ing to allegorize" other prophecies. (5. 35. 1.) The traditionary saying of
our Lord, which he alleges from Papias, and other presbyters, relates but
to a subordinate point, and is manifestly not the ground upon which he
rests his doctrine. He quotes it only in connection with his exposition of
the blessing of Isaac upon his younger son, Jacob. The estimate then of
the judgment of Papias, (who however is praised by S. Jerome, [Ep. 71.
ad Licinium,] atnd his writings accounted of value,) does not affect the
question ; nor though this parable be not our Lord's, (as it is unlike His
words in the Gospel,) is support withdrawn from the doctrine, which is
not indeed contained in the parable. The words are, " The days shall
come in which vines shall grow, each having 1000O houghs, and on each
bough 10000 branches, and to each branch 10000 switches, and on each
switch 10000 clusters, and on each cluster 10000 grapes, and each grape,
when pressed, shall yield 25 measures of wine. And when one of the
saints shall take hold of a cluster, another shall cry out, ' I am a better
cluster, take me ; through me bless the Lord.' " Irenaeus subjoins, " And
that in like manner a grain of wheat should produce 10000 ears, and each
ear shall have 10000 grains, and each grain ten pounds of fine clean flour;
and the other fruits and herbs according to the proportion befitting them, and
that all animals, using this food which is obtained from the earth, shall be
at peace and harmony, subject to men with all subjection." The words,
though not from our Lordd, no more exclude a spiritual interpretation than
Is. xxv. 6. and so many others. The doctrine itself S. Irenaeus states to be
traditionary^ as also he implies it to have been that received in the
Church. \ The doctrine in S. Irenaeus is briefly this, that after the resur
rection, the saints should also, in different degrees of nearness according to
their deserts, in the holy City, in Paradise, or in Heaven, enjoy the sight
of the Lord ; " for every where shall the Saviour be seen, as they who see
Him, shall be worthy." (5. 36. 1.) And for this he quotes the Presbyters
before-mentioned, who had seen and heard from St. John, and whom
d It may still be that the basil of the lest one should be pronouncing on a priori
parable may be from Him, though not grounds, against what might be from
the form. One would not like to judge, Him.

122 preparation to receive God : parable cited Eucharistic ;
Notes he distinguishes from Papias. This, both from the frequency with
ON which he repeats it, and the place which it occupies as opposed to the
F0L" Gnostics, who denied the resurrection of the body, appears to have been
the centre of the doctrine, that, during this 1000 years, the Christians were
to be prepared to bear the sight of God. Thus again, " All these and other
sayings [of Isaiah] are witKbutTcontroversy spoken of the resurrection of
the just, which takes place after the coming of Anti-Christ, and the
destruction of all nations who are under him, in which the Christians
shall reign in the earth, growing by the sight of the Lord, and through
Him shall they be habituated to receive the Glory of God the Father, and
shall in ' the kingdom' receive a conversation and communion and unity of
spiritual things with the holy Angels." (5. 35. 1.) And, " As God who
raiseth men from the dead, really is, so also doth man really, and not
allegorically, rise from the dead, as we have shewn at such length. And
as he truly riseth, so also shall he truly be practised for ineorruption, and
.shall be enlarged and strengthened in the periods of ' the kingdom,' so as to
become capable of receiving the Glory of the Father." (5. 35. 2.) And
again, (5. 36. 1.) " In this new heaven and new earth, men shall abide
ever new, and having intercourse with God." And again, (5. 36. 2.) after
speaking of the threefold habitations of the saints, as they had brought
forth thirty, sixty, or a hundred-fold, " That then shall those who are
saved, be ranked and ordered, (the Presbyters, the disciples of the Apostles
say,) and by gradations such as these shall they advance ; and that by the
Spirit do they ascend to the Son, and by the Son to the Father, the Son
thereupon giving up His work to the Father, as it is written, 1 Cor. 15,
25. 26."
The sort of parable also, which Irenaeus mentions on the authority of
Papias aud the Presbyters, and which is the only ground for Gennadius'
statement, that Papias and the others " looked for things pertaining to
meat and drink," relates only to the vine and wheat, both of which are
throughout the Old Testament, singled out as symbolical of the Eucharist.
(Iren.v. 33. 3 and 4.) And this is the more confirmed by Irenaeus' citation
of our Lord's words, as being then to be fulfilled. " I will not drink hence
forth of this fruit of the vine, until I drink it new with you in the kingdom of
God %" (Matt. 26, 29. Mark 14, 25.) The miraculous nature of the food,
further, leads us the more to think of a sacramental eating and drinking.
" He hath promised to drink of the fruit of the vine with His disciples ;
shewing both, as well the inheritance of the earth, in which the new fruit
of the vine is drunk, as a resurrection of His disciples in the flesh. For
the new flesh which riseth, is the same which also receiveth the new Cup."
(v. 33. 1.) S. Ireneeus argues that it must take place " in the flesh ;" that
" drinking" is an office of the flesh, as the vine is a product of the earth ; yet
it needed not (one should have hoped) to say that he looked not for any thing
earthly and fleshly, who looked to share it with his risen Lord. In like way,
S. Irenaeus says, that the righteous shall in this their true sabbath have
' Origen himself (as has been pointed a real and sacramental eating and
out to me) understands these words of drinking. Comm. in Matt. {. 85.Lat.

nothing earthly looked for : agreement of Justin Martyr. 123
" a table prepared for them by God;" (ib. §. 2.) yet that were no earthly
feast. Together, however, with the risen saints, S. Irenaeus supposed that those
who had resisted Anti- Christ, would live on ; these would be multiplied by
a natural birth (v. 35. 1. and 34. 2. quoting Is. vi. 12.) : yet the curse being
removed, " the seed," Lactantius says, (vii. 34.) " will be holy and dear to
God." Even for these, then, what they look for is a restoration of Paradise ;
so that, although not yet " like the angels of God in heaven," the defile
ment entailed by the fall would be removed. But since this did not belong
to the risen saints, it is not even imputed to him that he looked to marriage
as one of the joys of the Millennium. (See Gennadius below, p. 1 24.)
S. Irenaeus expected also that Jerusalem wo2uM_j3e^ebujk,J^th£_eaith
being restored by Christ, and Jerusalem rebuilt," v. 35. 2.) and he quotes
the prophecies of the restoration of the children of Israel ; but these he
understands of the Christian Church. " We have shewn a little before,
that the Church is the seed of Abraham, and therefore that we may know
that in the New Testament, after the Old, He shall out of all nations
gather together those who shall be saved, ' raising up from the stones
children to Abraham,' Jeremiah says, &c. (xxiii. 7. 8.)" There is then no
proof, that he looked for a restoration of the yet unconverted Jews to their
own land. He insists on Isaac's blessing not having been literally fulfilled
in himself, and therefore as awaiting a literal completion, and in this
prophecy he specifies the promise, " Nations shall serve thee, &c." as
having received no literal fulfilment, whence, (since from the whole he infers
that " this blessing, without contradiction, belongs to the times of the
kingdom, when the just rising from the dead shall reign," v. 32. 2.) he
must have looked for some literal fulfilment of it then : but whether he
looked for more than is implied by the very word " reign," or in what way
those who had not yet died were to serve the risen saints, he does not
specify. There is then no reason to say that he thought of any subjection,
after the manner of men, or that they were to " minister to their delights."
(Orig. de Princ. ii. 10 )
Justin M. although prior to, and so independent of Irenaeus, agrees with
him, in those points wherein he expresses himself. He too looked upon a
belief in the Millennium, as a part of the entireness of faith ; for, though
he states that " many of pure and godly Christian sentiments did not
acknowledge this," [the Millennium,] he says, " I and whosoever are, in
all things, of sound Christian doctrine, know that there shall be both a
resurrection of the flesh, and 1000 years in Jerusalem, built, and adorned,
and enlarged, as the prophet Ezekiel and Isaiah and the rest confess."
(Dial. §. 80.) It is plain that Justin M. here contrasts those " who are
in all things sound," with those whom he had described generally as " of
pure and godly sentiments," not with the heretics who denied the Resur
rection, and to whom he had just denied the name of Christians. " If ye
meet with some called Christians, but who confess not this, but even dare
to blaspheme the God of Abraham, and the God of Isaac, and the God of
Jacob, who say also that there is no resurrection of the dead, but that

124 Doctr-ine held by Melito;
Notes immediately upon death, their souls are received up into heaven, think not
0N these to be Christians."
 As to his views of the Millennium, he assents to the statement in Trypho's
question, " do ye confess that this place of Jerusalem shall be rebuilt, and your
people gathered together, and be in joy with Christ, together with the
Patriarchs and the Prophets, and those of our race, and even those who
become proselytes before your Christ came?" (Dial. §. 80.) But this joy
he expressly states to be spiritual ; " They from every nation, slaves or free,
who believe in Christ and know the truth in His words and in those of His
prophets, know that they shall be with Him in that land, and shall inherit
the things eternal and incorruptible." (ib. §. 139.) He also looked to it, as
a fulfilment of our Lord's words; " He said, that He should come again to
Jerusalem, and then again eat and drink with His disciples;" (§. 51.) and
so, when he quotes Is. lxv. 17 — 25 as a prophecy of the Millennium, the
words therein comprised, " they shall plant vineyards and eat the fruit of
them f," will be to be understood in the same way as in S. Irenaeus. Of the
conversion of the Jews, Justin M. says nothing decisive. Trypho asks him,
" What say est thou? that no one of us shall inherit any thing in the holy
mount of God?" Justin answers, " I say not so; but they who persecuted
and do persecute Christ, and repent not, shall inherit nothing in the holy
mount ; but the Gentiles which have believed in Him, and repented for their
sins, these shall inherit with the patriarchs, and the prophets, and the
righteous, who are sprung from Jacob, though they sabbatize not, nor are
circumcised, nor keep the feasts. Assuredly shall they inherit the holy
inheritance of God." (§. 26.) He seems here to speak only of such lineal
descendants of Jacob as had embraced the Faith. Again, when he says,
(§. 40.) " Ye shall in the same place of Jerusalem acknowledge Him, Who
was put to shame by you;" it does not appear whether he means this of
the converted, or of the unconverted who should be compelled to acknowledge
Him (as in Matt. xxvi. 64.) In neither case is any general return of the
unconverted Jews implied.
Similar is the view of Melito, Bp. of Sardis, (A.D. 170,) a man, whom
many Catholics, according to Tertullian, accounted " a Prophet," (ap.
Hieron. de Virr. 111. in vit.) of whom it was said, " he had his whole
conversation in the Holy Gnost," (Polycrates, Ep. ad Victor, ap. Eus. H. E.
v. 24.) He took a journey to Palestine to ascertain the Canon of the O. T.
(Ep. ej. ap Eus. H. E. iv. 27.) and wrote on the Apocalypse, as Bishop of
one of the seven Churches addressed in it. The meaning of S. John may
well be thought to have been yet preserved there, within seventy years of
his decease. Gennadius places Melito apparently as the most spiritual of
' Dr. Whitby, as, in his «« Treatise on the words of the Fathers themselves.
the Millennium" he is altogether unfair Thus, iv. 1. note o, he quotes Jerem.
towards the Fathers who held it, so in xxvii. 8. as Ireneeus ; and again, Is. vi.
this, that, where the Fathers have 12. in note u, on iv. 5.; thus again (iv.
quoted passages of Scripture, without 3.) he singles this verse, on which Justin
dwelling upon them, he affixes his own M. does not comment, out of a long
meaning to them, and quotes them as passage which he quotes.

by great majority in three first centuries — Tertullian. 125
the maintainers of the Millennium; at least, he charges him with nothing,
except expecting what should be in time, not eternal ; as the Millennium
must necessarily be. " In the divine promises, we look for nothing earthly
or transitory, as the Melitans hope; no marriage-union, according to the
phrensy of Cerinthus and Marcus ; nothing pertaining to meat or to drink,
as Irenaeus, Tertullian, and Lactantius, assenting to Papias ; nor do we hope
that, for 1000 years after the Resurrection, the reign of Christ will be on
the earth, and that the saints will reign with Him amid delights, as Nepos
taught, who feigned n first resurrection of the righteous, and a second of
the ungodly, and that between these two, the nations who know not God,
will be kept in the flesh in the corners of the earth. Which after the
1000 years of the reign of the righteous upon earth, are to be excited by
the instigation of the devil to war against the righteous reigning, and to
be restrain d by the Lord fighting for the righteous with a shower of fire,
and thus dying are, together with the rest who before died in ungodliness,
to be raised in an incorruptible body to eternal punishments." (de Dogm.
Eccles. c. 52.) It is observable also that as Gennadius detaches Melito
from the followers of Papias, so neither does Jerome any where mention
him among them, so that he seems to stand as an independent witness.
This doctrine Eusebius states to have been the prevailing doctrine in
the Church, owing, ais he thinks, to the respect for the antiquity ot Papias.
" Among which" [things approaching to the fabulous] " he said that there
would be a period of 1000 years after the Resurrection from the dead,
during which the kingdom of Christ should subsist in the body upon this
earth. Which I think that he supposed, having misunderstood the Apo
stolic relations, not comprehending what was by them mystically uttered
in similitudes. For he appears to have been a person of very confined
mind, to judge from his sayings. Nevertheless he was the occasion that
by far the greatest number of Church-writers after him (vxfo x*i riis fesr
xi-rh a-XsiVi-Ms oircis rSt ixx\tiirutTTixav) held the like doctrine, pleading the
antiquity of the man; such as Irenaeus, and whoever besides has openly
maintained the same things." (H. E. iii. 39.)
In this statement also, no account is given of any thing earthly in the
doctrine, except that the kingdom was looked for upon the earth.
Tertullian himself, as might be exr^cted_jrom his character, distinctly
limits the joys of the Millennium to spiritual joys. " This [Jerusalem] we
say is provided by God for receiving the saints upon the resurrection, and
refreshing them with the abundance of all, (only spirituals,) good things, in
compensation for those which in the world we have either despised, or
lost." (adv. Marc. iii. 24.) He admits also (which is to be observed) a
spiritual fulfilment of these same prophecies in the Church. " As to the
restoration of Judaea, which the Jews themselves, led by the mention of
names of places and countries, hope for, as it is described, [i. e. to the
letter;] — how the allegorical interpretation spiritually belongs to Christ and
8 Dr. Whitby says, (iv. 4.) '• Of this lian in his book De spe Fidelium; " yet
opinion" (viz. of the earthly delights of without evidence, and against it.
the Millennium) " doubtless was Tertul-

126 Doctrine first opposed by Origen, as adhering to the letter.
Notes the Church and its character and fruits, it were long to follow out, and has
on been already set in order in another work which we have entitled, ' On the
 -hope of the Faithful;' and it were for the present superfluous, when the
question relates to things promised in heaven, not on earth. For we
confess also a kingdom promised to us upon the earth, but before heaver^-
but in a different state of being; namely, after the resurrection, for 1000
years, in the city of Jerusalem, divinely built, ' brought down from heaven,'
which the Apostle also calls, ' our mother fromabove.' This buth Ez"ek!el
knew and the Apostle John saw." Tertullian supposed that all the
righteous would " rise within the Millennium," only, " sooner or later,
according to their deserts." (adv. Marc. 1. c.)
Such was the state of the doctrine until the early part of the third
century; held by most11, questioned by some, but by none, whose name has
been preserved. The first whom we know of, who openly impugned the
doctrine, was Origen. His charges are founded not on the language of its
maintainers, but on the passages of Scripture, whose literal meaning they
contended for. And thus he blames them as- ""disciples of the letter -
alone," as " refusing the labour of understanding, and as following a
certain surface of the letter of the law;" (de Princ. ii. 11. 2. as on the
other hand, S. Irenaeus blames some for " attempting to allegorize," Nepos
wrote " a confutation of the Allegorists." Eus. H. E. vii. 24.) In this way,
Origen charges them with thinking, that " strangers should be given
to them as ministers of their delights, whom they were to have as plough
men, or builders of the walls, by whom their destroyed city should be built
up," in reference to Is. 61, 4. 5., whereas they speak of a heavenly city
which shall come down from heaven ; or again that "they shall receive the
riches of the Gentiles jto_ eat, jand that the camels of Midian and Kedar
should come to them, &e." from Is. 60, 5 sqq. 61, 6. (other references are
Rev. 21, 18 sqq. Is. 65, 13. 14.) He charges them also with "looking for
promises consisting inJ)odily_ pleasure andJuxury^^niLthatii&ey there
fore chiefly long to have again after the resurrection such flesh, as shall
never fail in the power of eating and drinking, and doing all which belongeth
to flesh and blood" — with holding that there would be " even after the
resurrection, marriage-union, and begetting of children," — a manifest
misconception of the doctrine, if he means to speak of that held in the
Church. It may have been owing to his influence, that his great disciple,
l> Du Pin adds to the above the the words referred to, (" Now the very
names of S. Athenagoras and S. Cle- servants of the enemies shall rebuild it,"
mentof Alexandria, (Nouvelle Biblioth. c. 16.) are explained bv S. Barnabas
Art. Papias, not. c, t. i. p. 146.) but himself, within a few lines, of the build-
without references, and apparently with- ing up of the Christian Church, wherein
out authority. Ihe statement as to S. they who were " the house of devils,"
Clement is probably founded on the having" received remission of sins, and
»P»™S f?°£% Thf-odotj: 'I- c- 63- Placed their hope in the name of the
Whitby adds S. Barnabas " S. Barna- Lord, became new men, built again from
by is very positive, • That the very the beginning, wherefore God ii truly in
temple which was destroyed by their our dwelling, dwelleth in us."
enemies shall be rebuilt gloriously,'" but

Exaggerated form of doctrine in Egypt opposed by Dionysius. 127
S. Dionysius of Alexandria, (A. 247.) set himself so earnestly to withstand
the doctrine. He brings the same charge^ as Origen, that they understood
the Scriptures in a Jewish way, and held forth unworthy views of the
Divine truth. It is not clear, what form of the doctrine Dionysius opposed.
He himself speaks with much respect of Nepos, Bishop of Egypt, against
whose work he wrote and argued. " In many other things I accept and
love Nepos, both for his faith and laboriousness and his study in the
Scriptures, and for his copious psalmody, wherewith many of the brethren
are cheered until now ; and altogether I reverence the man, so much the
more, as he is gone before to rest." It is unlikely that one, of whom
Dionysius so spoke, should have had gross and carnal notions of the
Millennium; and so it may be, that his work was only abused by certain
teachers, who for a time made divisions in the Church. These at all events
exaggerated the doctrine of the Millennium, perhaps perverted it. Diony
sius says, that they disparaged the Scriptures, and "held out the expectation
of this book as of some great and hidden mystery, and allow our simpler
brethren to have no great and lofty thoughts, either of the glorious and
truly Divine Appearing of our Lord, nor of our resurrection from the
dead, nor of our gathering together to Him, and conformity with Him ;
but persuade them to hope, in the kingdom of Gpd, for petty and mortal
things, and such as they now are." He speaks of these doctrines having
been " of long time, spread widely in the Arsenoitis, so that there had
been divisions and fallings away of whole Churches." He held a
disputation for three days, at the close of which, " Coracion, the chief
upholder of these views, publicly protested that he would for the future
neither hold, nor discuss, nor mention, nor teach, these things, as having
been sufficiently convinced by what had been said against them," and so
harmony was restored, (ap. Eus. 1. c.) Dionysius' own words might apply
to the doctrine, as set forth by the previous fathers. In this case one
must suppose that he, like Origen, misconceived the doctrine ; for, in that
it relates only to an intervening state, it does not affect any of the
doctrines, which he says it occasioned to be held in a low sense. If we
might have taken to the letter what S. Jerome says, it would be clear
that it was not the doctrine of the earlier fathers, but one very different,
which Dionysius opposed. S. Jerome, however, begins with an inac
curacy, saying that the book was written against S. Irenaeus ; the tone
also in which he describes it as having been written is very different from
(Praep. ad lib. 18. in Is.) "Against whom" (Irenaeus) " Dionysius, Bp. of
Alexandria, writes an elegant book, ridiculing the fable of 1000 years,
what would seem likely from Dionysius' own words, S. Jerome says,
h Origen thus sums up : " They thus says, that " Nepos taught that the pro-
think who, believing indeed in Christ, mises in the Divine Scriptures would be
but understanding the Scriptures in a realized rather after Jewish notions,
certain Jewish sense, looked for nothing (*l«i/3x/>wr<;*y) and that there would be
worthy of the Divine promises." 1. c. a certain space of 1000 years, passed in
Eusebius (but it does not appear whether bodily enjoyment on this earth." H. E.
he is here using Dionysius' own words) vii. 24.

128 Doctrine popular in time of S.Jerome; heldoncebyS. Augustine.
Notes and the Jerusalem of gold and gems upon the earth, the restoration of
ON the temple, the blood of sacrifices, the rest of the sabbath, the mutilation
L" of circumcision, marriages, childbearings, bringing up of children,
delights of banquetings, and servitude of all nations; and again wars,
armies and triumphs, and deaths of the vanquished, and the death of the
sinner a hundred years old." It seems however certain that these details
are not taken from Dionysius, but are only his own way of expanding the
charge of Judaism, since in other places (in Ezek. 36.) speaking in his
own person, he uses the same language as to all who hold the doctrine,
and as he says 'especially Tertullian,' although we know from Tertullian's
own words that he looked only for joys purely spiritual, (see also in
Joel 1 and 3.)
The ancient doctrine, however, of the Millennium equally suffered,
whether Dionysius opposed it in itself, or as disguised in a new form ;
they who abandoned it, abandoned it altogether. Yet it still continued,
even in the East, until the time of S. Jerome, and was held by many.
S. Jerome writes, " Apollinarius answered him [Dionysius] in two
volumes; whom not only those of his own sect, but a very great
multitude [plurima multitudo] of our people follows in this single
question;" so that he anticipates much odium from opposing it. (I.e.)
He speaks of it also as a question still undecided, and one in which it
was apparently perplexing even to himself, to have to go against the
opinions of so many of the ancients. " I am not ignorant what diversity
of opinions there is among men, I speak not of the mystery of the
Trinity, (the right confession whereof is to be ignorant of [human]
knowledge,) but of other Church doctrines ; of the Resurrection namely,
and of the state of souls, and of the human flesh, of the promises of the
things to come, how they are to be taken, and in what way the Revelation
of John is to be understood, which if we take according-to-the letter, we
must judaize; if we discourse spiritually, as it is written, we shall seem
to go contrary Ja^e_s£ntiments of many ancients, of the Latins, Tertul-
lian7~Victorinus, Lactantius ; oTThe Greeks, to pass over others, I will
mention only Irenaeus, Bp. of Lyons." (1. c.) To these he elsewhere adds
Severus, a contemporary, " which things many of ours have held out,
and lately, our Severus in the dialogue, which he entitled Gallus."
S. Jerome speaks also of a chain of Greek writers, when he adds, " And
to name Greeks also, and join the first and the last, Irenaeus and Apollina
rius." (in Ezek. 36.)
It is remarkable, also, that S. Augustine at one time looked for a
spiritual Millennium, and delivers it as an undoubted truth. " That
eighth day (Joh. xx. 26.) signifies the new life at the end of the world ;
the seventh the rest of the saints, which shall be on the earth. For the
Lord will reign on the earth with His saints, as the Scriptures say,
and will have a Church here, where no evil shall enter. For the Church
shall appear first in great brightness and dignity and righteousness."
(Serm. 259, in die Dom. octav. Pasch. §. 1. 2.) He differs from Irenaeus,
in that h^^ppose^the^Mlgiinlum_ta_sjicceed the Judgment J" After the

Form of doctrine held unobjectionable by S. Augustine. 129
sifting of the Day of Judgment, the mass of the saints will appear
[separated from the chaff] resplendent in dignity, very mighty in good
deeds, and shewing forth the mercy of their Redeemer. And this shall
be the seventh day. When that sixth day" [of the reformation of men
after the image of our Creator in Christ] " shall have passed away, then
shall come the rest after that sifting, and the saints and righteous of God
shall have their sabbath. But after the sabbath, we shall pass into that
life and that rest of which it is written, " That eye hath, not seen, nor ear
heard." (ib.) S. Augustine, even when he had changed his view, speaks
very tenderly of the spiritual Millennium. " They who on account of the
first words in this book [Rev. xx. I sqq.] have imagined that there will
be a first corporeal resurrection, have among other things been chiefly
moved by the number of ' 1000 years,' as though there ought thus to be
fulfilled in the saints as it were a sabbath of such duration, a holy rest
namely after the labours of 6000 years since man's creation, and ejection
from the bliss of paradise, entailed by that great sin, into the sorrows of
this mortal life : so that, since it is written, ' One day is with the Lord as
a thousand years, and a thousand years as one day,' the 6000 years [of the
duration of the world] being accomplished, as it were six days, there
should follow as it were the seventh day of the sabbath in the last ] 000
years, the saints namely rising again to celebrate their sabbath. Which
opinion would be at all events unobjectionable, if it were believed that
the saints should in that sabbath have spiritual joys through the presence
of the Lord. For we too so thought once. But since they say that they
who shall then rise again, shall be wholly given up to most immoderate
carnal feasts [epulis vacaturos], in which there shall be so much eating
and drinking, as not only to preserve no moderation, but even to pass the
bounds of Heathenism [incredulitatis] itself, these things cannot be
believed except by carnal men. But they who are spiritual call those
who believe these things by a Greek term, Chiliasts, whom we, rendering
literally, may term Millarians." (de Civ. D. xx. 7.)
In like way Epiphanius says (Hser. 77- §• 26.) that he had heard it
confidently affirmed of Apollinarius, (though he did not believe it,) that
he said that in the first resurrection, we shall pass a space of 1000 years,
in the same manner of life as now, keeping the law and other things,
making use of the same things as now, partaking of marriage, circum
cision, and the rest."
If the doctrine of the Millennium had thus degenerated, it is not
surprising that it sunk, even independently of the influence of three such
names as S. Dionysius, S. Augustine, and S. Jerome ; nor need these, on
the other hand, be necessarily supposed to object to the doctrine as set
forth by S. Irenaeus, to which S. Augustine at least sees no objection,
even while he prefers another interpretation. In later rimes^the doctrine
of purgatory took the place of this as well as of that of the intermediate
state ; the characteristic of both these doctrines being the inculcation of
the gradual preparation of the soul (in S. Irenaeus' words) to " receive
God;" for this the Church of Rome has substituted the' fierce purifying
K

130 Difficulties of the question — modesty due either way.
Notes fire of purgatory, so that these have no place in her system ; and the
0N doctrine of the Millennium also [s, by her writers, generally treated as
J^^llJ.Qntrar.y_tosound faith5. The teaching ofTEe early fatKers-hus-however
been well cleared by a Romanist writer, Le P. Lambert, Exposition des
predictions et des premisses faites a l'Eglise, &c. (Paris, 1806.) c. 16.
The subject has many difficulties. If the Millennium be placed (as by
S. Irenaeus) before the Day of Judgment, (and one sees not how the
Apocalypse (c. 20.) admits_ofjts_befr»T_£bicedotherwise,) and include (as
in^im7afn^6Te~wnrTThall then be accepted, it~s5ems to forestall the
sentence of that Day; but it maybe safe perhaps to separate what S Irenaeus
declares to be traditionary, from what he gives as his own exposition of
Holy Scripture, to anticipate that there may be a Millennium, without
defining whom it shall include. The doctrine of the Millennium depends
upon the book of the Revelations, and so is independent of the question
whether the latter parts of Isaiah k and Ezekiel are then to find a more com
plete fulfilment. It cannot be doubted that they have received a large fulfil
ment in the Church and its gifts, its privileges, holiness and peace ; a
larger fulfilment of the same kind, though fuller in degree, may yet be in
store for her. The more modest way seems to be, not peremptorily to decide
either way; either way we may be prescribing to the Wisdom of the All-
Wise ; it may be that the prophecies, after their first partial temporal ful
filment, are to have no other than their spiritual fulfilment, which is their
highest meaning; and we should not require more, as if God must be a debtor
to our interpretations : on the other hand, one shouldnot decide peremptorily
that it may not please Him to give them a second literal fulfilment; it
were but analogous to an expectation, which is found in the Fathers, that
Elias may yet come personally before the second advent of our Lord,
although we know, on Divine authority, that the prophecy of his coming
was fulfilled (i. e. had one complete fulfilment, so as to require no other)
before His first Advent.

1 Hence (as* Feu-ardent admits) to the doctrine, in Origen, (see p. 126.)
the five last chapters of S. Irenaeus and S. Jerome, (p. 127.) arc almost
were omitted in most MSS. and in those entirely founded on the literal application
from which his work was first published, of the prophecies of Isaiah, not of the
Feu-ardent restored them. Revelations.
k It is remarkable, that the objections

Insufficiency of learned arguments against the Heathen. 131

OF THE WITNESS OF THE SOUL.

[The De Testimonio Animse is the expansion of an argument, touched upon in
the Apology, c. 17. to which it contains an allusion, c. 5. It was written there
fore somewhat, probably not much, later ; as being a supplement to it. It is
perhaps the most original and acute of Tertullian's works.]

I. It is a work, which needeth to be laboured at with
much nicety of research, and far more of memory, if one
would call the testimonies to Christian Truth out of all the
most received writings of philosophers, or poets, or any
teachers whatever of the learning and wisdom of this world,
so that its rivals and persecutors may, by their own peculiar
documents, be proved guilty both of error in themselves, and
of injustice towards us. Some indeed, in whom, as respect-
eth ancient writings, both the diligence of curious research
and the retentiveness of their memory hath held out to the
last, have composed books to the heathen, which are in our
hands", declaring and attesting, to their disgrace*, both the
origin, andhanding-down, and proofs, of our opinions, whereby
it may be seen that we have taken up nothing new or
strange, in which even the common and popular books do
not give us the countenance of their support, wheresoever
we have cast out what is wrong, or admitted what is right.
But that hardness, arising in unbelief, which belongeth to
man, hath inclined them not to trust even their own
teachers, (on other points most approved and choice
authorities,) if they any where fall upon arguments tending
*" Quadratus, Aristides, Justin, Athe- b Insuggillationem. Rig. (apparently
nagoras, Melito, Theophilus, Antioch., from conjecture) has " in singula
Apollinarius, Tatian, Irenaeus, Clem, rationem," " attesting on each separate
Al., Miltiades." Pam. point, the nature, &c."
k2

132 Testimony of soul, independent of its origin and culture.
De to the vindication of the Christian Faith. Then are the
TAnT' Poets foolisn> when they make the Sods the subJects of
II. i- human sufferings and fables: then are the philosophers hard
to be believed, when they knock at the door of truth. So
long only shall a man be esteemed wise and prudent, who
Acts26,teacheth that which is almost Christian, whereas, if he
28' affect prudence or wisdom, either in rejecting heathen
ceremonies or in convicting the world, he is branded as a
Christian. Nowc therefore, we will have nothing to do with
books, and with doctrine, whose success is on the wrong
side, which is more believed in falsehood than in truth.
No matter whether any have taught One God and One only.
Yea let them be thought to have declared nothing which a
Christian can allow of, lest he be able to upbraid them with
it. For even that which is declared, all do not know, and
they who do know it, are not assured that it is true. So far
are men from assenting to our writings, to which no one
cometh, unless he be already a Christian ! I call a new
witness : yea one more known than all writings, more a-stir
than all doctrine, more public than all publications, greater
than the whole of man, in other words that which is the
whole of man. Soul, stand thou forth in the midst, whether
thou art a thing divine and eternal according to most philo
sophers, and therefore the less able to speak falsely, or, as
seemeth to Epicurus only, in no wise divine, because mortal,
and therefore the less to be expected to speak falsely d; whether
thou art received from Heaven % or conceived of the earth, or
fitly framed together of parts or of atoms f; whether thou hadst
thy beginning with the body, or art sent into the body after
that it is formed s ; from whatever source, and in whatever
manner, thou makest man a reasonable creature more capable
than any of understanding and of knowledge. But I
summon thee not such as when, formed in the Schools,
exercised in libraries, nourished1' in the academies and
porches of Athens, thou utterest thy crude wisdom. I
<= in contrast with the Apology. h pasta, cod. Ag. Rig. supposes that
d because, as it were, an independent T. refers to the notion, which (de Anim.
witness, when attesting to God. Rig. c. 6.) he attributes to the Stoics, that
= Plato, see de Anim. u. 23. « the arts are corporeal;" the context
f Plato, ib. c. 14. implies irony.
e The Stoics, ib. c. 25. '

Soul attests Unity, and goodness of God ; evil of man. 133
address thee as simple, and rude, and unpolished, and
unlearned, such as they have thee who have nothing else
but thee, the very and entire thing that thou art in the
road, in the highway, in the shop of the artizan. I have
need of thy inexperience ; since in thy experience, however
small, no one putteth faith. I demand of thee those truths
which thou earnest with thyself into man, which thou hast
learnt to know either from thyself, or from the author,
whosoever he be, of thy being. Thou art not, as I know, a
Christian soul, for thou art wont to be made Christian not to
be born so1. Yet now the Christians demand a testimony
from thee, who art a stranger, against thine own friends,
that they may blush even before thee, for hating and scoffing
at us on account of those very things, which now charge
thee as a party to them.
II. We give offence, in preaching God as the One God,
under the one Name of God, from Whom are all things, and 1 Cor.
under Whom is the whole body of things. Bear witness to ' '
this, if thou knowest it to be so, since we hear thee also
saying openly and with full liberty, not allowed to us, at
home and abroad, "Which God grantJ," and, " If God will;"
by which word thou both declarest that there is some God,
and confessest that all power is His, to Whose will thou
lookest ; and at the same time thou deniest that the rest are
gods, in that thou callest them by their proper names,
Saturn, Jupiter, Mars, Minerva. Thou affirmest that He
Alone is God, Whom Alone thou namest God, so that even
when thou dost sometimes call these gods, thou seemest to
use the name as a foreign and, as it were, a borrowed one.
Neither art thou in ignorance concerning the nature of God,
which we preach. " God is good," " God doeth good," is
thine own word. Clearly thou impliest besides, " But man
is evil," uttering, that is, indirectly and covertly in the
contrary proposition, the reproach, that man is therefore evil,
because he hath departed from the good God. Again,
whereas with us every blessing pronounced in the name of
the God of goodness and kindness is a thing of the highest
sacredness in our discipline and conversation, thou sayest as
1 See on Apol. c. 18. p. 41. n. d. j See on Apol. c. 17. p. 40. n. z.

134 Soul, against philosophers, attests Providence, and
De readily as any Christian need, " God bless thee." But when
TAnT' thou turnest the blessing of God' into a curse, thou dost in
II. 2. like way by the very word confess, according to our doctrine,
that His power is altogether over us. There are some who,
though they deny not God, do not at all regard Him as One
that considereth, and witnesseth, and judgeth, (wherein
indeed chiefly they set us aside3, who flee to that doctrine
through fear of the judgment which is preached,) thus
honouring God, while they make Him free from the cares
of watching and the trouble of regarding them, not even
attributing anger to Him. ' For,' say they, ' if God be
angry, He is corruptible and subject to passions. Moreover,
that which is passive and corruptible admitteth also of being
destroyed, of which God admitteth not.' But the same
persons confessing elsewhere that the soul is divine, and
bestowed by God, fall upon a testimony of the soul itself to
be retorted against the above opinion; for if the soul be
either divine or given by God, doubtless it knoweth Him,
Who gave it, and if it knoweth, assuredly it also feareth
Him ; Him moreover Who hath so largely endowed it. Doth
it not fear Him, Whom it would rather have favourable to it,
than wrathful against it ? Whence then cometh this natural
fear of the soul towards God, if God hath no mind to be
angry ? How can He be feared Who cannot be offended ?
What is feared except anger? How shall one be angry
except he mark what is done amiss ? Why should he mark
except to judge ? how shall he judge, except he have power?
to whom belongeth the chief power, except to God alone ?
Hence cometh it then, O soul, that, from the knowledge that
is within thee, thou declarest, at home and abroad, no man
scoffing at, nor forbidding thee, ' God seeth all things ",' and
' I commend to God,' and ' God shall repay,' and ' God
shall judge between us.' Whence hast thou this, not being
a Christian, and, moreover, ofttimes crowned with the fillet of
Ceres, and clothed in the scarlet ' cloak of Saturn, or the linen
one of Isis? Finally, in the very temples themselves thou
1 Interpunction altered, " in male- * See on Apol. c. 17. n. a.
dictum convertis benedictionem Dei," ' as the colour of blood, Lips. Sat.
&c/ . i. 6. coll. de Pall. c. 4. fin.
3 Apol. c. 48.

Judgment of God, and existence of an evil one. 135
callest upon God as thy Judge, standing under ^Esculapius,
praying™ to the brazen statue of Juno, capping Minerva with
her helmet of dark figures", and thou callest to witness
not one of the gods who are present with thee : in thine own
forum thou appealest to a judge in another place ; in thine
own temples thou allowest a foreign God. O testimony of
Truth, which amongst the very demons maketh thee a witness
for the Christians !
III. But when we affirm that there are demons — as if
forsooth we did not prove it also, seeing that we alone cast
them out of the bodies of them" — some supporter of Chry-
sippus mocketh us. Thine own execrations make answer
both that there are demons, and that they are objects of
malediction. Thou callest a man a demon, who vexeth thee
either by his uncleanness, or his wickedness, or his pride, or
by some ill mark or other which we assign to demons, or for
the cravings of thy hatred. Finally, thou namest the name
of Satan p in every expression of dislike, and scorn, and
detestation, whom we call the angel of wickedness, the
contriver of all error, the corrupter of the whole world,
through whom man, being from the beginning beguiled, so
that he transgressed the commandment of God, and on that
account being given over unto death, hath thenceforth made
his whole race, that is infected of his seed, the transmitters
of his condemnation also. Thou perceivest therefore thine
own destroyer, and although the Christians alone, or what
ever sect there be on the Lord's side, know him, yet even
thou acknowledgest him in hating him.
IV. But now as touching an opinion which more essen
tially belongeth to thee, inasmuch as it regardeth thine own
proper condition, we affirm that thou continuest after the
consummation of life, and that thou waitest for a day of
judgment, and that thou art doomed according to thy
deservings either to be tormented or to be comforted, in
either case eternally. For the receiving of which things we
say that thy former substance must of necessity return unto
m exorans. Edd. exoras Ag. Rig. con- P When they exclaimed " Malum,"
jectures " exaurans," " gilding," which Rig. i. e. they spoke of evil in the
would rather be inaurans or deaurans. abstract, as existing separately from
" The snates from the .<£gis. evils, and so, in fact, spoke of the evil
0 Apol. c. 23. one.

De
Test. An.
II. 4.

136 Future retribution scoffed at in Christians as dogmatism;
thee, and the material part, and the memory of the self-same
human being, both because thou canst feel nothing either
evil or good without the faculties of the sensible flesh i, and
because there is no mode of judgment without the pre
sentation of the actual person, who hath deserved to suffer
judgment. This Christian opinion, though much more noble
than that of Pythagoras in that it doth not transfer thee to
beasts, although more enlarged than that of Plato, in that it
restoreth to thee the possession of the body also, although of
greater dignity than that of Epicurus, in that it preserveth
them from death, yet, because of its1 name', it is set down
to mere" vanity, and stupidity*, and, as it is expressed,
But we are not ashamed if our presumption
agreeth with thee. For first when thou niakest mention of
any one that is dead, thou callest him ' poor man,' not
assuredly3 because he is taken away from the blessing of
life, but because he is now appointed unto punishment and

1 suum
restored2 soli
restored presumption'

J non
quod

1 See on Apol. o. 48.
r Christian, Apol. c. 2.
8 " Folly, vanity," are among the
most ordinary titles given by the hea
then to Christianity, unwittingly con
firming 1 Cor. 1, 23. Kortholt has
the following list, (de Cal. Pag. c. 10.)
" folly," Theoph. ad Aut. 1. ii. and iii.
" folly and vanity," Lact. vii. 27.
" empty vanity, execrable vanity, vain
folly, blind error, pernicious error,"
edict of Maximin. ap. Eus. H. E. ix. 7.
" vain and mad superstition," Caecil.
ap. Minuc. " vain superstition," Agon.
S. Marcelli; " old wives' superstition,"
Caec. 1. c. and ap. Lact. v. 2. " old
wives' fables," ib. c. 1. and Minuc.
" womanly superstition," ita*»c 13.
" old wives' doctrines," Prud. Hymn.
x de Fructuos. " old wives' inventions
and absurdities," Auct. Philopatris ;
" puerile frenzies," Plin. vii. 55.
" puerile follies," Arn. 1. 2. " things
ridiculous," Orig. c. Cels. iii. " foolish
trifles," Hist. Barl. c. 23.
1 PrEesumptio ; almost a technical
term of reproach against the Christians,
as requiring assent on authority, Apol.
49. and bel. end of c. ad Nat. i. 19. in
Agon. Montan. et soc. " they would
persuade him, laying aside this pre
sumed opinion (praesumptio) to sacri
fice;" (ap. Her. ad Minuc. p. 79.) in
Galen, " undemonstrated way," Ji«-

rpfih inntHuxTii , Apul. Metam. 1. ix.
so in Eus. Pra?p. Ev. i. 2. " unreason
able, [because unreasoning] aXtyn,
belief," and the charge of " credulity;"
Theod. adv. G-raec. Procem. and 1. i. and
Arnob. 1. ii. Cels. ap. Orig. c. Cels.
i. and vi. Naz. Or. i. c. Julian. The
resurrection of the body was a special
subject of ridicule, (Acts 17, 32. Orig.
c. Cels. 1. Arnob. 1. ii. p. 42.) or of the
charge of madness, (Lucian. in Peregr.
cp. Plin. vii. 55. Minuc. F. p. 96. 7.)
Aug. in Ps. 88. " In nothing is the
Christian faith so vehemently, so ob
stinately, so determinately, and so con-
tentiously spoken against, as on the
resurrection of the flesh. For as to the
immortality of the soul, many heathen
philosophers also have disputed much,
and have in many and manifold works
left it stated that the soul of man is
immortal. But when they come to the
resurrection of the flesh, they do not err
simply, but most flatly contradict, and
that after this sort, that they say that it
cannot be, that this earthly flesh can
ascend into heaven." Kortholt, 1. c.
c. 11. Tert. retorts the word prsesumpsit
on Hermogenes, de Anima, init. et
c. 1. fin. " It is better to be ignorant
through God, because He hath not
revealed, than through man to know
because he hath assumed," prsesump-
serit. ap. Her.

acknowledged in spontaneous language and fear of death. 187
judgment. But elsewhere thou callest the dead free from
care". Thou declarest the misery of life, and the benefit of
death. Moreover thou callest them free from care, whenso
ever thou retirest without the gate to the tombs with thy
meats and feastsy, making an offering rather to thyself than
to them, or returnest somewhat drunken from the tombs.
But I ask for thy sober opinion. Thou callest the dead,
' poor men,' when thou speakest from thine own mind, when
thou art far distant from them ; for in their ¦ feast, when they ' eorum
are as it were present and sitting down with thee, thou canst " °™
not reproach them with their lot, thou art bound to flatter -
those on whose account thou farest so sumptuously. Dost
thou then call him ' poor man,' who feeleth nothing ? what
when thou cursest him as a sentient being, whom thou
rememberest with some sting of ill-will ? thou prayest that
the " earth may lie heavy on him," that his ashes may be
tormented in the shades below. In the same manner thou
prayest in good part for him, to whom thou owest favour,
that his bones and ashes may be comforted, and desirest that
he may rest happily in the shades below. If thou hast no
sense of suffering after death, if no continuance of feeling, if,
in a word, thou art thyself nothing when thou hast left the
body, why dost thou lie against thyself, as though thou
couldest suffer something hereafter? nay, why dost thou
fear death at all, if thou hast nothing to fear after death,
inasmuch as thou hast nothing to feel after death ? For
although it may be said that death is feared, not because
it threateneth any thing for the future, but because it cutteth
off the blessings of life, yet since the far more numerous ills
of life equally depart, it putteth an end to the fear by the
preponderance of the good gained ; nor is the loss of good
any longer to be feared, which is recompensed by another
good, a rest from evil. That is not to be feared, which
delivereth us from all that is fearful. If thou fearest to
depart out of life, because thou knowest life to be very good,
at all events thou oughtest not to fear death, which thou
dost not know to be evil. But in that thou fearest it, thou
knowest it to be evil. But thou wouldest not know this, for
T Memoriae et Securitati perpetuas, y De Res. Cam. c. 1.
Inscr,. Vet. ap. Lac.

138 Natural dictates of soul come from Author of Nature, i. e. God.
De thou wouldest not fear it, unless thou knewest that there
TA^rT- is something after death, which maketh it an evil, such that
II- 5. thou mayest fear it. Let us say nothing now of the in
stinctive habit of fearing death. Let no one fear that which
he cannot escape. I will meet thee on the opposite question
of the hope of greater happiness after death. For the desire
of fame after death is naturally implanted in almost all men1.
It would be tedious to rehearse the Curtii, and the Reguli,
or those Grecian heroes of whose contempt of death, for the
sake of posthumous fame, we have innumerable accounts.
Who at this day doth not so study to make his memory rife
after death, as to preserve his name either by works of
literature, or by the simple reputation of his character, or by
the ambitious pomp of his very tomb ? Whence cometh it,
that the soul at this day aspireth to something which it
would have after death, and diligently prepareth those things
which it is to enjoy after death ? Surely it would care
nothing for the future, if it knew nothing of the future.
But perhaps thou art more fully assured that thou shalt feel
after thy departure than that thou shalt ever rise again,
which we are charged with maintaining presumptuously.
But this also is declared by the soul. For if any man
maketh enquiry of one already dead as though he were
alive, the answer is ready at hand; " He is gone;" then, he
is to return3.
V. These testimonies of the soul are as simple as they are
true, as trite as they are simple, as common as they are
trite, as natural as they are common, as divine as they are
natural. I think that they cannot appear to any one to be
•ridicula trifling and ridiculous1, if he coiisidereth the majesty of
Nature, whence the authority of the soul is derived. What
soever thou allowest to the mistress, thou wilt assign to the
disciple. Nature is the mistress, the soul is the disciple:
whatsoever the one hath taught, or the other hath learned,
hath been delivered to them by God, Who is, in truth, the
Master even of the mistress herself. What notion the soul is
« Cic. Tusc. i. 14. 15. as an argu- implies " returning." The heathen said
ment of the immortality of the soul. " abiit," " abiit ad plures " " he de-
• Interpunction altered; "Abiit;" parted," for, " he died."
jam et reverti debet; "going away"

Soul,fromGod,knowsGod; thoughts not from, for before, letters. 139
able to conceive respecting its first Teacher, it is in thy
power to judge, from that soul which is within thee. Feel
thou that which maketh thee to feel. Think upon that
which is in forebodings, thy prophet ; in omens, thy augur ;
in the events which befal thee, thy fore-seer. Strange if,
being given by God, it knoweth how to divine unto men !
Equally strange if it knoweth Him by Whom it hath been
given ! Even when compassed about by its adversary, it
remembereth its Author, and His goodness, and His decree,
and its own end, and its adversary himself. So it is a
strange thing if, being given by God, it teacheth those self
same things, which God hath given unto His people to
know ! But he who doth not think that such utterances of
the soul are the teaching of a congenial nature, and the
silent deposits of an innate conscience b, will say rather that
the habit, and as it were the evil, of such forms of speech,
hath now become confirmed by the doctrines of published
books being wafted abroad among the people. Surely the
soul existed before letters1, and discourse before books, and
the thought which is written, before the writing of it, and the
man himself before the Philosopher and the Poet. Is it
then to be believed that before letters and the publication of
them, men lived without utterance of speech upon such
matters ? No one, I suppose, spoke of God and His good
ness ! no one spoke of death nor of the shades below !
discourse went a begging, nay, could not exist at all, for
lack, at that time, of those subjects, without which even
at this day it can gain neither in fulness, nor richness, nor
wisdom, if those things which at this day are so obvious, so
continually present, so near at hand, being in a manner bred
in the very lips, had no being in former times, before letters
had sprung up in the world, before Mercury, methinks, was
born. And whence cometh it that letters themselves were
ordained, to know, and spread abroad for the use of speech,
things which no mind had ever conceived, nor tongue
pronounced, nor ear heard ? But in truth since the Divine
b " Hence, then, by the silent con- which we may perhaps elsewhere shew
sciousness of nature, hath the Divine to be commonly done and said, con-
nature of the soul, of itself, unawares to formably to Scripture." Tert. de Virg.
men, brought forth into the use of Vei. c. 6.
speech, this as well as much beside, c See Athan. Vit. S. Anton. §. 73,

140 Heathen, from Scripture, truth; and, with the soul, attests it.
De Scriptures, which are in our hands, or in the hands of the
T^T' Jews, into whose olive-tree we have been grafted from a wild
II. 6. olive c, precede secular writings by a long period, not merely
by a moderate space of time, (as we have shewn in the
proper place, in order to prove their authority d,) even if the
soul hath taken these declarations from books, surely we
must needs believe that it hath taken them from ours and
not from yours, because the former things are better for the
instruction of the soul than the latter, which themselves also
waited to be instructed by the former; and even should
we allow that it was instructed out of yours, still tradition
belongeth to its first origin; and that is altogether ours,
whatsoever ye have chanced to take and to deliver out of our
writings. And since this is so, it mattereth little whether
this consciousness of the soul be formed by God or by the
writings of God.
VI. Why then, O man, wilt thou have it that these truths
have proceeded forth from human opinions in thine own
writings, so as to come to be hardened by common use ?
Believe therefore thine own writings ; and, as concerning our
records, believe so much the more those which are of God;
but, as concerning the judgment of the soul itself, by all
means believe Nature. Choose whichever of these thou
notest to be the most faithfully a sister to Truth. If thou
doubtest concerning thine own writings, neither God nor
Nature speaketh falsely. That thou mayest believe both
Nature and God, believe the soul : thus it will come to pass,
that thou believest thine own self. At all events it is that
soul of which thou makest great account, in proportion as
she maketh thee great ; whose thou art entirely, who is thine
all, without whom thou canst neither live nor die, for whose
sake thou neglectest God. For when thou fearest to become
a Christian, call upon her to answer why, while she wor
shipped! another, she nameth the name of God? Why,
when she proscribeth spirits as to be accursed, doth she
proclaim them daemons? Why uttereth she protestation
e The older Edd. and Cod. Ag. have seems, " olea em oleastro," appears ne-
" in quorum oleastro msiti sumus ;" cessary, and the similarity of the first
but oleastro is used only of the letters may have caused the omission of
" wild olive, (as in the de Praescr. Haer. " olea."
c. 36.) Rig.'s conjecture then, as it d Apol. c. 19.

Language of soul universal; attests truth, will condemn unbelief. 141
heaven-wards, and detestation earth-wards ? why in one
place doth she serve Him, in another call upon Him as
an avenger8? why doth she judge concerning the dead?
why doth she use the words of the Christians, whom she
would fain neither hear nor see ? why hath she either given
us those words, or received them from us? why hath she
been either our teacher or our disciple ? Distrust (if thou
canst) this agreement of doctrine amid so great an incon
sistency of conversation. Thou art a fool if thou ascribest
such things to this language only or to the Greek, (which are
held to be nearly akin to each other,) so as to deny the
universal language of Nature. The soul descendeth not
from Heaven upon the Latins or the Greeks alone. Through
out the world man is one, though liis names be various ; the
soul is one, though its language be various ; the spirit is one,
though its voice be various. Every nation hath its own
proper speech ; but the matter of all speech is the same in
all. God is every where, and the goodness of God is every
where: the demon is every where, and the curse upon
the demon is every where : the calling down of the divine
judgment is every where: death is every where, and the
consciousness of death is every where, and the witness
thereof is every where. Every soul of its own right pro-
claimeth aloud those things, which we are not permitted
even to whisper. With good reason then is every soul both
a culprit and a witness, as much a culprit in respect of error,
as it is at the same time a witness of the truth ; and in the
day of judgment it shall stand before the courts of God,
having nothing to answer to the charge — " Thou didst
preach God, and didst not seek after Him : thou didst
detest demons, and didst worship them : thou didst appeal
to the judgment of God, and didst not believe in its being:
thou didst anticipate punishments in a world below, and
didst take no heed against them : thou didst savour of the
name of Christ, and didst persecute the Christian !"
• Above, c. 2. " God shall repay," " God shall judge between us."

l£2ExpostulationwithHeathen,notforChristians''sake,buttheirown.

THE ADDRESS TO SCAPULA.

[The ad Scapulam is placed at the very beginning of the reign of Caracalla,
A.D. 214, on the ground that Severus is spoken of " as the father of
Antoninus," so that the latter probably was the then Emperor ; (Severus is
also spoken of in the past, c. 4.) but Caracalla at the beginning of his reign
recalled those whom his father had banished, (Dio Cass. 1. 77. c. 3.) and so, we
may suppose, stopped persecutions. Nor are persecutions spoken of in his
reign. The " defect of the sun's light in the district of Utica," c. 3. is
supposed to have been an eclipse, A. 210. Hilarian (ib.) was the President
of Africa, under whom Perpetua and Felicitas became martyrs, A.D. 203.
see Lumper, 1. c. §. 14. The beginning of this Treatise is an epitome almost
of the Apology.]

Ad !• It is not that we are terrified; it is not that we have any
?j3p- great dread of those things which we suffer from ignorant
 men; seeing that we have joined ourselves unto this way,
taking, of course, upon ourselves its conditions, and covenant
ing that we would encounter these conflicts, pledged in the
service even to our very lives; desiring to obtain those
things which God promiseth in return, and fearing to suffer
those things which He threateneth to a contrary course of
life. Finally, we battle with all your cruelty, even of our
own accord rushing to the charge, and rejoice more when
condemned than when acquitted ". We have sent you this
letter then, as fearing not for ourselves but for you, and for
all our enemies, not to say our friends. For so are we
Matt. 5, commanded by the law of our Religion, to love even our
enemies, and to pray for them which persecute us, that
this our goodness may be perfect, and specially our own,
v. 46. not the goodness of the world in general b. For to love their
friends, belongeth to all; but to love their enemies, to the
» Apol. c. 1.21.49. 50. bib. c. 31.

Christianschargedasimpiousanddisloyal;foundamongneiiher. 143
Christians only. We then who grieve for your ignorance,
and have compassion for human error, and look forward unto
things to come, and behold the signs thereof daily threaten
ing0, we must of necessity force our way even in this manner,
that we may set before you those things which ye choose
not to hear openly.
II. We worship one God, Whom ye all by nature know,
at Whose lightnings and thunders ye tremble, in Whose
benefits ye rejoice. The rest ye also think to be gods,
whom we know to be demons J. Nevertheless it appertaineth
to man's proper right and natural privilege, that each should
worship that which he thinketh to be God; nor doth the
Religion of one man harm or profit another. But neither is
it the part of Religion to compel men to Religion, which
ought to be taken up voluntarily, not of compulsion, seeing
that sacrifices also are required of a» willing mind. Thus
even if ye compel us to sacrifice, ye shall render no service
thereby to your gods ; for they will not desire sacrifices from
unwilling givers, unless they be contentious ; but a God is
not contentious. Finally, He that is the true God bestoweth
equally all His gifts on unholy men, and on His own people. Matt. 5,
And therefore hath He appointed an eternal judgment for
the thankful and the unthankful'. Yet us, whom ye think
to be sacrilegious, ye have never taken even in theft, much
less in sacrilege. But all they, who spoil your temples, both
swear by the gods, and worship the same, and are not
Christians, and yet are convicted of sacrilege g. It would be
tedious to recount in what other ways all the gods are
mocked and despised, even by their own worshippers \ So
too we are defamed as touching the majesty of the Emperor';
yet no disciples of Albinus, or of Niger, or of Cassius k,
could be found among the disciples of Christ. Nevertheless
those very men, who even up to the day before had sworn
by the gods of the Emperors, who had both offered and
vowed sacrifices for their health, who had often condemned
the Christians, were found to be their enemies. The Chris-

c lb. c. 20. g lb. c. 15. 44.
d lb. c. 23. u lb. c. 12. 14. 15.
e Ib. c. 24. 28. 1 lb. c. 28.
r lb. c. 41. k lb. c. 35.

lA&Loyalty ofChristians;could avenge; known butfor peace andpiety.
Ad tian is an enemy to no man, much less to an Emperor,
inA 3 whom knowing to be ordained by his own God ', he must
needs by the same rule love, and reverence, and honour, and
wish him well, with the whole Roman empire, as long as the
world shall stand, for so long shall it stand "'. In such wise
therefore do we honour the Emperor, as is both lawful for us
and expedient for him, as a man next in place to God, and
having from God received whatsoever he be, and inferior to
God alone ". This too he himself will desire, for thus is he
greater than all, in being less than the true God only ; thus
is he greater even than the gods themselves, in that they
also are within his power". Wherefore also we offer sacrifice
for the health of the Emperor, but only to Him Who is our God
and his, and only as God hath commanded us, with pure
prayer p. For God, the Maker of all things, needeth not the
savour or the blood of, any creature, seeing that these are the
food of demons ; but demons we not only reject, but we also
prevail against them, and daily expose them, and cast them
out of man, as is well known to very manyr. Therefore we
pray more than others for the health of the Emperor, in
asking it of Him, Who is able to give it'. And surely it
may be sufficiently clear to you that we live according to
the rule of godly patience, when being so vast a multitude of
men, almost the greater portion of every state', we live
silently and modestly, known perhaps more as individuals
than as a body, and to be known by no other sign than the
reformation of our former sins. For far be it from us to be
angry because we suffer those things which we desire, or to
contrive of ourselves any of that vengeance which we look
for from God".
III. Notwithstanding, (as we have said before,) we must
needs grieve, because no state will bear unpunished the guilt
of shedding our blood1- As it was also under the president
Hilarian ; when they had cried out concerning the courts of

1 H>- <-'• 33. r Ib c. 23_ 32_ 37
"n Ib. c. 32. • « lb. c. 30. 33.
- Ib. c. 30. 33. 34. t ib. c 37
0 lb- ". 13. 29. 30. u Cypr. ad Demetr. c. 10.
P Ib. c. 30. x ib.
« Ib. c. 22. 23.

Present judgments, types of future: confessions of Persecutors. Ub
our burying places, Let there be no " areas V there were
no area?1" — to themselves, for they gathered not their
harvest. Moreover in the ram also of the past year it was
made manifest, what mankind hath deserved, because that
the flood of old also was on account of the unbelief and the
iniquities of men : and what the fires threatened, which
lately hung over the walls of Carthage through the night,
they know who saw them ; and what the former thunderings
uttered, they know who hardened themselves against them.
All these are the signs of the wrath of God hanging over us,
which we must of necessity, in whatever way we may, both
proclaim and teach, and in the meanwhile pray that it may
be only local ; for the universal and final, they shall feel at
the appointed time, who in any other way interpret the
ensamples of it. For that sun too, which in the district * of
Utica had its light all but extinguished, was such a prodigy,
that it could not have suffered this effect from an ordinary
eclipse, being situate in its own altitude and house. Ye
have astrologers to enquire of. We can in the same way
set before you the ends -also of certain Presidents, who, at
the close of their lives, remembered that they had sinned, in
that they had persecuted the Christians \ Vigellius Saturni-
nus, who first drew the sword against us in this country, lost
his eyes. Claudius Herminianus in Cappadocia, when, being
angry because his wife had gone over to this sect, he had
treated the Christians cruelly, and when in the solitude of
his palace, being wasted with disease, he had broken out,
while alive, with worms, said, ' Let no one know it, that the
Christians rejoice not in hope.' Afterwards, when he came to
know his sin in causing some, by means of torture, to fall
away from their purpose, he died, almost a Christian.

y The open spaces before the cities he had " deposited his sons in a heathen
used as burial grounds; S. Cyprian College, after the manner of those
was buried in the " area" of Macrobius without, in profane sepulchres, and
Candidus the Procurator, (life by Pon- buried them with aliens." Ep. 67. (al.
tius.) Ry Statius it is used of the place 68.) de Basil, et Martial.
of the funeral pile. Theb. vi. 57. The z The open spaces used for thresh-
Christians had burial places distinct ing.
from the heathen ; «. Synodical letter a conventus. The tract subject to
of S. Cyprian to some Spanish Clergy its jurisdiction, civil and subsequently
and people, mentions it as a very heavy ecclesiastic.
charge against Martial, a Bishop, that b Eus. i. 50. iv. 12.

146 Mildness shewn to Christians by individual governors ;
Ad Csecilius Capella at this catastrophe of Byzantium c, cried
TIIA4. out> " Christians, rejoice"." But even they, who seem to
thee to be without punishment, shall come unto the day of
Divine judgment. To yourself also we wish that it may be
only a warning, that, after your condemnation of Mavilus of
Adrumetum to the beasts, this your affliction immediately
followed, and now cometh again from the same cause", as the
cry of blood for justice. But remember the future.
IV. We who fear thee not, would not alarm thee ; but I
would that we could save you all, by warning you not to
Acts 5, fight against God. Thou canst discharge the duties of
thine office, and at the same time remember those of
humanity, if it be only because ye yourselves also live under
the sword. For what more is committed unto thee than to
condemn the guilty when they have confessed, and to bring
to the torture those who deny? Ye see then how ye your
selves act against your own instructions, to compel those
who have confessed, to deny. Thus ye confess that we are
innocent, whom ye will not condemn at once on our own
confession ; but when ye strain every point to stifle us, it must
needs be innocence that ye are striving to storm us out off.
But how many presidents, more determined and more cruel
than thee, have from such reasons used dissimulation e, as
did Cincius Severus, who at Thysdris himself furnished a
plan of escape, through which the Christians might make
such an answer that they might be set at liberty: as did
Vespronius Candidus, who dismissed a Christian on the
pretence that it would be a breach of the peace to satisfy
the wishes of his people : as did Asper, who when one was
but slightly tortured, and straightway fell from his faith, did
not even force him to offer sacrifice, and who had before
publicly declared, in the midst of advocates and assessors,
that he was very sorry to have chanced upon this case.
Pudens also, when a Christian was sent before him, per
ceiving at once from the indictment that the charge was
• Its recent capture, by Severus, ap. Rig. " Gaudete Romani."
after a three years siege ; having taken » renewed attacks of some sickness,
the part of Pescennmus Niger. Hero- Rig. conjectures.
dian, M. Glycas, ap. Pam. t Apol. c. 2.
d A congratulatory formula, used on g Tatian c. 27.
victory ; so, on a gold coin of Maximian,

or in gratitude for miraculous cures and intercessions. 147
vexatious, tore that same indictment and dismissed him,
refusing, according to his instructions', to hear the man
without an accuser. All these things might be suggested to
thee, both by thine own duty, and by those very advocates,
who themselves feel the good services of the Christians,
though they cry out against us as they list : for the secretary
of a certain man, when he was thrown down by a devil,
was delivered from it, as was also a kinsman and a
little boy belonging to certain others. And how many
honourable persons (for I speak not of common men) have
been healed either of devils or of infirmities ! Even Severus
himself, the father of Antoninus, was mindful of the
Christians. For he sought out also Proculus a Christian,
who was surnamed Torpacion, the steward of Euodia, who
had once cured him by means of oil, and kept him in his
own palace even to his death : whom also Antoninus very well
knew, nursed as he was upon Christian milks. But more
over Severus, knowing that certain most illustrious women
and most illustrious men were of this sect, not only did not
harm them, but even honoured them by his own testimony,
and openly withstood the people, when they were mad
against us. Marcus Aurelius also in his German expedition,
when prayer had been made to God by his Christian
soldiers, obtained rain in that drought which he was
suffering1'. When have even droughts failed to be removed
by our kneelings and fastings' ? Then too the people crying
out " to the God of Gods Who Alone is mighty," hath, under
the name of Jupiter, borne witness to our God. Besides
these things, we deny not the deposit committed to our
charge", we defile the marriage of none1, we treat our wards
righteously"1, we refresh the needy ", we recompense to no man Rom. 12,
evil for evil0. As for those who falsely pretend to our
Religion, and whom we ourselves disown, let them see to
thaf. Finally who complaineth of us on any other score ?
1 Trajan, Ep. ad Plin. m Contrast Juvenal's warning, vi. 628.
E Spartian mentions his playmate Voh ego, pupilli, moneo, quibus ampbor
being a Jewish [Christian, see on Apol. est res,
c 16 n 36 note e 1 boy Custoditeanimas,etnullicreditemenss?.
' * Apol. c. 5. n See Apol. c. 39. p. 81.
' IbT c. 40. ° Apol. c. 36. 37.
* Plin.' Ep. ad Traj. «" lb- c. 44. 46.
I See on Apol. c. 9. n. h. i.
L 2

148 Hopelessness of exterminating Christians, from their number,
Ad What other trouble doth the Christian suffer than that
n°L 5'. which cometh of his Religion ? which Religion no one in
all this time hath ever proved to be incestuous or cruel".
For so much innocence, for so much goodness, for our
justice, for our chastity, for our faith, for our truth, for the
living God, we are cast to the flames, a thing which neither
' veri men guilty of sacrilege nor those true ' enemies of the public
restored ^^ nQr the many. gujity of treason, are wont to suffer.
For now also the Christian name is persecuted by the
president of Leon and the president of Mauritania, but only
by the sword, as it was from the first also commanded that
such should be punished. But the greater the conflict the
greater the rewards which follow.
V. Your cruelty is our glory. Only take heed and consider
whether in this our very endurance of such things, we do not
shew that we burst out, for the single purpose of proving this
very point, that we do not fear these things, but of our own
accord invite them. While Arrius Antoninus0 in Asia was
earnestly persecuting us, all the Christians of that state
presented themselves in one body before his judgment-seat,
when he, having ordered a few to be led away", said to the
rest, ' Wretched men ! if ye wish to die, ye have precipices
and halters.' If it should be determined that the same
thing should be done here also, what wilt thou do with so
many thousands of human beings, so many men and women,
of every sex, of every age, of every degree q, giving them
selves up to thee ? Of how many fires, of how many swords
will there be need ! What will Carthage itself, which thou
must needs decimate, endure, when every man recognizeth
there his own kinsmen and comrades, when he beholdeth
perchance, in the number, the men and matrons even of thine
own degree, and all the chief persons, and even the kinsmen
and friends of their own friends ? Spare then thyself, if not
n lb. u. 2. 7. 8. under Commodus, who having put him
0 There were two proconsuls of Asia to death on false accusation, was
of this name ; the one under Adrian, obliged to give up his accuser to popu-
" maternal grandfather to Antoninus lar justice, Lamprid. in Comm. Hist.
Pius, twice Consul ;" Capitolin. in An- Aug. Scriptt. p. 48. see Casaub. ad
tonin.init. who calls him " vir sanctus;" Capitolin.
he publicly compassionated Nerva for P to execution.
having come to a throne ; (Pliny pane- 1 See Apol. u. 1. p. 2, 3. and
gyrizes him, Ep. 1. iv. ep. 3.) the other note g.

and as gaining converts through endurance. 149
us: spare Carthage, if not thyself: spare the province,
which, as soon as thy design was perceived, became exposed
to false accusations both from the soldiery and from each
man's private foes. We have no master save God alone'.
He is before thee, and cannot be hidden, but He is one to
Whom thou canst do nothing. But those, whom thou
thinkest to be thy masters, are men, and must themselves
one day die. Notwithstanding, this our sect shall never fail ;
for know that it is then the more bujlt up, when it seemeth
to be stricken down3. For every man that beholdeth so
much endurance, being struck with some misgiving, is
kindled with the desire of enquiring what is the cause of
this, and, as soon as he discovereth the truth, himself also
immediately folio weth it.
' Apol. c. 34. ' Ib. c. 50.

150 Tosufferfor Christ given by the Spirit; yetdiligence stillneeded.

AN ADDRESS TO THE MARTYRS.

[The Ad Martyras is probably Tertullian's earliest work, as being written at the
very commencement of the persecution, before any had actually suffered martyr
dom ; for had any so suffered, Tertullian would naturally, in his exhortation to
the rest, have referred to them. The allusion, then, c. 6. fin. to the deaths on
occasion of Albinus, fixes it A.D. 197. See above, notice on the Apology.]

Ad I. Amongst the aliments of the flesh, which both our
Yv*j' Lady Mother the Church from her own bosom, and the
brethren singly from their private store3, supply to you in
your prison, blessed martyrs elect, accept somewhat from
me likewise, which may serve to nourish your spirit also.
For that the flesh be made fat, and the spirit hunger, is not
good. Yea, if that which is weak be cared for, that which is
yet weaker ought as well not to be neglected. Nor am I
such an one as am worthy to speak unto you. Nevertheless
not only their own masters, and superiors, but even private
persons, and whosoever will, from a distance needlessly
exhort even the most perfect gladiators, so that oftentimes
advice suggested even by the vulgar crowd hath been pro-
Eph. 4, fitable. First therefore, blessed men, grieve not the Holy
°' Spirit, Who hath entered with you into the prison; for if
He had not now entered in with you, neither would ye
have been there this day. And therefore give diligence
that He may abide there with you continually; so may He
bring you from thence unto the Lord. Even the prison is
» opibus, cod. W. Others "operibus," ribus" to mean, each of his own handi-
"fromthelabouroftheirhands;"thetwo craft, clothes, &c. butT. speaks only of
readings differ in MSS. only by a stroke food.
through the p ; but " opibus" agrees >> Cypr. Ep. 12. ad Clerum, ed. Fell.
better with the preposition " de" and (37. Pam.) Orig. Hom. 11. in Lev.
with S. Cyprian. Pam. supposes " ope-

To give peace, be at peace — nature of Martyrs' dissensions. 151
m truth the house of the Devil, wherein he keepeth his own
household. But therefore have ye come into the prison,
that ye may tread him under foot even in his own house :
for ye have already wrestled with him abroad, and trodden
him under foot. Let him not therefore say, " They are in
my own place: I will tempt them with mean enmities0 and
passions, or dissensions among themselves." Let him flee
from your sight, and hide himself in his inmost recess,
coiled up and listless11, like a serpent that hath been
charmed or fumigated away. And let him not so prosper
in his own kingdom, as to set you at variance : but let him
find you guarded and armed with concord, because your
peace is war against him ; which peace some, not finding
in the Church, have been wont to entreat of the martyrs
in prison6. And therefore ye ought, were it only for this, to
have, and to cherish, and to keep it among yourselves, that
ye may be able, if need be, to give it unto others also.
II. In like manner may all other hindrances of the soul
have accompanied you even to the threshold of the prison,
just so far as did your parents also. Thenceforth ye were
separated from the world itself: how much more from the
life of the world, and its concerns ! Nor will this dismay
c odiis 2 Vat, MSS. cediis MS. Div. Eumenea." This strong language then,
whence Rig- conjectures " scidiis" and the placing both upon a level, per-
which he explains " chips" and so, haps betrays a disposition, even thus
' trifles, things of no account,' regarding early, to look favourably on Montanism.
" odiis" as too strong a term for those S. Cyprian, perhaps, imitates this
expecting martyrdom. It is probable, warning against dissensions, Ep. 13.
however, that Tertullian refers to what Fell. (7. Pam.) ad Rogat. Oldei; Edd.
at least took place elsewhere, that the have " inediis" " poor scanty fare ;"
Montanist martyrs, as being severed and it is implied c. 2. that the food was
from the Church, were disowned by of things necessary only ; yet the word
the Church. An older author, quoted ' saginati' (init.) implies that of these
by Euseb. H. E. v. 17. says, " Whence there was an adequate supply ; and, as
also whenever those who out of the a Montanist, T. reproaches the Church
Church are called to martyrdom for with supplying the martyrs too freely
that which is indeed the faith, fall in in prison, (de Jejun. c. 12.)
with some of those who out of the d See adv. Valent. c. 3.
Phrygian heresy are called Martyrs, « The lapsed — those who had sacri-
they both are at variance with them, need to idols, or bought themselves off,
and are themselves perfected [by Mar- and who were restored the readier to
tyrdom] without holding communion the peace, i. e. communion of the
with them not willing to join them- Church, at the request of those awaiting
selves to the spirit, which spake through martyrdom. See Cypr. de Laps. c. 12.
Montanus and the women." Eusebius p. 164. ed. Oxf. (and Bingham quoted
fit seemsl subioins, " The truth of this ib.) Fell. Epp. 15—20. Fell. (10—15.
is manifest, and happened in our times Pam.) 22, 23. (22. 17.) 26 27. 30, 31.
in Apamea on the Meander, in the (31, 26.) 33. (27.) 35. (29.)
martyrdoms of Gaius and Alexander of

152 World the worseprison; prison an escape from sight of world's sins;
Ad you, that you are severed from the world f. For if we con-
lY^.' sider that the world itself rather is a prison, we shall
perceive that ye have rather gone forth from prison than
gone into prison. The world hath the greater darkness,
which blindeth the hearts of men. The world putteth on
the heavier bonds, which bind the very souls of men. The
world breatheth forth the worse uncleanness, even the lusts
of men. Finally the world containeth the greater number
of criminals, to wit the whole race of man : it awaiteth
moreover the judgment, not of the Proconsul, but of God.
Wherefore, blessed men, consider that ye have been trans
lated from a prison to a place, it may be, of safe keeping.
Eph. 5, It hath darkness, but ye yourselves are light e. It hath
G" , 5 bonds, but ye have been made free by God. An evil breath
1. is uttered there, but ye are a sweet savour. A judge is
2 Cor.- looked for : but ye shall judge even the judges themselves11.
I cor. Let him be sad there, who- sigheth for the enjoyment of the
6> 2- world ? The Christian, even when out of prison, hath
renounced the world; but, when in prison, a prison also'.
It mattereth not where ye are in the world, who are without
the world : and if ye have lost any of the joys of life, it is a
goodly traffic to lose somewhat, that you may gain the
more. I say nothing yet of the reward to which God
calleth martyrs. Let us for the moment compare the very
conversation of the world and of the prison, and see whether
in the prison the spirit doth not gain more than the flesh
loseth. Yea and such things as be right, the flesh loseth
i et not, through the care of the Church, and ' the love of the
restore bretnren . an(j besides this, the spirit gaineth such things
as are ever profitable to the Faith. Thou seest there no
strange gods : thou comest not upon their images : thou
partakest not in the solemn days of the heathen", even by
mingling with them. Thou art scourged, but not with
filthy savours from the sacrifice: thou art beaten,, but not
' Rig. omits " ab ipso mundo, Serg. Rogatian. &c. init. Ep. 37. (16.)
Quanto magis a seculo, rebusque ejus ! ad Moys. et Max. §. 2.
Nee hoc vos consternet,quod segregati h Cypr. Ep. 6 '§ 2 '
e?tiS' &™l ILth'S w.er?on the authority i i. e. conquereth Satan in his own
of any MS., the omission was doubtless place, as in c. 1.
occasioned by the Sfuurixivrev. k aij TTvor c' 6 init
8 Cypr. Ep. 6. Fell. (81. Pam.) ad ' ' "

retirement, not confinement; toil in peace to fit for all war. 153
by the shouts of the public shows, the cruelty, or the
madness, or the lewdness1 of the beholders. Thine eyes
fall not upon the places of public lust. Thou art free from
offences, from temptations, from evil recollections, and now
too from persecution. The prison affordeth to the Christian
that which the wilderness did to the Prophets. The Lord
Himself ofttimes lived in retirement, that He might pray the
more freely, that He might withdraw from the world. It
was moreover in a solitary place that He shewed His glory Mat. 17,
to His disciples. Away with the name of a prison ! let us ' "
call it a retirement. Though the body be shut up, though
the flesh be confined, all is open to the spirit. Roam freely,
thou spirit1 ; walk to and fro, thou spirit1 ; not setting before ' sPiritus
thee shady walks, or long cloisters, but that way which Jhnl4
leadeth unto God. As oft as thou shalt walk herein in the 6.
spirit, so oft shalt thou not be in prison. The leg suffereth
nothing in the stocks, while the mind is in Heaven. The mind
carrieth about with it the whole man, and removeth him
whither it listeth. But where thy heart is, there will thy Mat. 6,
treasure be also. Let therefore our heart be there, where we
would have our treasure.
III. Be it2 now, blessed men, that a prison is grievous 3Sit
even to Christians. We were called to the warfare of the
living God, even then when we made our answer according
to the words of the Sacrament™. No soldier" cometh with
luxuries to the war, nor goeth forth from his chamber to the
field of battle, but from slight tents, unfolded and tied down,
wherein are found together every hardship, and every
opposite of what is good and pleasant. Even in peace they
are already learning by labour and distresses to endure war,
by marching under arms, running over the plain, working at
the fosse, forming the close ' testudo.' All their doings are
made up of toil, lest their bodies and their minds should be
terrified in passing from the shade to the sun, from the sun
to the open air", from the vest to the coat of mail, from
1 Inthe amphitheatre, eircus,tbeatre, " sacramentum," " oath," is here pre-
respectively, see Apol. c. 38. served.
m in Sacramenti verba respondimus. B Imitated by S. Jerome, Ep. 14. ad
The Baptismal vow of obedience to Heliodor. §. 2. as is c. 2. in §. 10.
Christ, (see Bingham 11. 7- 6.); so ° i. e. the chill sky.
that the original force of the word

154 Crowns won by previous endurance — weakness of fiesh no excuse.
Ad silence to clamour, from rest to tumult. Wherefore do ye,
IVIart IV. 4. blessed women p, whatsoever hardship there be in this,
— account it an exercise of the virtues of your mind and body.
6, 12? Ye are about to undergo a good fight a, wherein the
President is the living God; the Trainer the Holy Spirit;
Phil. 3, the crown, Eternity ; the prize, of angelic being ', the citizen-
20" ship of the Heavens ; the glory for ever and ever. Wherefore
l John your Master Christ Jesus, Who hath given you the unction
2> 20- of the Spirit, and hath brought you forth unto this wrestling-
ground, hath willed, before the day of the contest, to set you
apart from a free manner of living unto a severer training,
that your powers might be strengthened within you. For the
wrestlers also are set apart for a stricter discipline, that
they may have time for building up their strength. They
are kept from luxury, from the richer sorts of food, from the
pleasanter kinds of drink : they are constrained, harassed,
tired : the more they have toiled in their exercises, the more
i cor. they hope for the victory. And they, saith the Apostle, that
9> 25, they may obtain a corruptible crown. Let us, that are to
obtain an eternal one, consider our prison as a wrestling-
ground, that, having been daily exercised in all kinds of
hardships, we may be brought forth to the course before the
judgment-seat; for virtue is built up by hardnesg, but by
softness is destroyed.
Mat. 26, IV. We know, from the Lord's precept, that the fiesh is
weak, the spirit ready. Let us not therefore flatter ourselves,
because the Lord hath allowed that the flesh is weak. For
for this cause He first said that the spirit is ready, that He
might shew which ought to be subject to the other, to wit,
that the flesh should serve the spirit, the weaker the stronger,
P Benedictae. Tert. uses the same covered portico, among the Latins, the
word, de Cult. Fem. ii. 4. 5. 9. 13. Xystum was an open space ; with both
S. Cyprian, Ep. 6. [81.] ad Serg. &c. it was a place where the gladiators
" I salute the blessed women, who are were practised in winter, (see Hoff-
set with you in the same glory of Con- mann, Lex. v. Xysti. Xysta. Xystici.)
fessors;" he speaks of female martyrs, and so an emblem of severe training.
de Laps. c. 2. They are also addressed On the necessity of preparation for
below, c. 2. Rig. corrects " Benedict!." martyrdom, see S. Cypr. de Laps.
1 Xystarches. He who had exercised, c. 4 sqq. p. 56. ed. Oxf.
disciplined, them beforehand, so that ' Substantias ; i. e. their substance,
when the time came, they should not being, should be that of the Angels,
fail ; as above, " Had He not been (see Mark 12, 25.), as in the de Res.
with you, ye had not been there." Cam. c. 26. angelificata caro.
Among the Greeks the Swni was a

41.

Endurance in Heathen of either sex for mere glory. 155
that from it it may itself also receive strength. Let the
spirit confer with the flesh about the common salvation of
both, not now thinking of the grievances of the prison, but
of the contest and fight itself. The flesh perchance will fear
the heavy sword, and the lofty cross, and the fury of the
beasts, and the extreme punishment of the fire, and'all the
cunning of the executioner in tortures ". But let the spirit
on the other hand set this before itself and the flesh, that
these things, however bitter, have been nevertheless received
by many with an even mind, yea and voluntarily sought
after for the sake of fame and glory ; and not by men only,
but even by women, that ye also, O blessed women, may
match your own sex. It were a long tale to name each of
those who, led only by their own spirit', have slain them
selves with the sword. Of women, Lucretia is a ready
example, who having suffered violation, thrust a knife into
herself in the sight of her kinsfolk, that she might obtain
glory for her chastity. Mutius burned his right hand upon
the altar, that fame might lay hold on this his deed. Philo
sophers have done but little; (Heraclitus, who having be
smeared himself with the dung of oxen ", burnt himself to
death; and Empedocles" who leaped down into the fires of
Mount iEtna ; and Peregrinus ", who, not long since J, threw
himself upon a funeral pile,) since even women have despised
fire : Dido, that she might not be compelled to marry after
the loss of a most beloved husband : the wife of Asdrubal
too, who, while Carthage was now burning, when she saw
her own husband a suppliant before Scipio, rushed with her
children into the flames of her native city1. Regulus, a
general of the Romans, taken prisoner by the Carthaginians,
when he would not have his single self ransomed at the price
of many Carthaginian prisoners, preferred being given back
to the enemy, and being crammed into a sort of chest, and
• Cypr.de Laps.c.l0.p.l61.Oxf.Tr. Peregr.) who says, that he imposed on
ad Demetr. c. 6. p. 207. the Christians, as though he were one,
1 not led and upheld by the Holy Spirit, and was largely relieved by them, being
" to avoid the sufferings of a dropsy, cast into prison, as such : his death is
Laert. in vit. mentioned by Athenag. §. 26. Amm.
w To be accounted a god. Laert. in vit. Marc. 1. c.
* A Cynic philosopher, praised by y A. 165. Basnage in Anno, §. 4.
Aul. Gell. (xii. 11.) Amm. Marc. (xxix. p. 126.
1.) ridiculed by Lucian, (de Mort. * Val. Max. 3. 2. Flor. 2. 15,

156 Tortures endured for earthly glory or mere display;
Ad pierced on every side with nails from without, experienced
^yB5 " so many crucifixions. A woman hath of her own will
 eagerly encountered beasts, yea even asps, reptiles more
horrid than the bull or the bear, which Cleopatra set upon
herself, that she might not come into the hands of the enemy.
But the fear of death is not so great as that of tortures !
And soa the Athenian harlot yielded to the executioner,
who, being privy to a conspiracy, when on that account she
was put to the torture by the tyrant, did not betray the
conspirators, and at last having bitten off her tongue b spat it
in the tyrant's face, that the torturers might know that they
availed nothing, even though they should persist yet farther !
Moreover, that which is at this day the chief solemnity
among the Lacedaemonians, the fyuitaurrlyaxris, that is the
scourging, is not unknown: in which solemn ceremony all
the noble youths are lashed with scourges before the altar",
their parents and kinsfolk standing by and exhorting them to
endure to the end. For it will be accounted a grace and a glory
of an higher character in truth, if the soul rather than the
body yield itself to scourgings. Wherefore if earthly glory
hath so great power over the strength of body and mind,
that men despise the sword, the fire, the cross, the beasts,
the tortures, for the reward of the praise of men, I may say,
these sufferings are trifling in the gaining of heavenly glory
and a divine reward ! Is the glass bead of such value ? of
Mat. 13, how much the real pearl6. Who then is not bound to spend
most willingly for that which is true, as much as others do
for that which is false ?
V. I pass over for the moment, the motive of glory. All
these same conflicts of cruelty and torture even mere display"
among men, and a' sort of disease of the mind, hath ere now
trampled on. How many idlers doth a display of feats hire
to the service of the sword ! Verily they go down even to
the beasts from display, and seem to themselves more comely
" Ironical. Tr. Rig. inserts an in- margaritum ! as in Pam.
terrogation, " Did then &c. P" Latinius ¦ Affectatio, i.e. not human glory
and Junius needlessly alter the text, only, though vain, but the mere
inserting " non." semblance and spurious imitation of it ;
b Apol. c. 50. and that in the sight of, and animated
c of Diana Orthia. Plutarch, de by the presence of, men, whereas Chris-
Lacon. Instt. c. 4. et al. ap. Lac. tians acted under the eye of God.
<l Tanti vitreum? quanti verum

will be a witness against faint-hearted— suffering, lot of man. 157
from their bites and their scars. Some also have ere now
hired themselves to the flames, to run over a certain space of
ground in a burning shirt'. Others have walked with most
enduring shoulders amidst the lashes of the hunters. These VI.
things, blessed men, the Lord hath suffered to come into the
world, not without a cause : but both for our encouragement
now1, and for our confusion in that Day, if we shall be1 nunc
afraid to suffer for the Truth's sake unto salvation those ^Tim!*
things, which others have made a display of suffering for 4> 8-
vanity's sake unto perdition.
But let us pass over these examples of constancy arising from
mere display. Let us turn to the actual contemplation of the
condition of man, that those things too may instruct us, whatever
they be, which, accustomed to befall men even against their
will, must be endured with constancy. For how often have the
flames burned men alive ! How often have wild beasts, both
in their own woods and in the middle of cities, having
escaped from their dens, devoured men! How many have
been slain by robbers with the sword, and by their enemies
even on the cross, having first been tortured, yea and having
received, in full, every sort of indignity ! There is no one
who may not suffer even for H,he sake of man, what he
scrupleth to suffer in the cause of God. For this let even the
present times be a proof to us, how many persons, and of what
quality, meet with deaths not to be expected either from
their birth, or their rank, or their persons, or their age, for
the sake of man e, either from himself, if they act against him,
or from his enemies, if they take part with him.
f The tunica molesta, one of the t. 12, " After having slain numberless
punishments of Christians. Martial, x. persons on the side of Albinus, among
25. Juvenal, i. 155 sqq. Tac. Ann. whom were many chiefs in the state,
XT. 44. many women of rank, all their goods
« Severus, in and after the con- were confiscated — then many nobles of
spiracy of Albinus. Spartian. in vit. the Spaniards and Sualli were slain."

158 Occasion of the Treatise.

OF THE CROWN.

[The " de Corona" was written probably A.D. 201, when Severus gave a
" very large donative to his soldiers, the whole booty of Ctesiphon," on
occasion of their saluting his son Caracalla as Augustus, and Geta as Caesar.
Spartian in Severo, u. 16. Of two other liberalities of Severus, the first, A. 198,
was to the people, (see Notice on Apol.) the last, A. 202, was an increase of
pay, not a largess, Spart. 1. c. The date A. 201 of this largess is obtained,
1. From Eusebius, who places the victories over the Parthians, A. 200;
(Chron. 1. 2.) but Ctesiphon was taken at the approach of winter, (Spart. 1. c.)
and so at the end of that year. 2. Caracalla was then in his thirteenth year,
(Spart. 1. c.) but he was killed after six years' reign, A. 217, aged 29. (Dio
Cass. 1. 77.) 3. A Coin, A. 200, 1. gives Severus the title Parthicus Max., one
A. 201, 2. exhibits Caracalla as Augustus, Geta as Caesar. See Lumper, 1. c.
c. 2. Art. ii. §. 1. and Art. i. §. 5. It is probably the earliest treatise containing
any trace of Montanism, see c. 1. The mention of the " long peace" which
Christians had enjoyed, (c. 1.) may be accounted for, in that the scene lay
not in Africa but in the East.]

De I. It came to pass the other day, the bounty of the most
y""- illustrious Emperors" was being paid off at the camp. The

'soldiers were coming up wearing their laurel crowns. A
certain man there, more the soldier of God, more firm of
purpose, than the rest of his brethren who had presumed
that they could serve two masters, stood conspicuous, his
single head untrammelled, his crown hanging idle in his hand,
the Christian being already, by this very ordering of himself,
proclaimed. Every man began to point at him ; the distant
¦eludereto mock1, the near to gnash their teeth upon him. The
om. et murmur reacheth the ears of the Tribune, and the person had
now quitted his place. Immediately the Tribune saith, " Why
so different from the rest in thy dress ?" He answered that
he might not act with the rest. Being asked his reasons, he
answered, ' 1 am a Christian.' O ' soldier boastful "' of God!
Straightway the votes were taken, and the business re-
• Severus and Caracalla; see above, b Alluding to the title of a play of
Notice. Plautus, Miles gloriosus.

Current complaints — dread of persecution. 159
manded", and the accused sent for trial before the Prefects.
On the spot he laid down the cloak, wherewith he was so
heavy laden, now beginning to receive his rest : heMat.ii,
put off his shoe", so troublesome, from his feet, now28,
beginning to stand upon holy i ground: he delivered up',sanctie
the sword, not needed even for the defence of the Lord : the Mat. 26,
laurel crown fell even from his hand : and now, his robe 52,
empurpled with the earnest expectation of his own blood, his
feet shod with the preparation of the Gospel, girt with the Eph. 6,
sharper word of God, his whole armour put on according to Hgb 4
the Apostle, and looking for a better crown, in the white robe 12-
of martyrdom, he awaiteth in his prison the free gift" of 13. '
Christ. Opinions were then pronounced upon him, (whether
those of Christians I know not, for none other are those of
Heathens,) as though he had been headlong, and hasty, and
too eager to die, in that, because questioned touching his
dress, he brought trouble upon the Christian name. As
though he alone were brave ; among so many brethren and
fellow-soldiers alone a Christian ! Clearly nothing remains
but that those intend to refuse martyrdom also, who have
rejected the prophecies ' of the same Holy Spirit. Finally
they murmur that so long and happy a peace hath been
endangered ; and I doubt not that some are removing their
Scriptures, making ready their baggage, preparing to fieeun.W,
from one city to another; for they care not to remember23,
any other part of the Gospel. I know their shepherds also:
lions in peace, stags in fight ?. But on the questions re-
* Older Edd. " apud Acta" " was set by Praxeas, when he recalled them.
down in the public Acts, documents." (adv. Prax. c. 1.) The Montanists were
* Speculatoriam, the heavy military excommunicated by a Council of
hoot. Hierapolis, under S. Apollinarius with
e Lit. the donative ; the bounty of twenty-six other Bishops ; (Cone. t. i.
Christ for that of the Emperors. p. 599.) the martyrs of Lyons wrote
f Those of Montanus, de Fug. in warnings against them to the Bishop of
Pers. c. 1. Rome,[Eleutherus,]andtotheChristians
s Baronius A. 173. supposes Victor, in Asia, (Eus. v. 3.) Serapion, Bishop
Bp. of Rome, to be intended. But of Antioch, also sent (apparently a
Victor took no prominent part against synodical) Epistle against them, in
the Montanists ; on the contrary, he which there were the subscriptions of
sided with them against the Asiatic several other Bishops; among them,
Bishops, whose communion he had one of Thrace. (Eus. H. E. v. 19.) see
renounced, about the keeping of Easter, Tillemont, H. E. Art. Montanists, Art.
acknowledged the prophecies of Mon- 2—4. t. ii. p. 193 sqq. The Church
tanus, Prisca, Maximilla, communi- then, having thus generally declared
cated with them, giving them letters against the Montanists, this taunt is
of peace, until he was better informed probably directed against the Bishops

160 Grounds of Church's practice to be sought, while obeying it.
De specting the avowal of our Faith I shall speak in another
y. 2.' place ' : on this occasion, inasmuch as they advance this

— objection also, ' Where are we forbidden to wear crowns?'
I shall attack this " where ;"-the more specific shape of the
present question,-that both those, who ask it from the anxiety
of ignorance, may be instructed, and those, who argue it
in excuse of the sin, may be refuted, (and that especially
by this very man's example1,) — laurel-crowned Christians
> quibus whom this question serveth to sooth 1, as though that may be
tium thought to be either no sin, or a doubtful one, which admitteth
quaastio 0f a question. But that it is neither no sin, nor a doubtful
one, I shall now in the meanwhile shew.
II. I say that no believer alloweth a crown upon his
headJ at any other time, except the time of this sort
of temptation. All observe this rule from their novitiate
up to their confession and martyrdom, or their apostasy.
Whence the authority for this rule, which is now made the
chief question, is for thee to look to. Moreover, when it is
made a question why a thing is observed, it is meanwhile
granted that it is observed. Wherefore that cannot be
thought to be no sin, or no certain sin, which is committed
against a rule, which, as such, ought to be maintained for its
own sake, and is sufficiently authorized by the support of
8 Plane; general consent. Doubtless; yet in such wise*, of course,
utre"e"tnat the reason may be enquired intok! — yes, but without
stored hindrance of its observance, and not to overthrow, but
rather to build it up, in order that thou mayest the more
observe it, when thou art easy even with respect to the
reason of it. But what sort of thing is it for a man then to
call the observance of the rule into question, when he hath
abandoned it, and to ask why he is bound to the observance,
when he hath ceased from it ? since although he may wish it
generally, on the ground of their with- j Apol. c. 42.
drawing in persecution, when their k Plane; sic tamen ut ratio quse-
lives alone were sought. See S. Cypr. rendasit; sed salva observatione ; the
de Laps. c. 8. p. 159. Oxf. Tr. not. g. words Plane ; sic tamen Sec. seem to be
j1 Scorpiace. those of an opponent ; T. " You must
1 ipsius vei maxime exemplo from obey what general consent establishes."
Cod. Gorz. Rig. (from Cod. Ag.) has Opp. " But that does not preclude en-
ipsi vei maxime Christiani, " very spe- quiry." T. " Provided you enquire, while
cially the laurel-crowned Christians;" obeying, not when you have ceased to
it is difficult to decide whether A. has obey."
taken from, or G. added to, the text.

Actions not prohibited in H. Scr., are not therefore permitted. 161
to be thought that he therefore calleth it in question, that he
may shew that he hath not done wrong in ceasing to observe
it, yet nevertheless he sheweth that he did wrong before, in
taking upon himself to observe it. For if he hath not done
wrong in wearing the crown to-day, he hath at some time
done wrong in refusing it. And therefore this treatise is not
for them, to whom the question doth not belong, but for
those who, from a desire to learn, proffer the question, not to
dispute it, but to ask advice upon it. For the question on
this point is endless, and I commend the faith which
believeth1 that the rule ought to be observed, before it hath1 credit
learned why1. It is easy moreover to ask on the instant
where it is written that we may not be crowned. But where
is it written that we may be crowned ? for they who demand
the support of Scripture on the other side, already judge
that their own side also ought to have the support of
Scripture. For if it shall be said that we may be crowned
because Scripture forbiddeth it not, it may be equally
retorted that we may not be crowned, because Scripture
commandeth it not™. What shall Religion do ? shall it
admit both, because neither is forbidden ? or refuse both,
because neither is commanded ? But (thou wilt say) that
which is not forbidden is freely permitted. Nay, but that is
forbidden, which is not freely permitted.
; III. And how long shall we go on, sawing backwards and
forwards upon this line, when we have an old established
observance, which, in preventing the question, hath decided
it ? If no Scripture hath determined this, assuredly custom
hath confirmed it, which, doubtless, hath been derived from
tradition ". For how can a thing be used unless it be first
delivered to us? But, thou sayest, even where tradition is
pleaded, written authority ought to be required. Wherefore
let us enquire whether none, save a written tradition, ought
1 according to the words Nisi credi- permission will, to a dutiful mind, be
deritis, non intelligetis, Is. 7, 9. LXX. decisive against it.
adv. Marc. iv. 21. 25. 27. v. 11. Cypr. n " First of all, which is of greatest
Test. i. 5. iii. 42. moment in things of this sort, the
m S. Basil uses the same argument practice amongst us, which we can
against the*marriage of a wife's sister ; produce, hath the form of law, because
(Ep. 160. ad Diodor.) and it seems, on our rules have been handed down to us
the ground, that if an action be in any by holy men." Basil. 1. c.
wise doubtful, the absence of positive M

De
Cor.
V. 3.

162 Enumerations of unwritten traditions.
to be received". Certainly we shall deny that it ought to be
received, if there be no precedents to determine the contrary
" in other observances, which, without any Scripture document,
we defend on the ground of tradition alone, and by the supports
of consequent custom. In fact, to begin with Baptism, when
we are about to come to the water, in the same place, but at a
somewhat earlier time", we do in the Church testify, under
the hand of a chief minister, that we renounce the Devil and

° The duty of observing ecclesiastical
ordinances, (the reason of which is not
apparent,) because transmitted, is stated
by Orig. Hom. 5. in Num. §. 1. S.
Jerome, (adv. Lucif. §. 8.) adopts the
instances and even the words of Tert.
S. Basil has a like enumeration, in sup
port of the traditional doxology, " To
the Father — with the Holy Spirit," to
which the heretics objected, (de Sp. S.
c. 27.) S. Cyprian, Ep. 63. [Fell and
Pam.] ad Caeeil. init. contends that
the older universal and Divine tradition
[in mingling water with the wine in
the- Holy Eucharist} is to be retained
against the " human and novel." S.
Augustine (Ep. 54. ad Januar. init.)
declares the rites received by the uni
versal Church to be binding, as being
Apostolic or having the authority of
Oecumenical Councils ;(deBapt. c. Don.
ii. 7. §. 12. iv. 24. init. add v. 23.) that
things, neither mentioned in Scripture
nor Councils, but universally received,
were accounted Apostolic ; (ib. iv. 6.
§. 9.) that what those of older date
knew not to have been introduced by
those subsequent to the Apostles, was
Apostolic ; (de Unit. Eccl. c. 22. §. 63.)
that where Scripture was silent, the
universal Church was to be obeyed, as
being accredited by the Lord Christ;
(c. Cresc. Don. i. 33.) that a practice
so supported had the authority of
Scripture. The traditions for which
this authority is claimed are, 1. primi
tive, 2. universal ; not modern, nor of
a branch of a Church, as those of
Rome. When traditions vary, S.
Augustine, (Ep. 54.) on the authority
of S. Ambrose, and S. Jerome, (Ep. 71.
ad Lucian. v. fin.) lay down that those
of the local Church are to be observed.
P The renouncing of Satan is part
of the service for making Catechumens
in the Gelasian Liturgy, (Assem. Cod.
Lit. i. 17.) and it is there marked that
an interval was to take place before

Baptism was to be bestowed; in another
form, (ib. p. 21.) this is not marked.
There is a trace of the same separation
in the Gellone Sacramentary, (ib. ii.
53.) Rheims, (ii. 58.) It is equally
part of the same service in the Gre
gorian, (ib. p. 22.) although this is
directly united with the Baptismal
Service. In the Greek Liturgy it also
occurs in the Service for Catechu
mens, (ib. p. 114. and 137, 8.) which
was originally distinct but is also joined
on to the Baptismal. (It is so adapted
in a MS. quoted ib. ii. 129.) Also in
the Coptic, (ib. 158.) Armenian, (i. 172.
add ii. 203.) in the revised Syriac,
(i. 237. which is used as introductory
to the Antiochene and Jerusalem
Baptismal liturgies, ii. 214. note 1.)
and the Apostolic translated from the
Greek by James of Edessa, (i. 250.)
All these are now practically joined on
to the Baptismal service, (see Coptic,
ii. 150. Armen. ii. 194. Syr. ii. 214 and
22o. Apostolic by Severus, ii. 280.) since
none are now admitted as Catechumens.
Hence in the old Gallican, ib. ii. 39.
42. Jerus. Syriac, for Infants, (ii. 251.)
in the Roman Office for Infants by
Paul V. (as in our own,) it is inserted
in the Baptismal office ; (ib. ii. 17.) in
theirs for Adults, it remains as part of
the service of Catechumens, though
blended in one with the Baptismal, (ib.
p. 22.) In the Malabar, (as there
given,) it is not specified, although
referred to in a prayer, (i. 183.) Bing
ham, however, (11. 7. 1.) speaks of this
statement as something peculiar to
Tertullian, and in the de Spect. c. 13.
T. says explicitly, " we who have twice
renounced idols," (i. c. both when made
Catechumens, and when about to be
baptized.) In S. Cyril. Jer. Lect. 19.
Myst. 1. the Renunciation* is spoken
of as having taken place at the
Baptism.

Unwritten traditions universally observed in Baptism. 163
his pomp and his angelsi. Then are we thrice' dipped,
pledging ourselves to something more than the Lord hath
prescribed in the GospeP: then, some undertaking the
charge of us', we first taste a mixture of honey and milk",
and from that day we abstain for a whole week from our
daily washing. The Sacrament of the Eucharist, commanded

1 Tertullian repeats this form of
Renunciation, de Idol. u. 6. and de
Spect. c. 4. and refers to it de Cult.
Fem. i. 2. The " angels" of Satan
are also renounced in the Greek
liturgy, " I renounce Satan and all
his works, and all his service, and all
his angels, and all his pomp J (Ass. i.
114. 137, 8.) and in a different order
Constt. Ap. vii. 41. " I renounce
Satan, and his works, and his pomps,
and his services, and his Angels, and
his inventions, and all which are under
him;" in the Coptic, " I renounce thee,
Satan, and all thy unclean works, and
all thy wicked daemons, and thy evil
ministers, and all thy might, and thy
defiled service, and all thy malicious
crafts and seductions, and all thy army,
and all thy power, and all other thy im
pieties; (ib. 158.) in the Armenian,
" We renounce thee, Satan, and all
thy crafts, and all thy snares, and thy
ministers, and thy angels, and thy
steps ;" (ib. 172. and ii. 203.) and in
the Apostolic Syriac, " I, N. who am
to be baptized, renounce Satan, and all
his hosts, and all his works, and all his
doings, and all his might, and all his
worldly error, and all those who follow
him and his vile counsels," (ib. i.
250, 1.) and the revised Syriac, (Ass.
i. 237.) also in S. Basil de Sp. S. c. 27.
where the renunciation of the Devil and
his angels is instanced as an unwritten
tradition. They are omitted by S. Cyril
of Jerusalem, (Lect. 19. Myst. 1.)
Chrys. Catech. ad Ulum. ii. §. 4. 5.
t. ii. p. 242, 3. The Gelasian and
Gregorian yet briefer, " Dost thou
renounce Satan ? I renounce. And all
his works? I renounce. And all his
pomps ? I renounce." (i. 17. 21. 22.)
add Gellone (ii. 52. 57.) Chelles, (ii. 62.)
In the Malabar, (i. 183.) " renouncing
Satan and all his works." Old Galliean,
(ii. 39.) " post thou renounce Satan,
the pomps of the world, and the
pleasures of the flesh," or ii. 42.
" Satan, his pomps, his luxuries, this
world?" Ambrosian, (ii. 44.) " Dost

thou renounce the Devil ? I renounce.
Dost thou renounce the world and its
pomps p I renounce."
r Adv. Prax. c. 26. Can. Ap. 49.
Basil de Sp. S. u. 27. Ambr. de Sacr. ii.
7 and21. Jerome adv. Lucif. c. 8. Greg.
Nyss. de Bapt. Christi, t. iii. p. 372.
Cyril Jer. Cat. Myst. ii. 4. Leo Ep. 4.
ad Episc. Sic. c. 3. Gelasian Sacra-
mentary, Ass. ii. 5. 7. Gregorian, (ib.
9.) Ambrosian, ii. 46. Gellone, (ii. 54.)
Rheims, (ii. 59.) Chelles, (ii. 63.) S.
Germain des Pres, (ii. 66.) Moisae (ii.
68.) Gladbach. dioc. Coin. (ii. 72.)Pontif.
Apam. Syr. (ii. 76.) Lodi Ital. (ii. 78.)
Vienne, (ii. 81.) Limoges, (ii. 83, 87.)
Old Rom. altered, (ii. 91.) Greek, (ii.
145.) Coptic, (ii. 180.) Armenian, (ii.
200.) Malabar, (ii. 212.) Antioeh and
Jerus. (ii. 225.) Jems. (ii. 236.) abridged
form by Severus, (ii. 304.) La Cerda
says that " this tradition is continued
among the Greeks, but among the
Latins almost disused, for they are
mostly content with single immersion."
This, however, must be individual
neglect, for the trine immersion is pre
scribed in the ritual of Paul V. ; (ii. 17.)
only, in catse of emergency, single is
allowed, (ii. 19.)
8 the whole Creed, not the single
confession of the Father, the Son, and
the Holy Ghost. Matt. 28, 19.
' suscepti,receivedby the susceptores,
God-parents; the word " suscipere"
being used first of the adoption on the
natural birth, then, by analogy, on the
spiritual. u Jerome adv. Lucif. c. 8. adding to
Tertullian'swords," to signify infancy."
Tert. says, adv. Marc. i. 14. that the
Marcionites retained the practice.
It is mentioned by Clem. Al. Paedag.
i. 6. They were placed on the altar on
Easter Eve, Cone. Carth. 3. can. 24.
and consecrated with a peculiar bene
diction, (see Bingham 12. 4. 6.) and in
the Ordo Romanus in Sabb. Paschal.
In Syn. Trull. Can. 57. it is forbidden
to place them* on the Altar, which
implies the continuance of the custom.

M 2

164 Traditions on the Holy Eucharist, fasting, postures of prayer,

27

De by the Lord at the time of supper, and to all, we receive
y. 3' even at our meetings before day -break1, and from the hands
Mat. 26, of no others than the headsy of the Church. We offer, on one
day every year, oblations2 for the dead as birth-day" honours.
On the Lord's day we account it unlawful to fast or to
worship upon the knees6. We enjoy the same freedom from
Easter Day even unto Pentecost0. We feel pained if any of
the wine, or even of our bread d, be spilled upon the ground.

1 Apol'. 2. and on c. 39. Cypr. ep.
63. [Fell and Pam.] ad Caecil. fin.
S. Aug. speaks of the rite of receiving
the Eucharist fasting, as universal, Ep.
54. ad Januar. c. 6. and so implied bv
S. Chrys. Hom. 27 in 1 Cor. Ep. 125. ad
Cyriac. It is prescribed in the third
Council of Carthage, Can. 29. S. Greg.
Naz. Or. 40. de Bapt. speaks ais Tert.
see further Bingham, 15. 7. 8.
y Apol c. 39.
* The Eucharistic oblation, for the
enlargement of their bliss, deliverance
from hell, that they may attain to the
resurrection, have a merciful judgment
at the last day, not for their deliverance
from purgatory, for they were held to
be at rest, " this oblation, which we
humbly offer unto Thee for the com
memoration of the souls that sleep in
peace, we beseech Thee, O Lord,
receive graciously : and of Thy good
ness, grant that both the affection of
this piety may profit us, and obtain for
them everlasting bliss," Offic. Greg.
Opp. t. 5. col. 235, 6. ed. Par. 1605.
and (Sacr. Greg. p. 227. ed. Menard.)
" For them, O Lord, and for all who
are at rest in Christ, we pray for a place
of refreshment, and the gracious grant
of light and peace." See at length
Abp. Usher, Answer to Challenge of a
Jesuit, c. 7. in Tracts for the Times,
No. 72. Even in the Roman Missal, in
the Missa pro defunctis, the prayers are
for " attaining to everlasting rest,"
" that they be not delivered into the
hands of the Enemy, not forgotten for
ever, not suffer eternal punishment, but
obtain everlasting joy," " escape the
judgment of vengeance, and enjoy the
bliss of everlasting light," " obtain for
giveness and eternal life,,rbr " refresh
ments," " a share with the saints and
the elect, and the perpetual dew of
Thy mercy," " that if any spot of
earthly contagion cleave to them, it be
effaced by the mercy of Thy remission,"
" that they be placed in the bosom of

Abraham, Isaac, and Jacob, that when
the day of Thy appearing cometh,
Thou mayest command them to be
raised among Thy saints and elect,"
" that by Thy mercy, they may receive
an everlasting participation of Him in
Whom they hoped and believed," " that
God would give them their reward,"
" make them partakers of eternal bliss
in the congregation of the righteous ;"
" Absolve the soul of Thy servant from
every bond of sin, that, raised to Ufe
among Thy saints and elect, he may
have refreshment in the glory of the
resurrection," " that to those to whom
Thou hast given the merit of Christian
Faith, Thou wouldest give also a
reward." To 63 such prayers, which
have no allusion to purgatory, but
when they refer to punishment, pray
against that of hell, has been joined
one only, praying the Blessed Vir
gin, that her " compassion may aid
those languishing in purgatory, who
are purged by exceeding heat, and
tormented without remedy." Its rhyth
mical character in itself marks its
modern date ; it' ends, " Blessed
through thy merits, we pray thee, raise
the dead, and forgiving their debts, be
to them the way to rest." In the
Roman Breviary also, the only prayer
against suffering in the " Officium
Defunctorum," is, " From the gates
of hell, 0 Lord, reserve their souls."
a the day of their departure from this
life, see Bingh. 20. 7. 2.
b Iren. in Quaestt. ad Orth. q. 115.
Jerome adv. Lucif., Prol. Comm. in
Eph. Aug. Ep. 119. ad Januar. c. 15.
17. Bingham 13. 8. 3.
c as one continued festival of the
resurrection, Iren. 1. c. Hil. Prat, in
Ps. Aug. 1. c. Bingham 1. u.
¦> The consecrated elements, as in
the Lord's prayer " our daily bread."
Romanists (Rhen. Pam. La C.) ex
plain it of common food, whioli
was treated reverently, as a sort

signing the Cross.— Jews also had authoritative traditions. 165
In all our travels and movements, in all our coming in and
going out, in putting on our shoes, at the bath, at the table,
in lighting our candles, in lying down, in sitting down,
whatever employment occupieth us, we mark our forehead
with the sign6 of the crossf.
IV.. For these and such like rules if thou requirest a law
in the Scriptures, thou shalt find none. Tradition will be
pleaded to thee as originating them, custom as confirming
them, and faith as observing them. That reason will support
tradition, and custom, and faith, thou wilt either thyself
perceive, or learn from some one who hath perceived it.
Meanwhile thou wilt believe that some reason there is, to
which submission is due. I will add yet one example, if it
be fitting to teach by examples of the olden times also.
Among the Jews the veil upon the head of their women is so
sacred a custom, that by it they may be distinguished. I
demand a written law for this. The Apostle I lay for the i c0r.
present out of the case. If Rebecca, when she beheld her11,5-
spouse at a distance, betook herself to her veil, her individual
modesty could not make this law, or made it for her own case :
' Let virgins alone be covered, and that, when they come to
be married, and not before they recognize their spouses.' If
Susanna also, in unveiling herself at her trial, furnisheth an sus. 32.
argument for wealing the veil, I might say, ' here too the
veil was of her own choice.' She had come an accused
woman, blushing for the dishonour cast upon her, with good
cause hiding her beauty, or because now afraid of pleasing.
But in her husband's walks I cannot think a woman who
attracted admirers could have walked veiled. Be it now
that she was always veiled. In her case also, or in any
other, I demand the written authority for the dress. If I no
where find such authority, it followeth that tradition hath
given this rule to custom, which was hereafter to receive the
authority of an Apostle, according to the interpretation of
of type of the Eucharisif; and Rhen. xiii. 36. p. 161. ed. Oxf. (a passage
refers to Clem. Al. Paedag. [ii. 1. p. resembling this) add Chrys. _ c. Jud.
63.] but Clem, is there speaking of the quod Christus sitDeus, c. 9. t. i. p. 571.
decency due to Christians' own persons, ed. Ben. Hieron. Ep. 22. ad Eustoch.
not to food. Here also the whole con- de Cust. Virg. §. 37. Ep. 130. ad De-
text relates to religious rites. metriad. §. 9. vita S. Paul. §. 7. Aug.
e or omitting " crucis," " with the Tr. 118. in Joh. fin. in Ps. 50. §. 1.
seal." Rev. vii. 3. ix. 4. Ps. 141. §. 9.
1 See on Cyr. Jerus. iv. 13. p. 40.

l66Customs, civil, religious, written or no, bdsedonreasort,from God.
De reason f. By these examples therefore it will be declared,
y'"- that even an unwritten tradition may be maintained in its
observance, being confirmed by custom, a sufficient witness
of a tradition at the time approved by the continuance of the
observance15. But even in civil matters custom is taken for
law, where there is no law": nor is there any difference
whether it be founded on any writing or on reason, since it
is reason which commandeth even written authority'-
Moreover if law be founded in reason, then will all
that is founded in reason, by whomsoever first brought
forward, be law". Dost thou not think that any believer
may have the power to conceive* and to establish a
thing, so it be agreeable to God, conducive to true Religion,
Luke 12, profitable to salvation, when the Lord saith, And why even
of yourselves judge ye not what is right ? and this not as
touching judgment only, but every opinion also on things
Phil. 3, coming under examination. So also saith the Apostle : If
in any thing ye be ignorant, God shall reveal it unto you ;
he himself having been accustomed to supply counsel, when
1 Cor. 7, he had no commandment of the Lord, and to ordain certain
25. 17
v '40 ' things of himself, yet himself also having the Spirit of God,
John 16, That guideth into all truth. Wherefore his counsel and his
13, ordinance have now obtained the likeness of a Divine
command, because supported by the reason which cometh
of God1. Question now this reason, saving however thy
respect for tradition, from whomsoever dated as having
delivered it: and regard not the author, but the authority,
and chiefly that of custom itself, which ought for this cause
to be respected, because it may be the witness of reason : so
that if it be God, Who hath given reason also, thou
mayest learn, not, whether the custom ought to be observed
f i.e. himself appealing to the ground as in Divine law, of the Divine Mind,
of the custom in reason, which made it and not cognizable always by men, or
a law of nature. in human reason, as far as it is sound,
e i. e. the Church, by continuing the derived from the Divine.
custom, attests its approval of the k as having its authority in itself,
tradition, whence the custom is derived, independent of the accidents which
h Common law. TJlp. 1. xxxiii. de elicited it.
leg. ap. Her. Digr. ii. 3. " ancient I i. e. being guided by the Spirit of
custom is wont to be observed as law God, to see the reasons in the Divine
and right in those things, which come Mind, which gave a fitness to these
not down in written law." things, his counsel became, as it were,
1 l. c. all good law, written or un- a transcript of the Divine Mind, and so
written, Divine or human, is founded a command of God.
in some principle or reason, whether,

Use ofchaplets contrary to nature, as not adapted to its organs. 1 67
by thee, but why the reason of Christian observances
becometh greater than that of others, seeing that even nature,
which is the first rule of all, defendeth them m.
V. And therefore it is this which first prescribeth that a
crown is not meet for the head. But methinks our God is
the Lord of nature, Who formed man, and for the seeking,
judging, and obtaining the enjoyment of things, hath disposed
within him certain senses through those members which are
in some sort their proper instruments. He hath formed a
passage for hearing in the ears, hath kindled vision in the
eyes, hath shut up taste in the mouth, hath wafted smell
into the nostrils, hath placed touch in the extremities of the
hands. Through these ministers of the outer man, the
perceptions of the gifts of God are derived from the soul.
Wherein then consisteth the enjoyment of flowers ? for the
proper, at all events the chief, material of crowns is the
flowers of the field. Either in the scent, thou sayest, or in
the colour, or in both together. What will be the senses
concerned with colour and scent ? sight, methinks, and
smell. What parts of the body have these senses allotted to
them ? the eyes, if I mistake not, and the nose. Use
therefore flowers by the sight and smell, in which senses
their enjoyment lieth : use by means of the eyes and nose
those senses of which they are the members. The thing
itself was given thee by God : the fashion by the world ;
although an extraordinary fashion doth not oppose the
ordinary use of the material. Let flowers be to thee, when
set in a garland and bound either by thread or by rush,
what they are when free and unconfined, — things, that is, to
be looked at and inhaled. If perchance thou regardest a
crown as a bunch of flowers gathered together in a certain
order, in order that thou mayest Carry the more at once, that
thou mayest use all together, then stick them in thy bosom,
if such be their neatness ; strew them on thy bed, if such be
their delicacy; commit them to thy cup", if such be their
harmlessness. Enjoy them in as many ways as thou hast
n> i e holding fast the tradition, n which was encircled with them,
examine into its principles, not as the de Res. Cam. c. 16, &c.hence the phrase
ground of its observance, but to see its " coronas bibere, see Hoftm. v. Dips.
wisdom, as founded in nature itself, and Plin xxi. 3. ib .where Cleopatra
which when, as in Christianity, purified tinges the tips of the flowers with
from error, is the gift of God. poison.

168 St. Paul refers to law of nature; safeguard against its corruption.
De senses. But what savour is there in the flower, what per-
y°g- ception of the crown (except only as a bandage) on the head,
 whereby colour is not perceived", nor scent inhaled, nor
softness commended ? It is as much against nature to follow
after flowers by the head, as to follow after food by the ear,
sound by the nose. But every thing which is against nature,
deserveth to be noted as a monstrous thing among all men ;
but among us to be styled also sacrilege" against God, the
Lord and Author of nature.
VI. Dost thou look then for a law from God ? thou hast
that universal one, in the public record of the world, in
the tables of Nature, to which even the Apostle is wont
to appeal. As when he saith touching the veil of the
1 Cor. woman, Doth not even nature teach you ? as when he writeth
11,14- to the Romans, saying that the Gentiles do by nature the
Rom. 2, ' J ° i i • • i i
14. things contained in the law, and putteth them in mind that
there is a law given by nature, and a nature which is law.
But in the former part of this Epistle also, when he declareth
Rom. i, that men and women had changed amongst themselves the
natural use of their being, into that which is against nature,
their sin being by a just recompense turned into their punish
ment, he manifestly advocateth the natural use. Even God
Himself we first begin to know by nature, both when we
call Him the God of gods, and assume that He is good, and
call upon Him as our Judge". Dost thou question whether,
in the. enjoyment of His creatures, nature ought to be our
guide, lest we be carried away by that way, by which the
enemy of God hath corrupted, together with man himself, the
whole creation put in subjection to man for certain uses;
Rom. 8,wnence also the Apostle saith that it was made subject to
20- vanity, not willingly v, being subverted first through vain
n Clem. Al. Paedag. ii. 8. Minuc. F. lxiv. 31.) CEcumenius, (ad 2 Pet. iv.)
P- 347. Gaudentius, (Serm. 3. init. Bibl. P. v.
° See de Test. An. c. 2. p. 948.) S. Jerome, (in Is. 24. fin. 51,
P Comp. adv. Herm. c. 11. The 6 sqq.) Maximus Taur. (Bibl. Pat.t,vi.
Apostle is understood to speak of a p. 48.) Ambrosiaster, (ad loc.) Auct.
restoration of the natural creation by de Prom. Dimid. Temp. (ap. Prosper.
S. Irenseus, (5.32. 1.) S. Hilary, (in c. 20.) the later Sedulius,( Collectanea,
Ps. 148. §. 2.) S. Ambrose, (Prol. in adloc. B. P. vi.p.518.) This liberation
Expos. Ev. sec. Luc. Hexaem. i. 7. of the creature they state, according to
$. 22. but including the human soul, Scripture, will take place through its
Ep. 34. ad Horont.) Origen, (Hom. 4. destruction. " For goodwill He destroy
in Ezek. §. 2.) S. Gregory Naz. (Orat. the world. For there will be a new
1. in Julian, iv. 15.) S. Chrysostome, heaven, and there shall be no more
(in loc.) Theodoret, (in loc. and Gal. night." Ambr. de Elia, c. 21. fin. §.80.
6, 15.) Proclus ap. Epiphan. (Haer. " From which (Ps. 102,26.) it appears

Adherence to nature, wisdom in Heathen, religion in Cliristians. 169
uses, and then through such as were vile, and unrighteous,
and ungodly ? It is thus that, as touching the pleasures of
the shows, the creation hath been dishonoured by those, who
by nature indeed know that all the things, wherewith the
shows are furnished, are of God, but lack knowledge to
understand this also, that all these things have been changed
by the Devil i. But on this subject, I have, for the sake of
our play-lovers, written fully in Greek also.
VII. Let then these advocates of crowns meanwhile
acknowledge the authority of nature, under the name of
common wisdom, in that they are men, but as the tokens of
their own religion, in that they are the nearest worshippers
of the God of nature. And so let them, as over and above,
examine the other reasons also, which forbid crowns, and
those of every sort, to our heads especially. For indeed we
are now compelled to turn from the rule of nature, which all
have in common, to maintain all the specialties of the
Christian rule, by considering other kinds of crowns also,
which seem to be provided for other uses, as being framed of
other materials ; lest, because they are not made of flowers,
the use of which nature hath pointed out, (as, for instance,
this laurel crown of the soldiers,) they may be thought not
liable to the prohibition of our sect, because they fall
without the preclusive rule of Nature. I see therefore that
we must deal more nicely and more fully with the
question, from the first beginnings to the progress and the
that the perishing of the heavens denotes in Job 3, 18.) and Gelasius i. (Tr. 3. c.
not their utter destruction, but change Pelag. ap. Labbe Cone. t. i. p. 1248.)
for the better," Jerome in Is. 51, 6. Origen (ad loc.) seems, in like way, to
Comp. S. Aug. de Civ. D. xx. 16. suppose it chiefly to relate to the soul
Chrys. ad loc. Method, de Res. §. 32. sympathizing with the body ; but also
S. Cyril Jer. xv. 2. S. Athanas., Euseb., (wherein he is followed by Sedulins,
Prosper., Cassiodorus, in Ps. 101, 26. 1. c.)to include Angels and even Arch-
Proclus, 1. u. and §. 32. CSeumen. 1. c. angels, in that they "fight" for us.
Gandentius, 1. c. Greg. M. Moral, xvii. (Dan. 10.) S. Hilary (de Trin. xii. 5.)
9. in Job 25, 24. Auct. de Prom. Dimid. and S. Cyril Alex. (Thes. xiv. 1. t. v.
Temp. 1. c. Hesychius also, 1. v. in p. 170. ed. Par.) employ the text against
Lev. (c. 18.) understands by " the the Arians, since the Son, if created,
creature," the natural creation. On the must have been liable to all here spoken
other hand, S. Augustine understands of; they must then have held all crea-
it to be " human nature," in those tares even the highest, to be included;
who actually, or who shall hereafter, the holy Angels are also regarded by
believe, (Quffistt. 83. qu. 67. Propos. de Theodoret (ad loc.) as included in the
Ep. ad Rom. Prop. 53. in Prise, et " whole creation," and apparently by
Orig. c. 8. in Ps. 125. §. 2.) in which S. Greg. Naz. 1. c.
he is followed by Greg. M. (Mor. iv. 34. i De Spect. c. 2.

170 Earliest account of crowns, fabulous or historical.
De end of the matter. For this some worldly learning will be
y°™- necessary, for worldly things must be shewn by their own
documents. What little I have attained unto will, I believe,
be sufficient. If there was ever a certain Pandora, whom
Hesiod mentions as the first of woman-kind, her's was the
first head that was crowned by the Graces, when she
received gifts from all the gods, whence her name Pandora.
But to us Moses, a prophetic, not a poetic", shepherd,
describeth the first woman Eve, as having her loins girt with
leaves rather than her head with flowers. Pandora therefore
there was none. But the origin of the crown is a thing to
be ashamed of, even for its false history ; yea, and it will soon
appear, for its true one also. For of the rests it is known
for certain that they were the originators or illustrators of the
thing. Pherecydes relateth that Saturn was crowned before
all others : Diodorus that Jupiter was, after conquering the
Titans. The same writer giveth to Priapus also fillets for
the head, and to Ariadne a garland of gold and Indian
jewels, the work of Vulcan, the gift of Bacchus, and after
wards a constellation. Callimachus hath put the vine-
branch upon Juno. So also her statue at Argos, crowned
with vine-leaves, with the skin of a lion placed beneath its
feet, displayeth the step-mother boasting over the spoils of
both her step-sons'. Hercules carrieth on his head the
leaves sometimes of the poplar3, sometimes of the wild
olive', sometimes of parsley". Thou hast the tragedy of
Cerberus : thou hast Pindar : and Callimachus, who relateth
that Apollo also, after killing the serpent at Delphi, put on
a laurel crown, in that he was a suppliant; for among the
ancients suppliants wore crowns": Harpocration argueth that
p Hesiod, who speaks of Pandora, u hence used at the Nemean games,
calls himself a shepherd, Theog. init. Id xix 8
so Ovid and Dio Chrys. ap. Lac. * As an expiatory rite. Rig. rejects the
. q oae!;el'°s' M,SS- or eertos Graecos words " qua supplicem. Erant enim sup-
is a conjecture of Rigaltius. The mean- plices coronarii apud veteres," against
ing seems, " whereas the story of Pan- authority. For the fact, Livy, lb 37.
dora is a fable, as contradicted by says, on occasion of a solemn suppli-
Scripture, it is known that < the rest,' cation for the removal of an epidemic,
those which follow, Saturn, &c. were "all, above twelve, became suppliants
real men, and originated or improved (supplicabant), crowned and holding
upon the making of garlands. laurei in their nands_„ Hoffin *
r Hercules and Bacchus. Corona, p. 992. says, suppliants used
t ia i,'J? it' cr0WDS of myrtle- The "nrulB were
la. xvi. 44. crowns, which suppliants bore in their

Connection of crowns with idolatry. 171
Bacchus, the same who among the Egyptians is Osiris, is
purposely crowned with ivy, because it is the nature of ivy
to protect the brainy from stupor. But besides this, even
the vulgar acknowledge that Bacchus is the author without
doubt of the laurel crown, in which he triumphed after his
Indian wars, in that they call his solemn feast days, " the
Great Crown." If thou turnest over the writings of Leo the
^Egyptian" also, Isis first carried on her head the ears of
corn, her own discovery, a thing rather pertaining to the
belly. To those who seek for more examples, Claudius
Saturninus, the very best commentator on this as on other
subjects, will furnish all that can be had. For he hath
a book upon crowns so fully treating of their origins, and
their causes, and their varieties, and the solemnities pertain
ing to them, that there is not one beautiful flower, not one
luxuriant leaf, not one sod or tendril which thou mayest not
find consecrated to the head of some one. Whereby we are
sufficiently taught, how foreign a thing from us we ought to
consider the custom of crowning the head, first brought
forward by those, and afterwards employed to the honour of
those, whom the world hath believed to be -gods '. For if
the Devil, who was a liar from the beginning, doth in this John 8,
thing also work out his lying pretensions to divinity, without
doubt he had himself also provided those, who might
become his agents in pretending to divinity. What then
must be thought among the people of the true God of a
thing, which, being introduced by the Devil's suitors, hath
been also dedicated to the same from the beginning b, and
which even then was initiated into the service of idolatry by
idols, and those idols yet alive ? Not as though the idol i Cor.
J 10,19.
hands, see Hoffm. in v. Lac. also (c. 5.) that, afraid of the disclosure, he
refers to Appian in Ibericis, where sup- begged Alexander, after he had con-
pliants are introduced, " crowned." veyed what he had written to his
(^mpaiuffiftstm.') mother, to have it burnt. This book a-jif
y Plin. xxiv. 10. rm fniti^a. is quoted by the Schol. on
1 A contemporary of Alexander, Apollon. iv. 262. see Fabric. Bibl. Gr.
(Aug. de Cons. Ev. i. 23.) quoted by t. vi. p. 380. who thinks him the same
Clem. Al. Strom, i. 21. p. 139. as a as Leo Pelleeus, ap. Arnob. [1. iv. p. 147.]
writer about the Egyptian Gods ; S. which is the more likely, since he too
Aug. calls him " a priest," (de Civ. D. is quoted among authors proving the
viii. 27. 2.) a chief priest, (ib. c. 5.) human origin of gods.
and states that he made known to 2 Plin. xvi. 4. xxi. 3.
Alexander that even the Dii majorum ¦> Clem. Al. Paedag. ii. 8.
gentium had been men. S. Aug. adds,

172 Things abused or attributed to idols, may be used, if necessaries,
was any thing, but because the things, which others do unto
idols, pertain to devils. Moreover if the things, which
others do unto idols, pertain to devils, how much more that
which the idols, while yet alive, have done unto themselves !
In truth the devils themselves have provided for themselves
through those, in whose persons they before hungered for
that which they have provided.
VIII. Do thou maintain then this belief in the mean
time, while I sift an objection which meeteth me. For
already I hear it said that many other things also, which
were first brought to light by those whom the world hath
believed to be gods, are nevertheless found in daily use, both
among ourselves and the ancient saints, and in the things of
God, and in Christ Himself, Who lived the life of a man,
through no other than the common means of human life.
Be it so by all means : nor will I enquire any farther back
into the origin of these things. Let Mercury have been the
first teacher of letters : I shall allow that they are necessary
for our intercourse with the world, and in our services
towards God. And if it be he also who tuned the strings of
instruments to music, I must not deny, while I listen to
David, that the saints had the same talent on their side, and
that it ministered unto God. Let iEsculapius be the first
that invented medicines : I remember that Esaias also pre-
Is. 38, scribed something medicinal to Hezekiah, when he was sick.
iTim 5 Paul also knoweth that a little wine is profitable for the
23. 'stomach. But let Minerva too be the first who built a
ship : I cannot but see Jonah and the Apostles sailing in
ships. And more than this — even Christ must have His
Mat. 27. robe ; even Paul must have his cloak. If they name
2Tim.4, some one of the gods of the world as the inventor of every
single article of furniture, and of each particular vessel, they
must needs remember Christ, both when He sat upon a
couch, and when He proffereth the basin for the feet of His
disciples, and when He poureth water therein out of a
pitcher, and when He girdeth Himself with a linen towel,
the very clothing proper to Osiris'- To this sort of argu
ment I can answer thus : I allow indeed the common use of
c The Egyptian Priests wore linen Schweigh. ib.
only, Herod, ii. 37. and others ap.

or comforts,notif vanities — no crowns in Jewish ritual or idolatry. 173
such implements, but demand that it shall be tested by the
rule of distinction between things reasonable and things not
reasonable, because this generalizing of the subject is falla
cious, keeping out of sight the corruption of the creature, Rom. 8,
whereby it is made subject to vanity. For we say, in
a word, that those things are meet both for our own uses, and
for those of our fathers, and for the things of God, and
for Christ Himself, which provide mere benefits, and certain
helps, and honourable comforts in things necessary to human
life : so that they may be thought to have been first inspired
by God Himself, Who first prepared provision, and in
struction, and, if you will, pleasure for His own creature,
man : while the things, which transgress this line, are not
meet for our uses, especially such things as are, for this
reason I mean, not to be found either in the world, or in the
things of God, or in the conversation of Christ.
IX. Finally, what Patriarch, what Prophet, what Levite,
or Priest, or Ruler, what Apostle in after times, or Evangelist,
or Bishop is found to have been crowned ? Nor, methinks,
was even the temple of God, nor the ark of the covenant, nor
the tabernacle of the testimony, nor the altar, nor the candle
stick, which it would have surely been meet should be
crowned, both in the solemnity of their first dedication, and
next in the rejoicings at their restoration, if this had been
worthy of God. But if they were figures of ourselves, (for
we are both temples of God, and His altars, and lights, and i Cor. 3,
vessels,) this also they foreshewed in a figure, that the men R0'm.
of God ought not to be crowned. The reality ought toj^i'-
answer to the image. If so be thou objectest that Christ 15. '
was crowned, to this thou shalt now hear a short answer : |lOI^'49'
c Be thou also crowned in like manner : it is lawful for thee.'
Nevertheless the people did not contrive even this crown of
impious mockery. It was a device of the Roman soldiers,
according to the custom of the world, which the people
of God have never allowed either under the name of public
rejoicing or of inborn luxury: that people, which returned
from the captivity in Babylon with cymbals and pipes aWNeh.12,
psalteries rather than with crowns, and who after eating and '
drinking rose up to play without crowns. For neither Ex. 32,
the description of their rejoicing, nor the reproof of their "
wantonness, would have been silent concerning either the

174 Heathen rite of crowning dead illustrates idolatry of crowns.
De honour or the dishonour of the crown. So also Esaias saith,
y0^" since they drink wine with cymbals and pipes and psal-
ls.5, \i.teries, he would have said also ' with crowns,' if this
custom had ever been used in the things of God.
X. Wherefore, in alleging that the ornaments of the gods
of this world are found to pertain also to the true God, in
order that thou mayest claim for common use, among these
ornaments, a crown also for the head, in this thou layest
down a rule for thyself, that whatsoever is not found in the
things of God must not be applied to common use. For
what is so unworthy of God, as that which is worthy of an
idol ? and what so worthy of an idol, as that which is worthy
also of a dead man ? for it belongeth to the dead also to be
so crowned b, since they themselves also immediately become
idols, both in their dress and in the worship paid in their
consecration, which with us is but a second sort of idolatry.
It will be therefore the part of those, who are without sense,
so to use that of which they have no sense, as though they
would abuse it if they were not without sense. For when
the real use of a thing ceaseth, from the ceasing of the
natural sense, there is nothing between this and its abuse.
Let any one abuse a thing as he will, when he hath not
wherewith to use it. But for us it is not lawful to abuse
things, according to the Apostle, who teacheth us rather not
l Cor. 7, to use them : unless we say that they who have no sense do
not even abuse them, but that the whole work is nothing,
and is itself also dead as regardeth the idols, though clearly
not dead as regardeth the daemons, to whom the superstition
Ps. 115, appertained. The idols of the nations, saith David, are
silver and gold. They have eyes, and see not; noses, and
smell not; hands, and handle not. For it is by these
members that one must enjoy flowers. But if he declareth
Ps. 115, that they that make idols shall be like unto them, then
are they like unto them, who use any thing according to the
Tit. l, fashion of idols. To the pure all things are pure; so also
to them that are defiled all things are impure. Now nothing
is more defiled than idols. But all substances are pure, as
being the creatures of God, and, in this their character, meet
a An institution of Lycurgus, which given them, as having gone through
passed to Athens, thence to Rome, the struggle of life." Suidas ib.
Hoffm. v. Corona. " The crown was

Things not used in God's service, but in idolatry, to be avoided. 175
for the use of all: but the application of this very use maketh
the difference. For even I kill a fowl for myself, no less
than Socrates did for ^Esculapius : and if the savour of any
place offendeth me, I burn something from Arabia, but not
with the same ceremony, nor in the same dress, nor with the
same outward show with which men deal with idols. For if
the creature is defiled by a bare word, (as the Apostle
teacheth, But if any man say this is offered in sacrifice to 1 Cor.
idols, touch it not;) much more is it defiled, when thou ' '
dancest in the dress, and with the ceremony and the outward
show pertaining to things offered unto idols. Thus the
crown also becometh a thing offered to idols ; for it is with
this dress, and ceremony, and outward show, that the offering
is made to the idol by those who first invented it, to whom,
on this account especially, the use thereof properly belongeth,
that nothing may be allowed for common use, which is not
found in the things of God. For this reason the Apostle
crieth out, flee from idolatry, of every kind, doubtless, and l Cor.
altogether. Examine all the branches of the matter, and see '
how many thorns lurk therein. Nothing must be given to
an idol; so neither must any thing be taken from an idol.
If to sit in the idol's temple, be foreign to the faith, what is it l Cor.
to be seen in the idol's dress ? What communion hath Christ 2'cor 6
with Belial? Wherefore flee therefrom. For he commandeth 15.
that we be far separate from idolatry : in nothing must we 2 Cor. 6,
come nigh unto it. Even an earthly serpent sucketh in men 17,
from a distance with its breath. John proceedeth still
farther : Little children , saith he, keep yourselves from idols. 1 John
He saith not now, from idolatry, as from a service, but from '
idols, that is from their very likeness. For it is not meet
that thou, being the image of the living God, shouldest
become the image of an idol and a dead man. Thus far do
we claim for idols the sole property in this dress, both
because of the origin, to which it is traced, and because of
the superstitious use of it ; and moreover from this also, that
since it is not numbered among the things of God, it is
reckoned more and more the representation of those, in whose
ancient and solemn rites and services it is met with. Of
these even the very doors, and the very victims and altars,
and the very ministers and priests are crowned. Thou hast
in Claudius the crowns of all the various colleges of priests.

176 Grounds against serving in armies under Heathen Emperors.
De But we have interposed this distinction of the difference
y0^' between things reasonable and things unreasonable, to meet
those who by occasion of some particular instances maintain
a communion in all. With a view therefore to this part of
our subject, it remaineth that the causes for wearing crowns
be now themselves examined, that, whilst we shew that they
are foreign, yea, contrary to true Religion, we may prove
that not one of them is so supported by the voice of Reason,
that any dress of this kind can be claimed for the use of all ;
although there be some whose examples are objected to us.
XI. For to begin with the cause of the military crown
itself, I think we must first enquire whether military service
generally be meet for Christians b. Otherwise what availeth
to treat of incidental circumstances, when there is a fault in
first principles ? Do we believe that a human sacrament
may supersede a Divine one0, and that a man may pledge his
faith to another lord after Christ? and renounce father and
mother11 and all that are nearest to him, whom the Law
teacheth should be honoured and loved next to God, whom
the Gospel also hath in like manner honoured, only not
Mat. 10, valuing them more than Christ ? Shall it be lawful for him to
37' deal with the sword, when the Lord declareth that he that
52*'" ' useth the sword shall perish by the sword e ? And shall the
1 Cor. 6, sow of peace act in battle, whom it will not befit even to go
to law ? Shall he administer bonds and imprisonment, and
Rom. tortures, and punishments, who may not avenge even his
12> 19- own injuries f. Again, shall he keep his station either for
any others rather than for Christ8, or on the Lord's Day,
when he doth it not even for Christ h ? And shall he keep
watch before those temples ' which he hath renounced ? And
l Cor. 8, shall he sit at meat where the Apostle would not have him ?
And shall he defend by night those, whom in the day-time
he hath put to flight by his exorcisms k, leaning and resting
bSeeNoteE.endofthisTreatise,p.l84. their pay, swear to prefer the safety
" the " oath of fealty" or promise in of the Emperor to all things."
Baptism, to " keep His will and com- e De Idol. c. 19.
mandments," &c. f Soldiers being also executioners.
d Suetonius Calig. c. 15. has the g De Orat. c. 14. Statio 1. military
formula of the oath, " nor will I ac- duty, 2. Christian stationary-days, so
count myself and my children dearer called from the long continuance of the
than Cams." Arrian. 1. 1. c. 14. ap. service, until 3 in the afternoon.
Lac. " We also ought to swear to God * As being fasts.
the oath which the soldiers do to the > Apol. c. 29.
Emperor. For they, when they receive k Jb. c. 23.

Converts may remain in military service, keeping from its sins. 177
upon a spear, wherewith the side of Christ was pierced?
shall he also cany the standard, the rival of Christ ? and
shall he ask a sign from his general, who hath already
received one from God1? Shall he also when dead be
disturbed by the trumpet of the trumpeter, who waiteth to be
awakened by the trump of the Angel ? and shall the Chris
tian be burned, according to the rules of the camp, to whom
it was not lawful to burn '" any thing ? to whom Christ hath
give remission of the fire which he hath deserved? How
many other things may we see around us, among those com
mitted in the service of the camp, which must needs be
construed as sin ! The very transferring his enrolment from
the army of light to the army of darkness is sin. Clearly if
their after-conversion to the Faith findeth any preoccupied
in military service, their case is a different one, as was that
of those whom John admitted to baptism, as was that of
those most true believers the Centurions, him whom Christ
approved, and him whom Peter instructed : though notwith
standing, when the Faith hath been embraced and sealed, a
man must either straightway quit the service, as hath been
done by many, or must in every way demur to doing any
thing against God, which things are not allowed, no, not on
the ground of military service, or finally he must suffer for
God's sake, to which also the faith of one who is not a
soldier" hath pledged him. For the service of war will not
promise him either impunity in sinning or immunity from
martyrdoms. A Christian is no where any thing but a
Christian. The Gospel is one, and Jesus is the Same ; Who
will deny every one that denieth God, and will confess every Mat. in,
one that confesseth Him : and Who will save that life, 32- 33-
which hath been lost for His Name's sake; but on the other Mat.16,
hand will destroy that, which hath been gained against His <25"
Name. In His sight, the believer who is no soldier is as
much a soldier, as the unbeliever who is a soldier is no
soldier. A state of faith alloweth no pleas of necessity.
1 The Cross in Baptism. as a heathen," i. e. he is bound to
™ Incense to idols, de Res. Carnis God as a Christian, as to the Emperor
beg. Martial, x. 35. In matutina nuper as a heathen ;" but this lies not in the
spectatus arena, &c. words, and this sense of " paganus"
¦ Fides pagana, as below, fidelis be'ongs to a later time, when the only
paganus, i. e. there is one faith, whether heathen were villagers (pagani).
soldier or citizen. Others " his fealty

178 Necessity no plea in any case ; else, in all sin.
F>e They have no necessity for sinning who are under the single
V. 12. necessity of not sinning. For a man is urged by the

necessity imposed by tortures or penalties, both to sacrifice
and directly to deny his faith. But our Religion doth not
even wink at this necessity ; because the necessity of fearing
to deny the faith, and of undergoing martyrdom, is stronger
than that of escaping suffering and fulfilling the required
task. But an excuse of this sort overthroweth the whole
substance of our sacramental vow in loosening the check
even upon wilful sins. For even the will may be maintained
to be necessity, in that it admitteth of being compelled". I
might, as a first step, set up this very necessity in bar of all
other reasons for crowns of office, in which the plea of
necessity is most common. Since there is a necessity that
the offices be shunned for this reason, that we fall not into
sins, or else that martyrdoms be endured that we may break
through the offices. On the first bead of the question,
whether even military service in itself be not unlawful, I
shall say no more, in order that the second may be brought
forward: lest, if, using my whole strength, I put military
service out of the question, I should then be uselessly
challenging a dispute touching the military crown. Suppose
then that military service is lawful even to the point of its
being the cause for wearing the crown.
XII. But let us first speak of the crown itself. This
laurel is sacred to Apollo or to Bacchus : to the one as the
God of arrows, to the other as the God of triumphs. So
teacheth Claudius, when he saith that soldiers are wont to
be crowned with the myrtle also : for that the myrtle belongeth
to Venus the mother of the race of iEneas, the mistress also
of Mars, who, through Ilia and the twin Romuli, is of
Roman kin. But I do not believe that Venus is, like Mars,
attached to Rome, through the quarter in which her grievance
as his mistress lieth p. Since the soldiery are crowned with
the olive also, this is idolatry to Minerva, who is equally the
goddess of arms, but crowned with this tree for the peace
also which she made with Neptune. In these respects the
•ubique superstition of the military wreath will be every where1
restored "
° " Want of will is the cause ; want ap. Lac.
of power is pleaded." Senec. Ep. 116. P Ilia.

Crown, part of 'heathen rites, involves wearer in the i'est; andblood. 1 79
defiled and defiling; and so the whole will be directly defiled
in the very source. Behold now! what think ye of the
yearly recitation of vows, first in the head-quarters, secondly
in the Capitoline temples ? Next to the ' places,' hear what
are the ' words' used : ' Then have we vowed, O Jupiter, that
an offering shall be made to thee with an ox having his horns
crowned ' with gold.' What do the words import ? surely ' deco-
a denial of the Faith. Although in such a case the Christian ronat'9
be silent with the mouth, yet by wearing the crown on his
head he hath responded. The same laurel, in the distribution
of the bounty-money, is denounced as idolatry, certainly not
without hire, since it selleth Christ for certain pieces of gold,
as Judas did for pieces of silver. Shall this be the meaning
of, Ye cannot serve God and Mammon, to give the hand to Mat. 6,
Mammon and to forsake God ? Shall this be the meaning of 24-
Render unto Casar the things that are Casar's, and unto Mat. 22
God the things that are God's, not to render the man to God,21-
and to take the penny from Caesar ? Is the triumphal laurel
crown strewed with leaves, or with corpses ? Is it adorned
with plates of metal, or with tombs ? Is it bedewed with
ointments, or with the tears of wives and mothers ? perhaps
even of some Christians, for Christ is among barbarians also.
Hath not he, who weareth on his head the cause of all this,
himself also assailed them ? There is also another kind of
soldiery in the royal households q ; they are called also ' of the
camp,' being moreover themselves bound to do service at the
imperial solemnities. But thou also art henceforth the
soldier and the servant of another : and if of two, of God and
of Caesar, thou art surely not Cassar's at the time when thou
owest thyself to God, the greater Master of the two, methinks,
even in things not sacred.
XIII. There are also state-occasions for crowning orders of
the state with laurel, and magistrates moreover with golden
crowns, as at Athens, as at Rome2. Above even these are2utAthe-
placed the Tuscan : this is the name of those crowns, which, jjs'mut
distinguished by jewels and oak-leaves of gold, in honour of restored
Jupiter, they use, together with striped cloaks, in accom
panying the procession of the cars. There are also provincial
crowns of gold which now require the larger heads of statues
1 See on S. Aug. Conf. viii. 6.
N 2

1 80 Crowns relate to honour -s,pomps, joys of ~world,notthe Christian's.
De and not of men'. But thy order, and thy magistracies, and
y 13'. the very name of thy court, is the Church of Christ. His

thou art, being enrolled in the books of life. There is thy
purple, the Blood of the Lord, and thy broad ' clavus " in His
Mat. 3, Cross : there is the axe, laid unto the root of the tree,- — there
1b j | , are the rods, out of the root of Jesse. No matter also for the
public horses with their crowns. Thy Lord, when He would
enter Jerusalem according to the Scriptures, had not even an
Ps.20,7. ass of His own. These in chariots, and these in horses, but we
will call on the name of the Lord our God. In the Revelation
L. 18, 4. of John we are withheld even from dwelling in this Babylon;
much more from her pomp. The common people also are
crowned, sometimes out of joy for the prosperity of their
princes, sometimes according to the special custom of the
solemnities of their cities: and extravagance layeth hold of
Heb. 11, all public rejoicing. But thou art a stranger in this world,
Ga'] 4 a citizen of Jerusalem which is above. Our citizenship,
26 saith he, is in Heaven. Thou hast thine own enrol-
20.Epn.ment> thine own solemn days. Thou hast no concern with
2) 19- the rejoicings of the world, yea thou oughtest to do the
.Tolini6, contrary ; for the world shall rejoice, and ye shall lament.
MiU 5 And methinks He saith, Blessed are they that mourn, not
4. ' they that are crowned.' Marriage also crowneth the be
trothed ' : wherefore let us not marry with heathens, lest
they bring us even to idolatry, with which marriage among
Gen. 24, them beginneth. Thou hast a law even from the Patriarchs :
2.28,1. ' A sort of tax or fine on the con- Hom. 1. de Orat. Dom. t. 1. p. 724, 5.
quered or those who needed Roman Basil Seleue. Vit. S. Theclse. [1. I.
aid ; at first, " of slight weight," Liv. p. 250. ed. Par. but this may' be
3, 57. afterwards they weighed 100, (ib. Heathen.] Palladius Hist. Lans. c. 7.
36, 25.) 246, (ib. 32, 27.) 900, or even (ol. 8.) Bibl. Patr. t. 7. p. 1534. (ap. P.
1000 lb. Lips, de Rom. Magn. c. 9. Sherlog. Cantic. Vestig. 27. §. 16.)
124 crowns were borne in one triumph and a prayer on the imposition of the
over Spain. Liv. 40, 43. It was after- Crown by the priest enters into the
wards called aurum coronarmm. Greek Ritual, (Selden Uxor. Ebr. ii.
¦ The laticlave, as the Heathen's 24. p. 172. at length.) In the Greek
badge of honour; and the "nails" of Church, it is still continued, (see
the Cross, as the Christian's. Thelatus Bingham 22. 4. 6.) In the Latin
clavus bad some reference to the form of Church, a trace of it occurs about 430,
the " nail," but, whether as studded, (Sidonius Apoffin. 1. 1. Ep. 5. and ad
or otherwise, is uncertain. See Hoffm. Anthem, ii. 503. ap. Bingham 1. c.)
¦Fa.CC.i°i" ¦,,„,... and the Messing of the Crown occurs in
« Adopted by Christians, as a symbol the Latin liturgies, (Selden ii. 25.
of previous cbastity. S. Chrys. ap. p. 182.) The rite occurs later (A.D. 860.)
Bingh. 22. 4, 6. hence it was properly in the answer of Nicolas T. to the Bul-
confined to the first marriage. Allusions garians, (Seld. p. 179 sqq.) and among
to the same rite occur in S. Greg. Nyss. the Swiss in the 16th century, when ft

Humanfreedom no cause for crowns, for things of the worldunreal. 181
thou hast an Apostle commanding thee to marry in the Lord, l Cor. 7,
The making also a freeman in this world is an occasion of
crowning. But thou art already redeemed by Christ, and
that at a great price. How shall the world set free another's v. 23.
servant? Although it seemeth to be freedom, yet was it
seen also to be a state of service. In the world all things
are imaginary, and nothing real : for even then, when thou
wert redeemed by Christ, thou wert free from man, and now
although made free by man, thou art Christ's servant. Ifv- 22.
thou thinkest that the freedom of this world is true liberty,
so that thou even distinguishest it by a crown, thou hast
returned to the service of man, which thou thinkest to be
liberty: thou hast lost the liberty of Christ, which thou
thinkest to be service. Will the occasions furnished by the
games also be disputed, which their own titles at once
condemn ? as pertaining, that is, to sacred and funereal rites.
For it remaineth only that the Olympian Jupiter, and the
Nemean Hercules, and the poor little Archemorus ", and the
unhappy Antinous1 be crowned in the Christian, that he
himself may become the spectacle, where he ought to be the
spectator. We have, methinks, enumerated all the occasions :
and not one of them are our concern : all are foreign to us,
profane, unlawful, renounced once for all in our sacramental
profession. For these were the pomps of the Devil and his
angels', the offices of the world, its honours, its solemnities,
its popular arts, its false vows, its human services, its vain
praises, its shameful glories. And in all these things there Pl.il. 3,
is idolatry, if only in the character of the crowns, with which '
all these things are adorned. Claudius will begin by telling
us that, in the verses of Homer, even the Heaven is crowned ii. s.

485.

was praised by P. Martyr " as a laud- God or in idolatry, (and his words go
able ceremony, for the reason given by no further,) or, (since the Talmud says
S. Chrys." Traces of it in the Old that the use of crowns was forbidden
Testament are Cant. 3, 11. (in the after the war of Vespasian; see Selden
literal sense, so S. Greg. Nyss. ad loc. ii. 15.) must have overlooked these
t i. p. 575.) Is. 61 , 10. ("IND beingthe allusions to a discontinued rite.
ornament of the head, and interpreted u Tne Infant son of LycuTgus, in
" a crown" by the LXX, Aq. Theod. memory of whom the Nemean games
Symm. Jer. &c.) and probably Lam. 5, were said to have been instituted.
15. (coll. v. 14.) Ezek. 16, 12. Where * See APo1- c- 13- Hence is corona?
then T. says (above, c. 9. p. 173, 4.) that Antinoeas of the " lotus rosea," Athen.
there is no mention of any sacred use of '• 3. ap. Salm. ad Solm. pp. 975, 6.
crowns in the Old Testament, he must y °ee on c- 3-
have meant in the direct worship of

182 Heathenism crowns the exalted fy debased : Xt the Xtian's crown.
De with stars : certainly by God ; certainly for man : wherefore
v.°i6. man himself also ought to be crowned by God. But by the
~" world are crowned brothels, and baths, and the mill, and the
prison, and the school1, and the very amphitheatres, and the
very places for stripping the slain, and the very funerals
themselves. How doubly sacred, how honourable and pure
is this dress, judge not from the " heaven" of the Poet alone,
but by the conversation of the whole world ! But the Chris
tian will not dishonour even his door with laurels", if he
knoweth how many gods the Devil hath fabricated even
1 door for doors ; Janus, from ' janua1,' Limentinus, from ' limen2,'
hoUieSh "Forculus and Carda, from 'fores" and 'cardines4;' and
3 doors among the Greeks, Apollo ' Thyrasus,' ' of the door,' and
4 liinges the Daemons called Antelii, * facing the sun.'
XIV. So far must the Christian be from putting this work
of idolatry upon his own head, yea, I might even say, upon
l Cor. Christ, if so be that Christ is the head of the man, which head
113 v. 7. ' is as free as Christ Himself, not obliged to wear even a veil,
far less a bandage. Moreover also the head which is obliged
to wear a veil, the head of the woman, being already occupied
by the veil, hath not room for the bandage also : she beareth
the burden of her own subjection. If she ought not to be
l Cor. seen with her head uncovered, because of the Angels, much
' ' more, having her head crowned, will she offend those who
Rev. 4, are perhaps at the same time wearing their crowns. For
what is a crown on the head of a woman but the pander of
her beauty, the highest mark of lewdness, the extreme denial
of modesty, the contriver of allurement ? Wherefore also the
woman will not be too carefully adorned, according to what
the Apostle provideth, that she be not crowned even by the
1 Pet. 2,plaiting of the hair. But He that is both the Head of the man,
3.rrim.anc[ tne Beauty of the woman, the Husband of the Church,
lCor. Christ Jesus, what sort of crown, I pray thee, did He put on
2 Cor. fr>r both man and woman"? Twas one, methinks, of thorns and
11,2. briers, as a figure of those sins, which the earth of our flesh
Is. 54, 5.
Gen. 3, « here, of gladiators ; the places here with thorns, should, insulting the holy
17. 18. named are of sin, or punishment, or Passion of the Lord, be encircled with
cruelty, or death. Else, schools were flowers. For the crown of the Lord, pro-
crowned, de Idol. c. 10. phetically designated us, aforetime un-
" =e| AP°'- ?• 3-?; „ fruitful, who are placed around Him
b« It were devoid of reason that we, through the Church, whereof He is the
disciples of the Lord Who was crowned Head." Clem. Al. Peed. ii. 8.

Chrisfscrown, of thorns; glorious crowns worn in, kept for, heaven. 183
hath brought forth unto us, but the power of the Cross hath
taken away, overcoming the sharpness of every sting of death,
in the sufferings of the head of the Lord. Surely, setting aside
the figure, there is on the face of it mockery, and debase
ment, and dishonour, and mixed with these cruelty, which
then defiled and tore the brow of the Lord, that thou mayest
now be crowned with thy laurel, and thy myrtle, and thy
olive, and every famous branch, and what is of more frequent
use, with roses also of an hundred leaves culled from the
garden of Midas, and lilies of either kind, and every sort of
violets, even with jewels perchance and gold, that thou
mayest rival also that crown of Christ, which came unto
Him afterwards, because it was after the gall that He tasted
the honey also, nor was He saluted as the King of Glory by Ps. 24,
the hosts of Heaven, before He had been proscribed upon 1^} q'7
the cross as the King of the Jews. Being first made by 37.
the Father a little lower than the angels, and so crowned Ps. 8, 5.
with glory and worship. If for these things thou owest
thy head to Him, pay Him if thou canst with such an
head as His own was, when He offered it up for thine : or
wear not a crown of flowers, if thou art not able to wear
one of thorns ; for thou art able not to wear one of flowers.
XV. Preserve undefiled for God that thing which is His
own. He shall crown it, if He willc. Yea and He doth
will; He even inviteth thee thereto. To him that overcometh. B.ev. 2,
7 10
saith He, / will give a crown of life. Be thou also faithful
unto death. Fight thou also, the good fight, whereof the
Apostle likewise with good cause trusteth that there is laid 2 Tim.
up for him a crown. The Angel also receiveth a crown of 8*
victory, going forth on a white horse to conquer. And Eev- 6>
another is adorned with a rainbow encircling him, like a Rev. 10,
meadow in the Heavens. The elders also sit wearing crowns ; h
and with a like crown of gold the Son of man Himself 4.
shineth above the cloud. If such be the images in thei/7, '
b Thorns are a type of sin in S. Greg. Wherefore being such, thou art weighed
Nyss. de Vit. Mos. i. 207. and indeed down by the multitude of thorns, that is,
in Horace Ep. 1. 14. 4. Moreau (t. 2. of sins." See also Clem. 1. e. p. 79. ed.
p. 348.) quotes from a sermon given to Sylb. Orig. in Matt. §. 125. ed. de la Rue.
S. Aug. t. 9. " Wilt thou answer that c " Neither is the living image of God
thou art not a thorny land ? hadst thou to be crowned like dead idols. For the
not thorns, thou wouldest not place a beautiful crown of amaranth is laid up
crown of thorns on thy Creator's head, for the well-doer." Clem. 1. c.

184 Christian who accepts crown but from God, shamed by Heathen.
Db vision, what will be the realities when truly presented?
v. is. These be thy sights, these thy sweet savours ! Why con-
demnest thou to the garland and the wreath, that head
Rev. 5, which is designed for a kingly crown ? for Christ Jesus hath
made us even kings unto God and His Father. What hast
Is. ll, 2. thou to do with a flower that dieth ? Thou hast a flower' out
of the rod of Jesse, on which all the grace of the Spirit of
God hath rested ; a flower incorruptible, un withering, ever
lasting, by choosing which, this good soldier hath been
promoted to honour in the ranks of Heaven. Blush ye, his
fellow-soldiers, who shall now stand condemned, uot by him,
but even by any soldier of Mithra, who, when he is enrolled
in the cavern, the camp, in very truth, of darkness, when the
crown is offered him, (a sword being placed between him and
it, as if in mimicry of martyrdom,) and then fitted upon his
head, is taught to put it aside from his head, meeting it with
his hand, and to remove it, it may be, to his shoulder, saying
that Mithra is his crown. And thenceforth he never weareth
a crown, and he hath this as a sign whereby he is approved,
if at any time he is tried touching his military oath : and he
is forthwith believed to be a soldier of Mithra, if he throweth
down his crown, if he declareth that he hath it in his God.
See we the wiles of the Devil, who pretendeth to some of the
ways of God for this cause, that, through the faithfulness of
his own servants, he may put us to shame and condemn us.
c The LXX. have attas , which <• This is alluded to by Lamprid. vit.
Hesych. explains ffoxtrTtitris, our Comm. " He defiled by real homicide
" branch;" the Latin fathers and Vul- the Mithriac rites, wherein something
gate render " flos." Others suppose is wont to be said or feigned after a
the LXX rendered as though it were form of fear."

Note E, on c. xi. p. 176.
Tertullian, for the most part, in this chapter, rests his objections to
military service, upon its involving offices inconsistent with the character
of a Christian. Elsewhere, he directly approves of it. Apol. 5. 37. 42.
ad Scap. c. 4. There can also be no doubt that war in itself is unbefitting
Christians, implies a state of things miserably imperfect, and short
of the promises of the Gospel. It seems questionable then, whether in
those arguments, which go against military service altogether, he means
more than to shew its contradiction to the Christian character in the
abstract; and the more, since at the close of the argument he permits

Fathers did not hold war forbidden. 1 85
Christians to remain in it, if already in it, when called to be Christians,
only suffering martyrdom rather than do any thing unlawful; which he
would not have tolerated, had he thought it wholly forbidden. It is the
free choice of such a profession which he condemns ; and serious persons
could not have chosen it amid such perils to the Faith.
In like way, Origen, in the passages in which he is supposed to
pronounce the service illegal, is mostly speaking of its inconsistency
with the character of the Gospel ; it was not contrary to that of the Law,
which, under certain circumstances, enjoined it, and established a polity
which needed it; it was to that of the Gospel, which increased through
suffering, (c. Cels. vii. 26.) and in which they were to " beat their
swords into pruning-hooks." (ib. v. 33.) In the same spirit, (viii. 73.)
he claims for the Christians, as a spiritual priesthood, the same exemp
tion as some of the Heathen Priesthoods had, not to defile themselves
with blood; and says truly (with Tertullian, Apol c.30.33.)that they availed
more with their prayers for the Empire than others with their arms ; since
too there were at all times Christians in the Roman armies, it is not to be
taken to the letter, when he says, (ib.) " and we war not with the Emperor,
though he constrain us ; but we war for him, banded into an army of piety,
peculiar to ourselves, by intercessions unto God." At the same time, both
the objection of Celsus, and the answer of Origen, imply the fact, which
was to be expected, that fewer Christians in proportion were to be found in
the armies. Origen, however, no where maintains war to be lawful for
Christians, for which Grotius (de Jur. Bell, et Pad. 2. §.9.n.2.) and Spencer
(in 1. viii c. Cels. 73.) charge him with inconsistency. In iv. 82, where
he says, that " the wars of bees are an instruction how just and due wars
might, if needs be, take place among men," there is no reference to
Christians, in whom alone he held it was inconsistent; i. 1. is plainly
an argumentum ad hominein only, that it was lawful for Christians to
unite in a way unallowed by the state, to overthrow the tyranny of Satan,
as it was " to remove a tyrant, who had taken possession of a city."
On the other hand, it does not appear that in speaking against the literal
sense of Luke 22, 35. 36. (torn. xv. in Matt. §. 2.) he means to speak
against more than private requital of injuries. Lactantius, vi. 20. seems
peremptorily to exclude all war. S. Basil also, Ep. 188. ad Amphiloch.
(Canon, i.) Can. 13. recommends hesitatingly that such as have actually
shed blood in war, be kept from the communion for three years, as
having unclean hands.
On the other hand, S. Basil himself attests in the same Canon, " our
fathers did not account man-slaying in wars, as man-slaying," adding, " in
my opinion, having compassion on those who fought in behalf of chastity
and piety," thus bearing witness to the Catholic practice, while coun
selling a restriction of it. (And of such voluntary self-restriction
Theodosius furnishes an instance ; " What, when having gained a
splendid victory [over Eugenius], yet because the enemies were slain
in the battle, he deprived himself of the participation of the Sacraments,"
&c. S. Ambr. de Ob. Valent. §. 34. In either case, out of reverence, not
to approach the Holy Eucharist, with hands which had recently any how

186 Christian soldier may obey even in unjust war.
Note shed man's blood. S.Basil himself, in his Homily on the Forty Martyrs, both
ON attests the fact of soldier-martyrs, and praises them, as " having acquired
-E °B'the highest honours with kings, for military experience, and valour
of soul celebrated with all, for courage," §¦ 2. as S. Greg. Naz. (Orat. iv.
c. Jul. §. 83 sqq.) implies without disapprobation that there were many
Christians in Julian's army. He also (Or. six. ad Jul. Trib. Exseq. §.11.)
addresses soldiers on their duties, (cp. Ap. Const, viii. 32.) S. Ambrose, (de
Off. i. 40.4 1 .) panegyrizes the valour of the mighty men of the Old Testament
and of the Maccabean period ; though among Christians he instances only
the firmness of martyrs : he praises also the pious valour of Theodosius, (de
Ob. Theod. §. 7-) as does S. Augustine, (de Civ. D. v. 26.) S. Augustine
argues, (Ep. 138. (ol. 5.) ad Marcell. §. 14.) that wars against the evil were
not inconsistent with charity; (§. 15. and ad Bonif. §. 5.) that if military
service had been forbidden to Christians, the advice, to be " content with
their wages," would not have been given in the Gospel. He tells
Boniface, himself a soldier, " Think not, no one can please God, who
serves in arms of war," appealing to David and the two Centurions,
(Ep. 1 89. ol. 95.) and gives him practical rules, §. 6. e. g. " Peace should
be in will, war, of necessity." He defends it further, c. Faust, xxii. 74. 75.
and shews that soldiers may lawfully carry on what, in those who
declare it, is an unjust war. " But if war is waged out of the cupidity of
man, this hurts not the saints — for there is no power, but of God, either
commanding or permitting. A just man then, if perchance he be in
military service under a king, who is even a sacrilegious man, may
rightly war at his command, keeping the due order of internal peace, (to
which what is commanded is either certain that it is not against the
command of God, or not certain whether it be,) so that perchance the
injustice of the command may make the king guilty, but the due order
of obeying may prove the soldier innocent."
The sayings of S. Aug. alleged on the other side, are such as these ;
" We are not to pray that our enemies should die," (in Ps. 37. §. 14.)
therefore, it is inferred, those of the land may not be killed in war; " we
obtain this from the clemency of the Emperors, lest the sufferings of the
servants of God, which ought to be glorious in the Church, should be dis
honoured by the blood of their adversaries," (Ep. 139. ol. 158. ad Marcell.
§. 2. so Ep. 133. ad Marcellin. fin. 134. ad Apring. §. 3. quoted by Barclay,)
therefore, the enemies of the state are not to be repelled by force.
So Erasmus. In like way, Barclay (Apology, Prop. 15.) adduces several
passages in which the Fathers speak against private resistance, as
S. Ambr. in Luc. 22. [v. 36. 1. x. §. 63.] S. Cyrill Al. 1. xi. in Joann. S.
Chrys. Hom. 18. in Matt. 5. Horn. 85. in Matt. 26. S. Jerome, Ep. p. 3.
t. i. ep. 2. [123. ad Ageruch. §. 13.] or contentions in the Church, as Ep.
[77.] ad Ocean. §. 8.
On such authorities, Gibbon says, (c. 15. §. 4.) " nor could their
humane ignorance be convinced that it was lawful on occasion to shed the
blood of our fellow-creatures, either by the sword of justice or of that of
war, even though their criminal or hostile attempt should threaten
the peace or the safety of the whole community."

OF PUBLIC SHOWS".

[Thy ii Tie, Spp"1'i"'"li,<i" wa° ^rjtton previously to the " De Coronal' and the j1
" DgJCdololatria ;" in the latteFoT~wWch"Tre^pTessly~fefers to it, (57 13.) and,""1
by implication, in the former also ; since, saying that he had written on shows
" in Greek also," (c. 8.) he implies that he had written in Latin. Tfag " Da
Qgona" fixes it before A.D. 201 : (see Notice to it:) the " De Idololatria," ,
probably, in an earTSefparTof A.D. 19B,fs«i ^"tjco, Jiplnw.) Tt is quoted also
in tneTTe Culfu Fem. i. 7. which booKS were written during a severe persecu
tion, (ii. 13.) probably that under Severus, (Lumper 1. c. Art. ii. §. 6.) Of
internal evidence, it has been noticed, that itwas probably written when/
some great shows were being given, Jbe jejiietoccjjsiori^gf "wlrTStrpgCbout
JhJspenodT~was7.Sfiverns's return to' Rome, jfteTHis ivip,r,orv*"over Albinus^
" A.D. 198. (see Notice on ApoL) The " secular games7^ATDr2e47ieirfobTate.
It was also written apparently before the edict of Severus against the Christians,
since T. ascribes the persecution to the populace only, (c. 26.) or the governors
of the provinces, (c. 30.) (see Lumper 1. c. Art. i. §. xiv.) Neander also, (Tertul
lian S. 22.) supposes it to have been written on occasion of this victory of
Severus. It has no trace ofMontanism ; for not_the-expectationof a "new
Jerusalem, '^(cTult.) ot which the Anoaalyj33e"aEo~spia3ts^-isJ!iI.ontanis.tic ; but
the affuroaBorTlhatrsuCh sTcrty hlia"beenMtuallxiieeiwttAe^air for forty days.
advTTffarcTm. ult.]

I. What state of faith, what argument of truth, what rule
of discipline, barreth, among other errors of the world, the

•f * Pamelius (drawing, as he^ays, in
much_frpm_fh~e" Author of the Obss.
Div. et Humv-JiBv)-shews at length that
T.'almosTuTnirbrrnly'combrnes the con-
demnation-oT" tEe~Iour~ sorts of shgws,
1 . TacrngTui the'Circus, 2. plays, in the
THeatrej.3. gymnastics, in the Stadium,
4. gladiators' and righting with beasts,
iiTTftir Amphitheatre ; thus c. 2. he
instances the things-abused, 1. the horse,
2. melody of voice, 3. bodily strength,
4. the lion. The places are named in the
same order, c. 20. 21 . 28. the actors, c. 22.
23. 25. ult. the games, c. 3. circus,
theatrum, agon, (gymnastics,) munus,
(sc. gladiatoriuin,) and 29. and Apol.
c. 38. Isidor. Etym. xviii. 16. (copy
ing T.): in a different order, de Pudic.
c. 7. and perhaps ad Mart. c. 2. auct.
de Spect. ap. Cypr. c. 3 — 6. In the de
Cult. Fem. i. 7. and adv. Marc. i. 7.

T. only mentions the 1st, 2d, and 4th,
as do the later writers, Arnob. ii. after
mid. iv and vii. end. Lact. vi. 20.
Jerome in Vit. Hilar, and Ep. 69. ad
Ocean. §. 9. TheJsJjind_2d^rejpoken'
against for the most part by S. Chry-
sostoih and SC"Atrgiigtmljr

TertuTBatrTrbysruhrysostome inalmost
airffirw^5gg^EOstixS3S^3e Civ7~rX~Tiro\the2d"de Cons. Ev, '
37. aTCiyTTTii. 4—8. 10-

l.
^_14jj[et also
the 4tii7' 9.°jJl_J''-,~^~~l^^e same two
wereJjproEiBilearjby Theodosius the
youngerjoll the Lord's day,' the Festi
vals ofourXoraVaM'bctw-eerrEasterftnd
Whitsimdav. de Spectrin C'M.TlieTjdos.l
as though the otfieFs were disuied ; and
Zeno, in forbidding the theatre and the
circus on the Lord's day, adds only the
" pitiable spectacles of the wild beasts,"
ex ult. cod. de Feriis, ib.

188 Rejection of pleasure training to Christian firmness.
De pleasures'1 also of the public shows, hear, ye servants of
^j0?'- God, who are coming" very nigh unto God; hear again, ye
 who have witnessed and professed that ye have already come
unto Him", that none may sin either from real or pretended
ignorance. For so great is the influence of pleasures, that it
maketh ignorance linger to take advantage of it, and bribeth
knowledge to dissemble itself. In either case to some, per
chance, the opinions of those heathens have still a charm,
who, on this question, have been accustomed to argue
against us thus : ' that these great refreshments of the eyes
or the ears from without are no hindrance to religion in the
mind and in the conscience ; and that God is not offended
by such gratification of a man as there is no sin in his
enjoying at its proper time and in its proper place, saving
always the fear and the honour due unto God.1 But this is what
we are prepared especially to prove, how it is that these
things do not accord with true religion, and with the true
, service of the true God. There are who think that the
Christians, a people ever ready6 for death, are trained up to
this obstinacy', by the renouncement of pleasures, so that
they may the more easily despise life, having, as it were, cut
its bonds asunder ; and may not pine after that, which they
have already rendered superfluous to themselves; that so

b The term " pleasures" was almost
^et?^f^^aI^y~appSed to the " shows."
"Tje15elirinGallieii.i^ public pleasures,"
Ca3ciriui~ap. M^^7_FT73I^~abstain
from lawful p1easures~fr"lniiEe~way in
Greek, " the phrenzied^p2HEares"('#8oiia))
of the theatres," Horn, de Semente,$. 11.
ap. Athanas. t. ii.'p. 66.~see LaC. On
the strange fascination even of the gladia
torial shows, see S. Aug. Conf. 1. c. who
complains, Horn, in Ps. 80. " how many
baptized persons have preferred to-day
to throng the Circus, rather than this
Basilica." (see Rig.) add Auct.de Spect.
ap. S. Cypr. §. 4, 5. In later times,
there was even a" tribunus voluptatum, "
Cassiod. 1. vii. ep. 10. ap. Lips, de
Amphith. c. 15.
The Catechumens, candidates for

d The baptized.
c " A man may, by phrenzy, be so
disposed thereto [to death] , and the
Galiheans by habit," Arr. ad Epict. iv.
7. ap. Rig.
f T. uses the received heathen term

of reproach, " obstinacy," see ad Nat. i.
17, 18. Apol. c.27. Plin. Ep. ad Trajan,
" For I doubted not that, whatever
they might be, contumacy and inflexible
obstinacy ought to be punished," add
Diocletian Edict, ap. Hermog. Coll.
Legg. Jud. etRom. vii. lit. 14. heathen
ap. Lact. v. 9. 11. Prudent, hymn, de
Vincent, ii. 17. in ag. Rom. xiv. 63.
581. Arn. 1. vi. beg. ap. Kortholt. ad
Epp. Traj. et Plin. p. 57 sqq. The
charge chiefly related (as here) to their
suffering rather than abjuring the faith ;
but their uniform stedfastness is at
tested by the proverb, " Sooner might
one unteaeh the disciples of Moses and
Christ," ap. Galen, de Diff. Puis. 1. 3.
and the Pythian oracle given to Por
phyry," Sooner may you write, stamping
letters on the water, or filling light
wings fly as a bird through the air,
than recall the mind of the defiled,
impious woman." Porph. Ix ?.tyim
ipiXcr. ap. Aug. de Civ. D. xix. 23.
quoted by Rig.

Actions not therefore good, because using good things of God. 189
this rule may be thought to be laid down rather by man's
wisdom and provision, than by the law of God. It was
grievous forsooth to them, while they yet continued in
pleasures, to die for God. And yet even were it so, to a
counsel so fitting, ' obstinacy' in such a religion ought to
make us obedient2.
II. But besides there is not a man who putteth not forth
this pretence likewjse : " that all things were formed by
God and given unto man, (as we teach,) and so are good, as
coming all from a good Author: that among such are to be '
reckoned all those by which the public shows are furnished,
the horse for instance, and the lion, and the powers of the
body, and the sweet music of the voice1': that therefore
nothing can be deemed foreign from nor hateful to God,
which is a part of His own creation, and that that must not
be reckoned as a sin, which is not hateful to God, because
not foreign from Him. Clearly also. £ven the buildings of
these places, as the stones, the mortar, the marble, the
columns, are things of God, Who hath given them to be the
furniture of the earth : nay, the very performances themselves
are enacted under God's own Heaven. How wise a reasoner
doth human ignorance seem to herself to be ! especially
when she feareth to lose any of these delights and enjoy
ments of the world ! In brief, you may find very many whom
the risk of losing pleasure, more than that of losing life,
keepeth back from this religion. For even the fool dreadeth
not death, being a debt which he oweth ; and even the wise
man despiseth not pleasure, being a thing of so great value,
because both to the fool and the wise man there is no other
charm in life save pleasure. No one denieth, because no one
is ignorant of that which nature of herself teacheth, that God
is the Maker of the whole world, and that that world is both
good, and placed under the dominion of man. But because
they know not God thoroughly, save by the law of Nature,
not as being also of His household; beholding Him at a
distance, not nigh ; they must needs be ignorant in what
manner, when He made His works, He commanded that
they should be used ; and also, what rival force from the
6 i. e. it were well worth the cost. u. 1, n. a.
k De Cult. Fem. i. 7. and above,

190 Every creature of God, and man himself, abused by man to sin.
De other side actfilh in corrupting the uses of the creatures of

Spect, VI. 2

God : for thou canst not know either the will, or that which
resisteth the will, of Him of Whom thou knowest nothing.
We must therefore consider not only by Whom all things
were made, but from what they are turned away ; for so will
it be seen to what use they were, if it be seen to what they
were not, made. There is much difference between a
corrupt and an uncorrupt state of things, because there is
much difference between the Maker and the corrupter.
Again, evils of every sort, such as even the heathens forbid
and guard against, as undoubted evils, are made up of the
works of God. Wouldest have murder committed by steel,
by poison, by magic spells ? Steel is a creature of God, as
are herbs, as are angels. And yet did the Maker provide
these things for the death of man ? on the contrary, He doeth
away with every sort of manslaying by one chief command
ment, Tlwu shalt not kill. Then again gold, brass, silver,
ivory, wood, and whatever material is laid hold of for making
idols, Who hath placed these in the world save the Maker of
the world, God ? But did He make these things that they
might be worshipped in opposition to Himself? on the
contrary, idolatry is the highest offence in His sight. What
is there that offendeth God which is not of God ? but when
it offendeth, it hath ceased to be of God, and when it hath
ceased, it offendeth. Man himself, the author1 of all crimes,
Gen. l, is not only the work, but also the image of God, and yet both
" y in body, and spirit, he hath fallen away from his Maker.
^ For we received not the eyes for lust, nor the tongue for
evil-speaking, nor the ears for a receptacle of evil-speaking,
nor the gorge for gorging, nor the belly to abet the gorge,
nor the loins for excess of uncleanness, nor the hands for
violence, nor the feet for a vagabond life : nor was the spirit
therefore implanted in the body that it might become a
mental storehouse for snares, for deceits, for iniquities : I
trow not. For if God, that requireth innocency, hateth all
wickedness and malice, when only conceived in the thoughts,
doubtless it followeth, that whatsoever He hath created He
created not to end in such works as He condemneth,
although these same works be done through the things
^ actor,J' the enaeter/Lcpd^AnKl. ap. Pam., Satan being the author.

Demand of express prohibition of shows in Scr. cannot be met. 191
which He hath created, seeing that the whole ground of
the condemnation is the wrong use of the creature by the
created1. We therefore who, knowing God, have seen alsoiacon-
His adversary, who having found out the Maker have found ^'^
at the same time the corrupter likewise, ought not to wonder
nor doubt in this matter". When the power of that cor
rupting and adverse angel in the beginning cast down from
his innocency man himself, the work and the image of God,
the lord of the whole world, he changed like himself, into
perverseness against his Maker, the whole substance of man,
made, like himself, for innocency : so that in that very
thing, which it had grieved1 him should be granted to man
and not to himself, he might make man guilty before God,
and establish his own dominion.
III. This our consciousness being arrayed against the
opinion of the Heathen, let us turn more particularly to the
discussions of our own brethren. For the faith of certain
persons, being either more simple or more cautious than
common, demandeth authority from the Scriptures for this
renouncing of the public shows, and standeth upon doubts,
because abstinence of this sort is not plainly and by name
commanded to the servants of God m. Without question we
do not find it any where set out in exact terms, c Thou shalt
not go to the circus, nor to the theatre ; thou shalt not wait
upon the exercise" or the service0,' in the same way in which
it is plainly laid down, Thou shalt not kill; ' thou shalt not
worship an idol ;' thou shalt not commit adultery, ' nor theft.'
But we find that the very first words of David relates to this
kind of thing amongst others. Blessed is the man, saith he, Ps. 1, l.
who hath not gone into the council of the ungodly, and hath
not stood in the way of sinners, nor sat in the seat of
pestilences9. For although he seemeth to have foretold of
k According to another reading, Hom. 6. de Poenit. t. ii. p. 317. as does
" We ought not to doubt but that, S. Clem. Alex. Pa?d. iii. 11. v. fin. p.
when the power, &c. he changed, &c." 109. ed. Sylb. and S. Basil, Hom. in
1 See on S. Cyprian, de Patient, c. 12. Gord. Mart. $. 3.
p. 261. not. a. Oxf. Tr. and de Zelo, c. 3. " i. c. gymnastic.
p. 268. ° " munus" the special name for
m The same objection is quoted in shows of gladiators, though used to
the de Spectac. ap. S. Cypr. §. 2. Pam. include fighting with beasts. On the
alleges S. Chrysostome as meeting the origin of the name, see c. 12.
same argument with the same Ps. ; P as in LXX. Xei/iSv.
which he applies also to the theatre,

192 Script, gives rules of duty, when speaking directly on other points.
De that just mani, that he had no part in the council and
VL^T the sitting of the Jews, when consulting about denying' the
Luke23~, Lord, yet Divine Scripture hath always a wide bearing;
50, every where there is, after the sense of the immediate subject,
a rule of duty also supported6; so that even this passage is
not foreign from the purpose of forbidding the public shows.
For if he then called a few only of the Jews the council of
the ungodly, how much rather so great an assemblage of
Heathen people ! Are the Heathen less ungodly, less sinners,
less enemies of Christ, than were then the Jews ? What
if the rest also agreeth herewith ? For at the shows men
stand1 in the way; for they call both the cardinal passages
of the barriers" going round the circus, and the divisions
separating the commons going down it, ' the ways:' and the
place itself for sitting down in the circle is called ' the seat*.'
Wherefore on the contrary, ' Wretched is the man that hath
gone into any council of the ungodly, and hath stood in any
way of sinners, and hath sat in any seat of pestilences'
Let us understand it as spoken generally, although a thing
admit also of a special interpretation ; for in some instances,
where the terms are special, the sense is general. When
God putteth the Israelites in mind of their law or duty, or
reproveth them, surely it concerneth all men : when He
threateneth destruction to JSgypt and Ethiopia, He fore-
1 Joseph of Arimathea. adv. Marc. iii. 5. Calpurn. in Amphith. Carini (ap.
iv. ult. In the Breviarium in Psalt. ap. Lips, de Amphith. c. 13.) speaks of
Hieron. (Opp. t. vii. App.) this inter- their being ornamented with gems,
pretation is cited as peculiar to T. (Baltheus en gemmis, en illita porticus
«* r negando Edd. and Cod. Ag. Rig. auro,) whence it appears that they were
corrects "necando," "putting to death," solid. The " cardines," according to
which is the more obvious word, and T. here, were the ways round them ;
which may be intended by " negando," perhaps so called from being the chief
the g being substituted for the c in ways ; else, in dividing land in colonies,
MSS. Still it was the final act of the cardo maximus was a line at right
" denying the Holy One and the Just," angles to the Decumanus (the line
Acts 3, 13. 14. so " negando" has been drawn from E. to W.) and the other
retained. Cardines parallel to it, (Salmas. ad
s i. e. besides, and presupposing the Solin. p. 675 sqq.) Salmasius (ib. p. 919.)
particular application of any passage in supposes that the Cardines were so
H. Scripture, it involves certain prin- called, as not simply encircling, but
ciples of moral duty, looking everyway, intersecting, the " wedges," (cunei); but
' The people stood, the knights sat; T. seems to speak of the " ways per
hence below, " the seat." proclivum," " going down the steps of
" The "jiarriers," balthei, "belts," the amphitheatre," as distinct.
seem to have been a solid fence round * Women's seats, " foeminese cathe-
the part of the circus where the specta- drse", are mentioned by Calpurnius ap.
tor stood, (cunei,) and to have been the Lips. c. 13.
same as the " praeinctiones," Vitruv.

Shows idolatrous in all their circumstances; line of proof 193
judgelh every sinful nation ! ; and so, ascending from special
to general, -Egypt and .Ethiopia are every nation that
sinneth ; as also with respect to the origin of the public
shows, He calleth every show the council of the ungodly,
descending from general to special.
IV. Lest any one should think that we are cavilling, I
will turn to our chief authority, that of our very seal. When,
having entered into the water, we profess the Christian
Faith according to the words of its own appointment, we
bear witness with our mouth that we have renounced the
devil, his pomp, and his angels2- Now what will be the
chief and principal thing in which ' the devil and his pomp
and his angels' are accounted to be ? what but idolatry ?
from whence (so to speak, for I shall dwell no longer on this
point) cometh every unclean and evil spirit. Wherefore if it/-
shall be proved that the whole apparatus of the shows
consisteth in idolatry", without doubt it will be already
determined that the renouncement which we profess at our
washing pertaineth to the shows" also, which are put inTit.3,5.
subjection to ' the devil, and his pomp, and his angels,' vi/
to wit, through idolatry. We will declare the ' origin' of
each, in what cradles they have grown up in the world ;
next the ' titles' of some, by what names they are called ;
next the ' equipments,' with what superstitions they are fitted
out ; then the ' places,' to what patrons they are dedicated ;
the ' performances,' to what authors they are attributed. If
there be any of these things which appertaineth not to
an idol, this will neither appertain to idolatry, nor to our
abjuration. V. Touching the ' origin,' as being somewhat obscure and
unknown amongst the greater part of our brethren, we must
carry our search higher, and to no other source than the
materials of Heathen writings. There are many authors
in our hands, who have put forth notices on this matter.
By these the origin of games is thus handed down to us.
V See adv. Jud. c. 9. * Apol. c. 38. " idolatry, the mother
« See on de Cor. c. 3. Auct. de Spect. of all games," de Spect. c. 3.
ap. Cypr. c. 5. S. Chrys. (Hom. 3. c. b Chrys. and Salvian, de Gub. 1. 6.
Ignav. init. t. ii. p. 266.) calls them ap. Lac.
" the pomp of the devil."

194 Idolatrous ' origin' of shows.
De Timams0 relateth that the Lydians, passing over from Asia,
VLo? settled in Etruria under their leader Tyrrhenus", who had
yielded to his brother in the contest for the kingdom.
Wherefore they establish in Etruria, among other rites
of their own superstition, public shows also, in the name of
/Religion. Thence the Romans" fetch and borrow their
players, the season of their games, and their name, so that
they were called from the Lydians ' ludi.' And although
Varro deriveth the sense of ' ludi' from ' ludus,' that is from
sport, as also they were wont to call the Lupercal rites
' games,' be'cause they ran about in game, yet he accounteth
this sport of the young men' as belonging to holy days, and
temples, and solemnities. Nothing need now be said of the
reason of the name, so long as the reason of the thing is
idolatry. For whereas games were called, in the mass,
' Liberalia,' they manifestly in their name spoke of honour
done to father Liber; for they were first established in
honour of Bacchus by the countrymen, in return for the
benefit which they ascribe to him in discovering8 to them
the gift of wine. Next were games called Consualia, which
in the beginning were in honour of Neptune ; for him they
call also Consus. After that a certain ^Romulus appointed
the Equiria in honour of Mars, though they claim the
Consualia also for Romulus, because he dedicated them to
Consus, the God, as they will have it, of counsel"; to wit,
that counsel1 whereby he devised at that time the rape of
the Sabine virgins, as wives for his soldiers. A righteous
counsel truly ! and even at this clay a thing just and lawful
in the eyes of the Romans themselves; I would not say
in the eyes of God. For this also helpeth to stain the
' origin,' so that thou canst not deem that good which took
its rise from evil, from shamelessness, from violence, from
hatred, from a fratricide, from a son of Mars, as its author.
And at this day there is in the Circus, at the head of the
<• Siculus ; " longe eruditissimus," h Arnob. iii. p. 113. Aug. de Civ. D.
Cic. de Orat. ii. 14. iv. 11.
* Herod, i. 94. Plin. iii. 5. l Liv. i. 9. Plut. in Rom. Varro de
' Liv. vii. 2. Ling. Lat. 1. v. Cypr. de Tdol. Van.
' Plutarch in Cses. ap. Her. Digr. c. 2. p. 14. Oxf. Tr. Jerome in Vit.
i. 19. Hilar. §. 20.
e Apol. c. 11.

1 Ules of shows idolatrous, as derived from gods or dead men. 195
course, an altar to this Consus buried under ground*, with an
inscription to this effect: ' Consus lord of counsel, Mars of
war1, the Lares of the inmost chambers.' At this altar the
public priests sacrifice on the nones of July, the priest of
Romulus and the virgins on the twelfth day before the
kalends of September. Next, this same Romulus established
games for Jupiter Feretrius on the Tarpeian hill, which Piso
saith were called the Tarpeian and the Capitoline games.
After him, Numa Pompilius did the same for Mars and
Rubigo "', for they feigned that even Rust" was a goddess.
Next, Tullus Hostilius, then Ancus Martius, and the rest.
Who they were, and how many, that one after another esta
blished games, and in honour of what idols, is set forth
in Suetonius Tranquillus, or those from whom Tranquillus
had his story. But this will be enough to convict the
' origin' of idolatry.
VI. To this testimony of ancient times, is added that of
the posterity following in its turn; shewing the character of
the ' origin' on the very face of the ' titles' used even in the
present day, by which it is stamped upon them to what, idol,
and to what superstition, the games of either sort" were
distinguished as belonging. For the Megalensian, the Apol-
linarian, the Cerealian also, and the Neptunalian, the
Latiarian and the Floralian are celebrated in common; the
rest of the games owe their superstitious observance to the
birth-days and other solemn days of kings, and public suc
cesses'1, and municipal festivals; among which, the exhi
bitions enjoined by wills pay funeral honours to the memories
even of private men, and this too according to ancient
custom; for from the very beginning the games were
reckoned of two sorts, the sacred and the funereal, in honour,
that is, of the gods of the nations and of the dead. But as
touching idolatry it maketh no difference to us, under what
k Plut. in Rom. de L. L. 1. 5. A. Gell. v. 12.
1 duello, the old name (as being in an ° The Theatre and the Circus, see
inscription) for bellum Varro de L. L. c. 10. beg. They are joined by S. Chrys.
]. Tj. Hom. 15. ad Pop. Ant. init.t. ii. p. 152.
ra Plin. xviii. 29. Salvian de Gub. 1. 6. Juv. Sat. 8, 118.
n Robigo; supposed to affect iron as ap. Lac.
well as corn, Ov. Fast. iv. 923 sqq. P Suet, in Vesp. " extraordinary
[Tr.] Lact. i. 20. Aug. de Civ. D. iv. games for his German victory.
22. a god Robigus is named by Varro
o 2

,h

196 Idolatry in outfit of the games, whether splendid or poor.
De name and ' title' it is, so long as it appertaineth to the same
VI. 7. spirits, which we renounce, although dead. They may pay
honours to their gods, just as well as they pay them to their
dead. The real nature of the two cases is the same, the
idolatry is the same, and our renouncement of the idolatry is
e same.
VII. The games of either sort have a common ' origin'
and common ' titles,' as arising from common causes ; for
the same reason they must needs have common ' equipments,'
derived from the general guilt of the idolatry which founded
them. But to whom belongeth the somewhat more pompous
outfit of the games of the Circus, (which the name of
* pomp'1' well befitteth,) the pomp which goeth before them
doth in itself prove r, by the long line of images % by the
host of statues, by the chariots, by the sacred carriages, by
the cars, by the chairs', by the crowns, by the robes".
"What rites besides, what sacrifices go before, come between,
and follow after; how many colleges, how many priesthoods,
how many offices are set in motion, the men of that city
know, in which the council of the daemons sitteth* If these
things are performed in the provinces with inferior pains, in
proportion to their inferior means, yet are all the games of
the Circus every where to be accounted of, according to the
source whence they are derived; they are defiled by that
from which they are taken. For the narrow streamlet from
its own fountain, the little twig from its own tree, containeth
.the quality of its source. No matter for its grandeur or its
cheapness; the pomp of the Circus, be it what it may,
^offendeth God. Though there be but few images carried
1 Probat, a conjecture, seemingly, of " proving of itself by the long line," &c.
Rig. The Edd. have " Circ. sugges- ' Ov. Fast. iv. 391. Varro de L. L.
tus, quibus proprie hoc nomen ' pompa,' iv. p. 37. ed. Var. Cic. Off. 1. 1. 36.
¦prsicedit, quorum sit in semet ipsa pro- Suet. Aug. c. 16. ap. Lac. see also
bans." " But the somewhat more pom- very fully, Onesiphor. Panvin. de ludis
pous apparatus of the games of the Circ. ii. 2. ap. Grsev. t. ix. Bulenger
circus, (to which this name 'pomp' de Circo Rom. c. 38. Facciol. v. pompa.
specially belongeth,)holds the first place, ¦ of the gods, Dion. Hal. 1. vii.
proving whose it is, by the long line," t 0f the gods, Appian. de Bell. Civ.
&c. Pracedit, however, can scarcely be 1. 3. c. 28. Dio. 1. 43. 44. ap. Her. 1. c.
soused, when nothing followeth. A. has » exuviae. T. uses it of more splendid
"preeeeofens" with Rig. but " protas" apparel, (de Pall.c. 4.) and peculiarly of
with the Edd. This might be ren- the gods. Festus v. Tensa. Apul. Miles.
dered; " but somewhat more pompous is xi. ap. Her.
the apparatus, &c — apomppreceding," * Rome and the Capitol, see Apol.
[i. e. before the games themselves,] c. 6. p. 16. u. 13. fin. p. 32.

All the fabrics of the Circus, idolatrous in origin. 197
about in it, there is idolatry in even one : though there be
but one sacred carriage drawn, it is nevertheless the carriage
of Jupiter. Every idolatrous show, however meanly or
frugally furnished, is sumptuous and gorgeous in the amount
of its sinfulness.
VIII. To treat of 'places' also', according to my plan,'Utet
the Circus is chiefly dedicated to the Sun, whose temple isrestored
in the midst of the ground •*, and whose image riseth con
spicuous above the roof of the temple, because they did not
think that he, whom they have in the open air, ought to
have his image consecrated under a covering *- Those who
derive the first of these shows from Circe", affirm that it was
celebrated in honour of her own father the Sun ; from her
also they contend that the name of Circus cometh. Well
then, the enchantress did, under the name, the work^qf^those
surely whose priestess she was; to wit, t^e^damjpns and the
angels. How many idolatrite^/thend!0»rr*fhou observe in the
fashion of the pl^ee" if^eLjj&tf'^Sch single^dfnament of the
Circus is in itself a temple. The ,eg*sPthose assign to the
honour of Castor and Pollu^l who blush not in believing
that these were born of an egg from a swjj^f which was
Jupiter. The pillars vomit forth their dolpnms c in honour
of Neptune ; they support their Sessia?, so called from the
sowing of the seed, their Messise from the harvest, their
Tutelinas from the protection of the fruits'1. In front of
these appear three altars to three gods, mighty and powerful0:
these they consider to be of Samothrace. The enormous
obelisk, as Hermateles affirmeth, is publicly exposed in
honour of the Sunf: its inscription is a superstition from
iEgypt, whence also its origin. The council of the gods
were dull without their Great Mother: she therefore pre
sided! there over the Euripus 1 Consus, as we have said,
lieth buried beneath the earth at the Murcian goal: even
Y Tac. 1. xv. fin. d Plin. xviii. 2. Macrob. Sat. i. 16.
* Vitruv, i. 2. Aug. de Civ. D. iv. 8. ib.
a The Greets ; the Romans from c Macr. Sat. iii. 4. Varro de Ling.
the " circuit." Isidor. xviii. 28. Lat. iv. p. 37. ib.
b Whereby the close of the course f Plin. xxxvi. 9. Cassiod. 1. iii. Ep.
was marked (Varro de Re Rust. i. 2. 61. Amm. Marc. 1. xvii. ib.
Dio xlix. fin. ap. Lac.) introduced £ An artificial late for naval games.
A. U. C. 581. Liv. 41, 27. Cassiod. 1. c. Spartian in Heliog. ib.
c Dio 1. c. Juv. vi. 589.

198 All places full of idols ; any may be entered, if not for idolatry.
De this goal he maketh an idol, for they will have it that
Ntt.°9. Murcia is the Goddess of languor h, to whom they have
devoted a temple in that spot. Think, O Christian, how
many unclean names possess the Circus ! Foreign to thee is
that religion, which so many spirits of the Devil have taken
unto themselves. The subject of places we have here a
place for discussing, in anticipation of a question from
/certain persons. For thou sayest, ' Well : if I should go to
the Circus at any other time, shall I be in danger of defile
ment ?' There is no prescription against particular places :
for the servant of God can approach not only these meeting-
places for the shows, but even the temples themselves, with
out peril to his religion, so that the cause which calleth him
thither be an honest one, and one which appertaineth not to
the proper business or duties of the place. Besides, the
streets ', the forum k, the baths ', the stables m, nay our very
dwellings ", are not altogether free from idols. Satan and his
angels have filled the whole world. It is not however be
cause we are in the world, that we fall from God, but when
we touch aught of the sinful things of the world. Where
fore, if I enter the Capitol, or the temple of Serapis. as a
sacrificer or a worshipper, I shall fall from God, as also if I
enter the Circus or the theatre as a spectator. It is not the
places in themselves that defile, but the things which are
done in the places, by which we have argued that the places
are themselves defiled : they are defiled by the defiled. Tt
is for this reason that we declare, to whom such places are
dedicated, that we may shew that the things which are done
in those places appertain to those to whom the places are
dedicated. IX. Now for the ' performances' wherewith the games of
the Circus are exhibited. In older times equestrian exercise
<dedor-was practised simply on horseback1, and certainly the
stolid common use thereof was without guilt. But when it was
h Aug. de Civ. D. iv. 16. Arnob. iv. 1 S. Ambr. Ep. 18. ad Valentin.
V- A32- §.31. " Suffice them not, the baths, the
1 Lucian in Prometh. (ap. Her. Digr. porticoes, the streets thronged with
i. 14.) " All the streets are full of images?"
Jo7e;". , „, ,. „ , m See Apol. u. 17. as to the Goddess
* " The gods— the guardians of the Hippona or Epona.
forum." ^Esch. Sept. c. Theb. 258. ed. " See de Idol. u. 15.
Blomf. and others in the note ib. n.

' Performances' in the Circus idolatrous. 1 99
pressed into the games, from being a gift of God it passed
over to the service of devils. Wherefore this department is
assigned to Castor and Pollux0, to whom Stesichorus teacheth
that horses were given by Mercury. But Neptune is also a
god of horses, whom the Greeks call Hippius. Chariots with
four horses they have consecrated to the Sun, those with
two to the Moon. Verily also
" First P to his chariots Ericthonius dared
" To yoke four horses, and on rapid wheels
" Upborne, to ride a victor."
Ericthonius, the son of Minerva and Vulcan, engendered too
by mishap upon the earth, is a devilish monster, yea a very
devil himself, and not a serpent'1. But if Trochilus of Argos
be the inventor of the chariot, he hath consecrated this his
work to Juno, the guardian of his country. If Romulus first
shewed at Rome the carnage with four horses, methinks he
also is enrolled among the idols, if he be the same as
Quirinus. Chariots, being by such inventors brought into
use, with good reason caused the charioteers also to be
clothed in the colours of idolatry. For at the first there '
were two horses only, white and redr. The white was
sacred to the winter because of the white snow, the red to
the summer because of the redness of the Sun. But after
wards, when luxury as well as superstition had advanced in
growth, some consecrated the red to Mars, others the white
to the Zephyrs, and a green one moreover to the Mother
Earth or to the Spring, an azure one to the Heaven and the
Sea or to the Autumn. But seeing that every sort of
idolatry is condemned of God, surely this also is condemned,
which is the unhallowed offering to the elements of the
universe. X. Pass we now to the stage, which we have already \
shewn to have the same ' origin' and like ' titles,' according v
as the names and the performance of the games were from •£*
° Virg. Georg. iii. 89. Solin. p. 902.) Cedrenus, p. 231. Isido-
P Virg Georg. iii. 113 sq. rus xviii. 41. says that the four colours
q He was represented with serpents had reference to the four elements ; sc
for feet; emblems, T. implies, of Satan, the Chron. Alex. ap. Lac. Cassiodorus,
«• The colours were those of the trap- 1. 3. Ep. 51. mentions the reference to
pings of the horses. the seasons, (ib.)
» Joannes Antioch. (ap. Salmas. ad

•200 Romans witnesses against their theatres — temples of Ve.'.us.
De the beginning conjoined with the exercises of horsemanship.
VI. 17. The ' equipments' also are of the same sort in that depart-
ment which belongeth to the stage. For men go from the
temples and the altars and that unhappy scene of incense
and blood, amid pipes and trumpets, and with those two
most filthy masters of funeral rites and sacrifices, the
V. undertaker' and the soothsayer. Wherefore as from the
' origin' of games we pass to the games of the circus, so
now we bend our course to the plays of the stage, beginning
' vitio with the evil1 of the ' place.' The theatre is especially the
restore snruie 0f yenus. Tn fact jj was m this manner that this
. sort of performance came up in the world. For the censors "
were often wont to destroy, in their very birth, the theatres
more than any other thing, consulting for the morals of the
people, as foreseeing a great peril accruing to them from
licentiousness. So that from this very fact their own
opinion, which maketh for us, may serve as a testimony
to the Gentiles, and this precedent of even a human rule
of duty may serve to strengthen our own. And therefore
Pompey the Great, less only than his own theatre, when
he had built up that strong-hold of every vice, fearing that
the censors might one day cast reflections on his memory,
placed over it a temple of Venus", and summoning the
people by a proclamation to the dedication y,- called it not a
theatre, but a temple of Venus, ' under which,' said he,
' we have put rows of seats for the shows.' Thus did he
cloak this damned and damnable work under the name of a
temple, and by the aid of superstition eluded the rule.
But there is fellowship between Venus and Bacchus : these
two daemons of drunkenness and lust have conspired and
leagued together. Wherefore the theatre of Venus is also
the house of Bacchus. For they called by the special name
' Liberalia' others also of the sports of the stage, besides
I Ythose which were consecrated to Bacchus, (as there are
1 The designator (designator Praetor, men, see Apol. c. 13. below, «.-. 10. 13.
Plaut. Pamul. Prol.) in the theatre " Val. Max. ii. 4. Aug. de Civ. D.
tept order and assigned the seats ; T. ii. 5.
takes occasion of the other use of the * Venus Victrix, Plut. in Vit. Plin.
term in funeral rites (see Hor. Ep. i. 7- viii. 7,. Suet. Claud, c. 2irapXacT"
6.) to hint that the gods in whose Y Plin. 1. t.
honour the games were, were dead

'Performances' of stage dedicated to, and invented by, damons. 20 1
also the Dionysia among the Greeks,) those namely which
were instituted by Bacchus. And clearly the patronage of
Bacchus and of Venus is likewise over the ' performances' of
the stage. Whatever there be peculiar and proper to the X
stage, with respect to the dissoluteness1 and postures of the ' tiuxu
bodj-, they consecrate to the soft nature of Venus and of'"'"'
Bacchus, the one dissolute through her sex, the other
through his wantonness ; while such things as are done by —
the voice, by music, by wind and stringed instruments, have
for their patrons Apollos and Muses and Minervas and
Mercuries. Thou must hate, Christian, those things, the
inventors whereof thou canst not but hate. We would now
subjoin somewhat concerning the ' performances,' and the
things, the inventors whereof we detest even in their names. y^V
We know that the names of the dead are nothing, as are
their images ; but we are not ignorant who those are, that,
when images are set up under those names, work, and
rejoice, and pretend to a divine nature, namely wicked-
spirits, dsemons. We see therefore that the ' performances'
also are dedicated to the honour of those who occupy the
names of the inventors, and are not free from idolatry, seeing
that even those who instituted them are on that account
esteemed gods. Indeed as concerning the ' performances,'
we ought to have taken our rule from an earlier source, and
to have said that the daemons, from the beginning, providing
for themselves, among other appurtenances of idolatry, the
defilements also of the shows, whereby they might draw -
away man from God, and bind him to their own service,
inspired him also with the genius for this soit of handiwork.
For that which was to belong to them, would not have been
provided by any others ; nor would they at the time have
brought them into the world by means of any other men,
than those very persons in whose names, images, and
histories, they had, with the view of trafficking for them
selves, set up the cheat of a consecration.
XI. To proceed in order, let us enter upon an ex
amination of the agonistic games likewise. Their ' origin'
is akin to that of the games afore-mentioned, wherefore these
also are either sacred or funeral2 institutions, and consecrated
« See above, c. 6.

202 Shores of gladiators, human sacrifices to appease the dead;
De either to the gods of the nations or the dead. Hence their
vTI'sj' ' tltles :' the Olympian, (which at Rome are the Capitoline)
to Jupiter : likewise the Nemean to Hercules, the Isthmian
to Neptune : the rest of the games, to the dead. What
wonder then if idolatry defile the ' equipments' of the
games with its profane crowns, with its presiding priests,
with its collegiate ministers," and lastly with the blood of
bulls itself. Let me add also as touching the ' place,' — used as
it is as the common place, in the stead of a college of the Arts, of
the Muses, and of Minerva, and of Apollo ; of Mars likewise,
by means of the battle and the trumpet, — they strive to
imitate the circus in their stadium, which in fact is itself
also a temple, of that idol whose solemn rites it celebrateth.
Moreover the rites of their Castors, their Hercules's, and
their Mercuries have brought gymnastic ' performances' also
into practice.
XII. It remaineth to consider the show, the most
"munus acceptable to the most illustrious. It is called a ' service1'
2officium from the ' office' performed, since ' office2' is another word
for ' service ;' and the ancients considered that in this show
they performed an office towards the dead, after that they
had tempered it by a more humanized cruelty. For
formerly, since it was believed that the souls of the dead
were propitiated by human blood, they bought and sacri
ficed, during their funeral rites, captives or slaves of a bad
description. Afterwards it was thought fit to disguise this
impiety under the cloak of pleasure. Those therefore whom
they had prepared, trained up in such arms and in such
manner as they were then able, provided only they learned
how to be killed b, on the appointed day of the funeral —
sacrifices they consumed at the place of burial. Thus they
consoled themselves for death by murders. Such is the
' origin' of this service. But by degrees they advanced to
that which was charming in proportion as it was cruel, for
beasts could not be sufficiently pleased, unless it were by
beasts too that the bodies of men were torn in pieces.
1 Interpunction changed; " quod dered yet more so by the imitation of
utique templum est et ipsum, ejus the Circus.
idoli." T. means that the " stadium" b Cypr. ad Don. §. 6.
was itself a place of idolatry, but ren-

when in honor of (be living, still idolatrous; temples of damans. 203
What therefore was offered to appease the dead, was put
forsooth to the account of funeral obsequies, which kind of
thing is idolatry, since idolatry also is a kind of funeral
obsequy": the one ministereth as much as the other to the
dead. But in the images of the dead, if we consider the
' titles' too, daemons exist : although this kind of public
exhibition hath passed from the honours of the dead to the
honours of the living, — I mean to Qusestorships11 and /"
Magistracies, and the offices of Flamens and Priests : yet
since the dignity of the name lieth under the charge of
idolatry6, it must needs be that whatsoever is performed
in the name of that dignity, shares also the defilements of
that from which it taketh its rise. We will take the same
view of the ' equipments,' which are to be accounted among
the appendages of these very honours, since their purple
robes, their bands, their fillets, their crowns, finally their
speeches' and edicts'", and their messes the day before\ are
not without the pomp of the Devil, and the bidding of
daemons. Why should I speak at length of the horrid'
' place' of the show, which even false oaths cannot abide"?
For the amphitheatre is consecrated to deities more numerous
and more barbarous than the Capitol. It is the temple of all
daemons. As many unclean spirits there sit together as the
place containeth men. To speak finally of the ' per
formances' also, we know that Mars and Diana are the
presiding deities of each game.
<= since the idols were of the dead, Sat. ii. 18.
as above c. 10. b i. e. the day before the show, when
¦1 in that shows of gladiators were those who fought with beasts supped
given on the appointment to the Quses- publicly, see Apol. c. 42. Pultes, the
torship, (Capitol, in Anton. Spartian in ancient food of the Romans, were
Get., by law, Tac. Ann. xi. 22. specially used in the funeral feasts, see
abolished, ib. xiii. 5.) and the other Arn. vii. v. fin. p. 242.
offices, see in Lips. Sat. i. 9. quoted » i. <=- (as note d,) 04«»J«, whereat
by Lac. men would shudder.
' since all these dignities were in k i. e. as follows, on account of the
some way subservient to idolatry. Lac. number and dreadfulness of the daemons
c in which notice was given of the then assembled, it being the custom of
shows perhaps with some reference to false-swearers to heap up the names of
the occasion, as in Suet, in Jul. c. 26. the gods and the most aweful mvoca-
" he solemnly announced (pronuntiavit) tions, (vai tppxuSumirut *?.ww, Phjlo
a show to the people in memory of his in Decal. ap. Her. Digr. i. 6.) Ihe
daughter" dreadfulness of the daemons I. inters
* in which the details of the show from the dreadfulness of the sins con-
were given " edictum et ludorum centrated there ; their number irom the
ordinem" Sen. Ep. 119. ap. Lips, number of those whom they beset.

204 Shows more directly pollute tfie soul than things offered to idols.
i)E XIII. We have, methinks, sufficiently completed our
Spect. course 0f proof, in how many and in what ways the shows
— '- — are guilty of idolatry, in respect of their ' origins,' ' titles,'
' equipments,' ' places,' ' sacrifices,' whereby ' we are well
assured that they do in no wise assort with us, who have
l cor twice m renounced idols: not that an idol is any thing, (as
10, 19. saith the Apostle,) but that the things which they .sacrifice,
they sacrifice to devils, who dwell (that is) in the consecrated
 images, whether of dead men, or, as they suppose, of gods'.
On this account therefore, since both kinds of idols are of
one class, seeing that their dead and their gods are one, we
abstain from both kinds of idolatry, and abominate temples
no less than monuments: we acknowledge neither altar;
adore neither image ; offer no sacrifice ; make no oblation to
the dead : nay we eat not of that which hath been sacrificed
or offered to the dead, because we cannot eat of the Supper
ver. 21. of God and the supper of devils. If therefore we keep the
throat and the belly free from defilements, how much rather
do we refrain our more honourable parts, the eyes and the
ears, from the pleasures dedicated to idols and to the dead,
which are not carried through us by the stomach, but are
digested within the very spirit and soul, the cleanness of
which pertaineth more to God than doth that of the
stomach !
XIV. Having thus introduced the name of idolatry, the
suggestion of which alone ought to be enough to make us
renounce these shows, let us now treat the question super
fluously, in another way, for the sake of those especially,
who flatter themselves on the ground that such abstinence is
not enjoined by name, as though sufficient declaration were
l John n'ot ™ade touching the shows, when the lusts of the world
2- '6- are condemned. For as there is a lust of money, or of
honour, or of gluttony, or of lasciviousness, or of glory, so
likewise is there a lust of pleasure. But the shows are
a kind of pleasure. Methinks the general name of lusts
1 " de sacrifices, quo" Edd. " quod" (the ' artes' being omitted,) and sacri-
A whence Rig. conjectures, "de sacrifi- fices had been mentioned, c. 7. 10. and
ciisquidem," " As to sacrifices indeed." indeed the shows of gladiators (c. 12.)
The preceding however is no precise were founded on human sacrifices.
enumeration of the heads, to which he m when admitted as Catechumens
had referred the idolatry of the shows, and at Baptism, see de Cor. u. 3.

Peace andgentlenessdue,ivhereHo]ySpiritis; disturbed by shows;1QS
containeth in itself pleasures also : in like manner pleasures,
generally understood, embrace the special division of shows.
But we have before made mention of the character of the
' places' for the shows, that they do not of themselves
defile us, but by reason of the things which are done
therein, through which as soon as they have drank in
defilement, they straightway cast it forth again in the other \
direction. XV. To speak no more then (as we have before said) of
their chief title, idolatry, let us contrast the other qualities
of the things themselves with ail those of God. God bath
taught us to deal with the Holy Spirit,-as being according to Eph. 4,
the goodness of His Nature, tender and delicate-tranquilly, and ' '
gently, and quietly, and peaceably : not to disquiet Him by
madness, nor by wrath, nor by anger, nor by grief. How
shall this possibly accord with the shows ? For there is no
show without disturbance of spirit. For where there is
pleasure there is also partiality, through means of which,
in fact, pleasure hath its relish. Where there is partiality,
there is also rivalry, through which partiality hath its relish.
Moreover also where there is rivalry, there is both madness,
and wrath, and anger, and grief, and all the rest that cometh
of these, which, like these, assort not with the rule of religion. .,
For even though one enjoy the shows moderately and ^
virtuously, according to the character of his rank, or age,
or even natural disposition, yet is he not of an imperturbable
mind and without some hidden passion of the spirit. No
one cometh unto pleasure without affection^ No one feeleth
affection without its incidents. These very incidents are the
incitements of the affection. But if the affection faileth,
there is no pleasure, and he is now guilty of trifling in
going thither where he gaineth nothing : and I think that yjC
with us, even trifling hath no place. What if he himself
judge himself in sitting amongst those, whom, not wishing
to be like them, he, without doubt, confesseth that he doth
abominate ! It is not enough for us that we ourselves do no
such thing, unless we shun the conversation of those who do
such things. When thou sawest a thief, saith the Scripture,
thou consentedst unto him. I would that we did not even
dwell with such in the world ; but yet in the things of the uorld i John
2, 15*

20(> ' Madness' specially belongs to the shows.
Db we are separate from them ; for the world is of God, but the
VlTo'. things_of the world-are of the Devil.
XVI. When therefore madness is forbidden us, we are
prohibited every show, even the Circus, where madness
/peculiarly presideth". Behold the people coming to the
show, already full of madness, already tumultuous, already
blind, already agitated about their wagers". The Praetor is
too slow for them. Their eyes are ever rolling with the lots
within his urn. Then they are in anxious suspense for the
» '^ signal. The common madness hath a common voice. I
perceive their madness from their trifling. e He hath thrown
it,' they say, and announce to each other what was seen at
once by all. I possess the evidence of their blindness.
They see not what is thrown: they think it a handkerchief;
but it is the gullet of the Devil cast down from on high.
f From thence therefore they go on to fury, passions, and
,/dissensions, and whatsoever is unlawful for priests1" of peace.
Then come cursings, revilings, without just cause of hatred ;
and so too approving voices without just cause of favour.
For what good can those, who are therein engaged, gain to
n " Madness'' became a technical because they cursed the faction, which
term in designating the Circus. Thus, he favoured, (Suet. Vit. c. 14.) Caracalla
Apol. c. 38. &c. Minut. F. p. 344. did the same for some jest on afavourite
Salvian, 1. vi. Jer. Ep. 43. (ol. 18.) ad charioteer, (Herodian. iv. p. 95. ed.
Marcell. fin. Lact. vi. 20. ap. Lac. and Steph.) Gibhon also relates the savage-
Arnob. vii. " insaniam ;" Sil. Ital. ness of the period which led to the
Fluctuat aequoreo fremitu rabieque. abolition of the " factions," in his pain-
faventum, ful way, v. 40. §. 2.
Carceribus nondum resolutis, mohile ° Amm. Marc. 1. 28. " On the
vulgus. longed-for day of the Equestrian games,
S. Ambr. in Ps. 39. §. 4. "False phren- ere the clear ray of the sun yet shine,
zies are, either — or the dissensions in all hiirry headlong, outpoured, as
the theatrical contests, or the party- though they would out-speed the very

eagerness of the games of the Circus, Chariots which are to contend, on the

each other, speaking things not to P All Christians being a. " royal
be uttered, and often railing against priesthood." 1 Pet. 2, 9. Rev. 1,6. to
the very gods, and sometimes going which T. refers, de Monog. c. 7. de
naked from the show." So S. Greg. Exh. Cast. c. 7- (comp. adv. Marc. iii.
Naz. ^ Or. 36. (al. 27.) de se-ipso fin. 7. adv. Jud. c. 14.) The promotion of
(i.ifi.w'tiai. Instances are given by " peace" being one object of their
Onuphr. Panvin. de Lud. Circ. i. 10, office, he may call them " priests of
11. from the times of the first Em- peace" as Christian women, " priest-
perors; and Bulenger de Circ. Rom. esses of chastity," (de Cult. Fem. ii.
c- 47 — 49. (ap. Gra?v. Thes. t. ix.) 12.) without excluding the priestly cha-
The author of de Spect. ap. Cypr. c. 6. racter of all Christians, as distinct from
speaks of the " lites in coloribus." the priestly office, (de Virg. Vei. c. 9.
Vitellius massacred some of the people de Preescr. c. 41'. fin.)

Immodesty of theatres too shocking to be spoken of. ?07
themselves, who are not themselves, unless perchance it be
that alone, by means of which they are not themselves ? By
the ill fortune of another are they grieved : by the good
fortune of another are they rejoiced. All that they desire,
all that they abominate, is foreign to themselves: so that
with them love is idle, and hatred unjust. Can it haply1 be 'forsitan
as lawful to love without a cause, as to hate without a cause? m""'e
Of a surety, God, Who commandeth that enemies be loved, Mat. 5,
forbiddeth to hate even with a cause : God, Who teacheth 4"
that those who curse should be blessed, suffereth not to
curse even with a cause. But what is more bitter than the
Circus, wherein they spare not even their rulers nor their
own citizens'1? If any of those doings, wherewith the Circus
hath gone mad, be elsewhere fitting for the saints, it will be
lawful in the Circus also : but if no where, therefore not in
the Circus.
XVII. In like manner also we are commanded to love no ^
immodesty. By this means therefore we are cut off from the
theatrer likewise, which is the private council-chamber of
immodesty, wherein nothing is approved save that which
elsewhere is disapproved. Wherefore its chief grace is for
the most part finely framed out of filthy lewdness, such as
the Atellan acteth, such as the buffoon representeth even
under the character of women, banishing their distinctive
modesty, so that they may blush at home more easily than at
the theatre ; such as finally the pantomime submitteth to
in his own body from his childhood, that he may be able to
be an actor. The very harlots also, the victims of the public
lust, are brought forward on the stage, more wretched in the
presence of women, from whom alone they were wont to
conceal themselves, and are bandied about by the mouths of
every age and every rank: their abode, their price, their
description, even in matters of which it is not good to speak,
is proclaimed. I pass over the rest in silence8, which indeedX
i Apol. c. 35. Lact. 1. vi. Theodoric things, those obscenities of words, those
Ep. ad Specios. ap. Cassiod. Variar. revolting motions, that foulness of ges-
1. 1. (quoted by Panvin. c. 11.) " Cato's tares? Whose exceeding sinfulness
come not to shows. — The place pleads may be collected even from this, that
for excess, whose garrulity if they bear they/preclude even their being spoken ,
patiently, it is a glory to princes them- of! The impurities of the theatres
selves." alone are such, That they a3lnit~not
* Apol. c. 38. even of being censured with purity."
v « " Who without violating modesty Salvian, 1. 6. comp. de Spect. ap. Cypr. ^
could speak of those imitations of foul c. 8. /V>^

208 What may not be done, should not be looked on, or listened to.
De it were fitting should remain hid in its own darkness and
^fll' dens, lest it pollute the day. Blush the senate ! Blush all
 ranks ! let the very women, the destroyers of their own
modesty, shudder' at their doings before the light and the
public, and blush this once within the year". But if all
immodesty is to be abominated by us, why should it be
Eph. 5, lawful to hear those things, which it is not lawful to speak,
^* . when we know that even foolish jesting and every vain word
Mat. \2,is judged by God ? Why in like manner should it be lawful
to behold the things, which it is sin to do ? Why are those
Mark 7, things, which when coming forth from the mouth, defile the
man, thought not to defile the man when entering in by the
eyes and the ears? seeing that the eyes and the ears wait
upon the spirit, and one cannot be presented clean, whose
attendants are unclean.
XVIII. Thou hast therefore, in the prohibition of immo
desty, the prohibition of the theatre also. But if we despise
likewise the teaching of this world's learning, as being
1 Cor. accounted foolishness before God, we have here a sufficient
3> 19- rule concerning those kinds of shows also, which, by means
of the writings of this world, make up the plays or the
games of the stage. But if tragedies and comedies are the
originators" of crimes and lusts, bloody and lascivious,
impious and extravagant, that which commemorateth a thing
atrocious and vile, is itself in no wise better. That which is
rejected in the doing, ought not to be listened to in the
recital. But if thou contendest that the race course is even
1 Cor. named in the Scriptures, thou shalt have that indeed granted:
' " but thou wilt not deny that the things are unfit for thee
to behold, which are enacted in the race course, the blows,
and the kicks, and the buffets, and all the wantonness of the
hand, and all the battering of the face of man, that is, of the
image of God. Thou wilt not approve in any case of vain
runnings, and yet vainer shootings and leapings: strength
used for an hurtful purpose, or for no purpose, will in no
case please thee; nor again the training of an artificial body,
as over-stepping the workmanship of God. And thou wilt
| de Spect. ap. Cypr. c. 9. 'apparently) actrices " enacters." comp.
because so produced once in the Theoph. ad Autol. iii. 15 Auct de
year at the Floralia. Spect. ap. Cypr. c. 7. Lact. vi.' 20.
* auctnces. Rig. (from conjecture Arnob. iv. fin.

Good, that the bad be punished; not, to see their punishment. 209
hate men who are fattened upv, because of the idleness of
Greece. Moreover the art of wrestling is a work of the
Devil. It was the Devil who hugged the first human beings
to death. The very attitude is the power of the serpent,
firm for taking hold, tortuous for binding fast, supple for
gliding away. Thou hast no need of crowns. Why seekest x
thou thy pleasures in crowns ?
XIX. We will now look for a reproof of the amphitheatre also
from the Scriptures. If we maintain that cruelty, that impiety2,
that brutality is permitted us, let us go to the amphitheatre. If
we be such as we are reported to be", let us delight ourselves with
human blood. ' It is a good thing when the guilty are punished.'
Who but a guilty man will deny this ? And yet an innocent
man cannot rejoice in the punishment of another, for it more
befitteth the innocent to grieve, because that a man like unto
himself hath become so guilty as to be so cruelly punished.
But who shall be my warrant that the guilty are always
sentenced to the beasts or whatever the punishment be, so
that no violence is done to innocence also, either from the
vengeance of the judge, or the weakness of the advocate, or
the urgency of the torture ? How much better therefore is it
not to know when the wicked are punished, lest I should
know also when the good perish, if indeed there be any
savour of good among them. At all events unconvicted
gladiators come to the sports, that they may become the
victims of public amusement. But even as respecteth those
who are condemned to the sport, what mannfer of thing
is this that, from a lesser fault, they go on, in the way of
correction, to be murderers? But this is my reply to
Heathens. Far be it from my wish that the Christian should
be taught at greater length how to hate this show. Although
no one is able to describe all these things more completely
than myself", unless it be one who is still a spectator, I
would rather not complete the tale than call it to mind.
XX. How vain therefore, yea, how desperate, is the
Y See Cypr. ad Donat. §. 6. • Apol. c. 9.
z Ib. p. 6. ed. Oxf. " Fathers are b as having been born a Heathen,
spectators of their own sons ; a brother see Apol. c. 18. and probably de Pcenit.
is in the ring, his sister close by." c. 1. as also of Gentile sins, de Res.
Impietas includes want of natural af-. Cam. c. 59.
fection, natural piety. P

210 Ifphrenzy, cruelty, immodesty, sin outof shows, then in shows also.
De reasoning of those, who, hanging back doubtless to gain
V^E2l" admission0 for their pleasure, plead that no mention of such
abstinence is specially marked out in the Scriptures, which
/directly forbiddeth the servant of God to mix with assem
blages of this kind. I heard lately a new defence of a
certain play-lover. ' The sun,' saith he, ' yea, even God
Himself, is a spectator from Heaven, and is not defiled.' In
truth the sun carrieth his rays even into the common sewer
and receiveth no pollution : and would that God beheld
none of the crimes of men, that we might all escape His
judgments ! But He beholdeth even robberies ; He be
holdeth also falsehoods, and adulteries, and deceits, and
idolatries, and these very shows themselves ! And therefore
it is that we will not behold them, lest we be seen by Him,
Who beholdeth all things. Thou distinguishest, O man,
between the accused and the judge: the accused, who is
accused because he is seen, the judge, who is the judge
because he seeth. Do we therefore give our minds to mad
ness beyond the boundaries of the circus also, and bend our
thoughts to immodesty beyond the doors of the theatre, and
to insolence beyond the race-course, and to merciless cruelty
beyond the amphitheatre, because God* hath His eyes also
beyond the chambers, and the tiers, and the curtains ? We
do err : in no place and at no time is that excused which
God condemneth : in no place and at no time is that lawful,
which is not lawful at all times and in all places. Herein is
the perfectness of Truth, and hence the complete subordi
nation, and the uniform reverence, and the constant obedi
ence which is due to it, that it changeth not its opinion, nor
varieth its judgment. That, which in real truth is either
good or bad, cannot be otherwise. But all things are
determined by the Truth of God.
XXI. The Heathens, with whom there is no perfection of
truth, because God is not their teacher of truth, define good
and evil according to their own will and pleasure, making
that in one case good, which in another is bad, and that in
one case bad, which in another is good. Thus therefore it
hath come to pass, that the very man who would hardly lift
• admittenda? Cod. Ag. Edd. Rig. conjectures « amittendse," needlessly.

Inconsistent to endure in theatres, things shunned in private life. 211
up his cloak in public for his bodily necessity, cannot in the
circus disport himself in any other way than by obtruding
all his shame upon the eyes of all : and he, who guardeth
the ears of his virgin daughter from every lewd word, doth
himself carry her to the theatre to such words and actions :
and the very man, who in the streets restraineth or protesteth
against one that carrieth on a quarrel by blows, doth in the
race-course give his voice in favour of more serious battles :
and he who shuddereth at the corpse of a man that hath died
in common course, doth in the amphitheatre bend down most
enduring eyes upon bodies mangled and torn in pieces and
begrimed with their own blood : nay he who cometh to the
show to testify his approval of the punishment of a murderer,
doth himself with whips and rods urge on the gladiator to
murder against his will : he too who demandeth the lion for
each more notable murderer, demandeth for the atrocious
gladiator the staff and the hat": while- he sendeth for him
back again who is slain, for a near view of his countenance,
more pleased to examine him closely whom he wished to
put to death at a distance ; so much the more cruel if he
wished it not.
XXII. What wonder are these inconsistencies in men,^
who confound and interchange the nature of good and evil,
through the inconstancy of their feelings, and the variable
ness of their judgment ? The very patrons and managers of
the shows degrade ", on account of the very profession for
which they honour them, the charioteers, the players, the
wrestlers, and those most loving men of the arena, to whom
men surrender their souls, women, or even men, their persons, ^/

d The " staff" (rudis) freeing from prived of honours, degraded from the
the necessity of fighting; the " cap" tribes, acknowledged as foul, made in-
(pileus) if slaves, freeing them wholly, famous." This seems to have been
The staff might be given after 3, the relaxed as to the " wrestlers" and
cap after 5, years. Ulpian ap. Lips. " charioteers," on the very ground of
Sat. ii. 23. These being demanded by their not being players ; they were
the people for distinguished gladiators, " inhoneste personse," not " infames."
were, as T. says, the rewards of blood- Ulp. ib. A soldier, who acted, was
shedding. capitally punished, (ib.) see also Bu-
e See Ulpian ap. Bulenger de lenger de Circo, c. 50. de venat. circi
Theatro i. 50. (de infamia theatri) i-. ult. They were mostly slaves;
Aug. de Civ. D. ii. 14. " The Romans whence Adrian refused the people's re-
reject players from all honours." and quest to set one free, as unjust to his
27. " The actors whereof the praise- master. Dio ap. Onuphr. Panvin. de
worthy temper of Roman virtue de- Lud. Circ. i. 11.
p2

212 Infamy of players condemns plays ; unreality displeases God,
De and for the sake of whom they commit the things which they
^23 condemn : yea tney openly sentence them to disgrace and
 degradation, excluding them from the council-chamber, from
the rostra, from the senate, from the knighthood, and from
all other honours, and some outward adorningsf. What
perverseness ! they love those whom they punish, they
degrade those whom they approve ; they honour the craft,
they disgrace the craftsman. What sort of a judgment is
this, that one should be blackened for the things whereby he
hath his merit? nay, what a confession is it of the evil of a
thing, when the authors of it, even when they are most
approved, are not without disgrace !
XXIII. Seeing then that the reflecting mind of man, even
in spite of the opposing interest of pleasure, judgeth that
such persons ought to be condemned to a sort of rack of
infamy, with the forfeiture of the advantages of worldly
,/ honours, how much more doth the justice of God punish the
i"" workers of such things ! Shall that charioteer please God,
the disquieter of so many souls, the minister to so many evil
1 statu- passions, to so many humours ' : crowned like a priest, or
stored coloured like a pimp, whom the Devil hath dressed up to be
caught away, in rivalry of Elias, in a chariot8. Shall that
man please Him, who with a razor changeth his features, an
infidel towards his own countenance, which, not content with
making it approximate to Saturn and Isis and Bacchus, he
so submitteth to the insults of buffets, as though he were
Mat^3imoc]jirig the commandment of the Lord ? Even the Devil,
forsooth, teacheth men to give their cheek patiently to be
^^mitten. So too he hath, by means of shoes, made the
Matt. 6, Tragcedians taller, because no man can add one cubit to his
stature. He would make Christ a liar. But ao-ain I ask
whether the very use of masks can be pleasing to God, Who
Ex.20, forbiddeth the likeness of any thing1', how much more of
4' j i. His own image', to be made ? The Author of Truth loveth
not that which is false. Every thing which is feigned is
I adultery in His sight. Wherefore He, Who condemneth all
' Insignia of rank. c. 2. 3.
n The" history of Elijah seems to h See note B. on Apol. p. 110
have been used as a serious defence of '.The human countenance.
the sh»ws. See de Spect. ap. Cypr.

Christian converts known to Heathen by renouncing shows. 213
hypocrisy, will not approve of one that counterfeiteth a voice, y1
different sexes or ages, or that maketh a show of loves,
passions, groanings, tears. But when He declareth in the
law that he is accursed who putteth on a woman's garments, Deut.
how shall He judge the pantomime, who is also trained in all Vp?l
things pertaining to a woman ! And shall that boxer forsooth
escape unpunished? those scars from the csestus, those
lumps on his fists, those swellings on his ears, he received
from God when he was formed ! God committed those eyes
to him Jin order that they might be put out with blows ! I
say nothing of him, who putteth another man in the lion's
way before himself, lest he be less a murderer than x he who ' <luam
afterwards slayeth the same.
XXIV. In how many more ways must we go on to argue, Y
that not one of those things, which come under the head of
shows, is pleasing to God, and that that which is not pleasing
to God doth not befit the servant of God ? If we have shewn
that all these things have been ordained for the sake of the
Devil, and have been furnished forth from the things of the
Devil, (for all things, whatsoever are not of God, or are dis
pleasing to God, are of the Devil,) this will be that ' pomp of
the Devil,' against which we make our vow in receiving the -y\/
sign of Faith": and of that, which we abjure, we ought not to
be partakers neither in deed, nor in word, nor in beholding
nigh nor afar off. But do we not renounce and rescind that
sign in rescinding the testimony thereof? Doth it therefore
remain that we demand an answer from the Heathens them
selves ? Let these now tell us in their turn, whether it be law
ful for Christians to deal with a show. But hereby do they
chiefly discover that a man hath become a Christian, from his
renouncing the shows. He therefore clearly denieth himself
to be such, who taketh away the mark whereby he is known.
And what hope remaineth in a man of this sort ? No one
goeth over to the camp of the enemies, unless he hath thrown
down his own arms, unless he hath deserted the standard of
his own chief and his oaths to him, unless he hath made a
covenant to perish together with them.
XXV. Will he at that season think upon God, seated \
where there is nothing that cometh of God? He will
k See above, c. 4.

2 1 4 Shows opposed to and drive out all subjects of Christian thought.
\
De have, I suppose, peace in his mind, while battling for the
vT 25*- charioteer ! He will learn modesty while gaping upon the
 buffoons ! Nay in all the show, no offence will more meet us,
than that very over-careful adorning of the men and women.
The very community of feeling, their very agreement or dis
agreement in party-spirit, doth, by their intercourse, fan the
-sparks of carnal lusts. Finally, no one in entering the show,
thinketh of any thing more than to be seen and to see. But
while the tragoedian is ranting, will he be considering the
crying aloud of some Prophet ? And amidst the music of
the effeminate player will he be meditating a psalm within
himself? and when the wrestlers shall be acting, will he be
ready to say that a man must not strike again ? will he
moreover be able to be moved with pity, whose eyes are
fastened on the bites of bears, and the sponges ' of them
that fight with nets ?w, God avert from His people so great
a desire after murderous pleasure ! for what manner of
thing is it to go from the Church of God into the Church
'of the Devil? from the sky (as they say) to the stye™?
to weary afterward, in applauding a player, those hands,
which thou hast lifted up to God ? to give thy testimony
for the gladiator out of the mouth, with which thou hast
uttered Amen to That Holy Thing"? to say, for ever
1 Probably to staunch the blood. turn'' is inserted before " Sanctum"
m De ccelo, ut aiunt, in caenum. " bearing with him the Holy Spirit, if
» Sanctum. The holy Eucharist, he could," and " Christi Sanctum Cor-
derived probably (as has been suggested pus" omitted. This may have been
to me) from S. Matt. 7, 5. as a reverent occasioned by a difficulty in the
title, which should be understood only words, "if he could ;" in that the
by Communicants, not by strangers. Holy Eucharist would remain with him,
The name occurs, with the addition whereas the Holy Spirit might depart
" Sanctum Domini" in S. Cyprian, de from him. The author may mean,
Unit. c. 7. de Lapsis, c. 11. and 16 however, that although he bore about
bis. In the de Spectac. ap. Cypr. c. 7. with him " That Holy Thing," it
ed. Bened., " Sanctum" occurs alone, ceased to be such to him.) S. Cyprian
explained shortly afterwards by " Eu- ad Demetr. c. 1. uses " Sanctum" ab-
charistiam, Christi sanctum Corpus." solutely, in reference to S. Matt, but
And this is a sort of comment on T. not to the Eucharist. S. Augustine
since the author imitates him through- (quoted by Rig.) speaks of the " Amen"
out. The words are, " daring to bear in reference to the Holy Eucharist,
with him, if he could, That Holy Thing Serm. ad Inf. ante Altare de Sacr.
into a brothel [the Theatre], who when [Serm. 272. in die Peut. postrem.] " If
dismissed from the Church hastening then ye are the Body and Members of
to the show, and yet bearing with him, Christ, your mystery is placed on the
after his wont, the Eucharist, carried Table of the Lord; ye receive your own
around the Holy Body of Christ amidst mystery. To that which ye are, ye
the impure bodies of harlots." (In Fell's answer Amen, and by answering, sub-
edition, (which is here altogether less scribe. For thou hearest, The Body
accurate,) and in some MSS. '.' Spiri- of Christ, and answerest, Amen.

Visitations on Xtian play-goers ; persecutions require earnestness.215
and ever to any being whatsoever, save to God and
Christ - ?
XXVI. Why may not such men be in danger of devils
entering into them ? for the case hath happened, the Lord is
witness, of that woman who went to the theatre, and returned
thence with a devil. Wherefore when the unclean spirit, in
the exorcism p, was hard pressed because he had dared to
attack a believer, he boldly said, ' and most righteously 1
did it, for I found her in mine own place.' It is well known
also that there was shewn to another in her sleep, on the
night of the day in which she had heard a tragedian, a linen
cloth ' upbraiding her with that tragedian by name, and
that this woman at the end of five days was no longer in the
world. How many other examples also have been furnished
in those, who by communion with the Devil in the shows,
have fallen away from the Lord ! For no man can serve two Mat. 6,
masters. What communion hath light with darkness ? „ '
What hath life with death ? We ought to hate these 6, 14.
assemblies and meetings of the Gentiles, were it only that
the name of God is there blasphemed, that the lions are
there every day called for against usr, that it is thence that
persecutions are decreed, thence that temptations are sent
forth. XXVII. What wilt thou do, when discovered in this
estuary of impious voices ? not that thou canst suffer any
thing there from men : no one knoweth thee for a Christian :
but think what becometh of thee in Heaven. Doubtest^v,
thou that in this crisis, in which the Devil is raging against
the Church, all the Angels are looking down from Heaven,
and marking every man, whosoever hath spoken blasphemy,
whosoever hath listened to it, whosoever hath ministered )( V
Be thou a member of the Body of taxerxes, reign for ever." (J/ ailmt)
Christ, that true be thy Amen." [add jElian. Var. Hist. i. 32. (ap. Lac. ad
Serm. 334. in Nat. Mart. " To His Apol.c.34.)Thewords, "O king, live for
Pledge thou sayest daily, Amen,"] and ever," would have a different meaning,
S. Ambrose de Sacr. iv. 5. " The priest as spoken by Daniel, who believed in
saith to thee, The Body of Cheist, a " life everlasting."
and thou sayest, Amen, that is, True. P See on Apol. c. 23. p. 57 and 60.
What the tongue confesses, let the af- 1 perhaps, as a winding-sheet.
feetions retain." ' See Apol. c. 35. 40.Ferrar. de Vet.
• " Conquests shalt thou conquer Acclam. et plausu, 1. 8. c. 18. (ap.
from everlasting," exclamation to Com- Hav.)
modus, Dio 1. 72. (Rig.) " O king Ar-

2 1 6 Goodin plays drugspoison ; Xtian'sjoy and grief not with world.
Ds^with his tongue, or with his ears, to the Devil against God ?
VL28'.wllttnou not then flee from these chairs of the enemies of
Ps. l, l. Christ, this seat of pestilences, and the very air which
resteth upon it, defiled with the voices of the wicked ? It
may be that sweet things are there, and such as be pleasing,
and sincere, and some which are even good. No one
mixeth poison with gall and hellebore, but throweth in
the evil thing amidst seasoned dainties, and things of
exceeding sweet savour. So also, whatsoever deadly thing
the Devil contriveth, he mixeth with the things of God,
such as are most pleasing and acceptable. All things
therefore which are therein, whether they be brave, or
honest, or high-sounding, or melodious, or refined, account
of them forthwith as of drops of honey from a venomous
reptile; and deem not thy greediness after pleasure of
bo much moment as the danger which cometh by its
sweetness. XXVIII. On such sweets let his own guests be
fattened: the places, and the times, and the bidder to
the feast, are their own. Our feasts, our marriage, are
not yet; we cannot sit down with them, for neither can
they with us. The thing is ordered by turns. Now are
John 16, they glad, we afflicted : the world, He saith, shall rejoice ;
ye shall be sorrowful. Let us mourn therefore, whilst the
heathen rejoice, that we may rejoice, when they shall begin
to mourn ; lest if we now rejoice together with them, we
may then mourn together with them likewise. Thou art
too nice, O Christian, if thou desirest pleasure in this world
also; nay thou art exceeding foolish if thou thinkest this
pleasure. Certain philosophers have given this name to
peace and quietnesss; herein is their joy, herein their
avocation', herein also their boast. Dost thou breathe me a
sigh for goals and theatres, and dust and sand ? Prithee tell
me : cannot we live without pleasure, who are to die with
pleasure ? for what else is our desire but that which is the
Phil, l, Apostle's also, to depart from_ the world and to be received
with the Lord? Here is our pleasure, where is also our
desire. • Apol. c. 38. being " called away" from the world.
' including, by the force of the term,

Christian's joys and spectacles. 217
XXIX. But now suppose that thou art to pass this life in
delights. Why art thou so ungrateful as not to be content
with, and not to acknowledge, the pleasures, so many and
such as they are, which God bestoweth upon thee ? For
what can be more delightful than reconciliation with God Rom. 5,
the Father and our Lord ? than the revelation of the Truth ? 10'
than the discovery of errors ? than the forgivenesss of so
many past sins ? What greater pleasure than a disgust for
pleasure itself ? than a contempt for the whole world? than
true liberty ? than a pure conscience ? than a sufficiency of
life ? than the absence of all fear of death ? to beat down,
as thou dost, under thy feet the gods of the nations ? to cast
out devils? to do cures? to seek for revelations"? to live
unto God ? These are the pleasures, these the shows of the
Christians", holy, everlasting, free. In these, view thy games
°01iSL^r.&-1AX -ifibjJildJfi^^ world^jthe seasons j
gliding by; county the spaces of time ; look to the goal of the
consummation of all things; defend the companies of the
Churches ; bestir thyself at the signal of God ; rise upat_
the trumpet of the Angel ; glory in the palms of the martyrs.
If knowledge, if learning delight thee, we have enough of
books, we have enough of verses, enough of sentences,
enough also of songs, enough of voices; not fables, but
verities ; not cunningly wrought, but simple strains. Wouldest
thou both fightings and wrestlings ? Cases are at hand, not
slight but manifold1. Behold uncleanness thrown down'nonpar-
by chastity, perfidiousness slain by faithfulness, cruelty Jmj*d
beaten by mercy, wantonness overlaid by modesty: and restored
such are our games, in which we ourselves are crowned.
Wouldest thou also" somewnat of blood ? thou hast Christ's.
XXX. But what sort of show is that neai; at hand" ?
the Coming of the Lord, now confessed, now glorious,
now triumphant. What is that joy of the Angels ? what
the glory of the rising saints? what the kingdom of the •
u 1 Cor. 12, 9. 10. " To another, the has the Evening Prayer, " Visit me
gifts of healing, — to another the work- with the visitation of Thine own ; re-
ing of miracles, to another, prophecy." veal to me wisdom in the visions of the
See on Apol. c. 23. p. 57. S.Cyprian night. If not, for I am not worthy, &c."
speaks of revelations to himself after ' imitated in the de Spect. ap. Cypr.
this ; Allix singularly finds in this v. penult.
mention of " revelations" a trace of x the end of the world being looked
Montanism. Our own Bp. Andrews for as at hand.

218 Terrors of the Day of Judgment.
d/ righteous which followeth* ? what the city of the new
VL30! Jerusalem ? And yet there remain other shows : that last
and eternal Day of Judgment, the unlocked for, the scorned1
of the Nations, when all the ancient things of the world,
and all that are rising into life, shall be consumed in
one fire? what shall then be the expanse of the show?
Is. 14, whereat shall I wondera? whereat laugh? whereat rejoice ?
ps" s2 6. whereat exult? beholding so many kings, who were
Ps. 58, declared to be admitted into Heaven, with Jupiter himself
*0- and all that testify of himb, groaning together in the lowest
20. ' darkness ? those rulers too, the persecutors of the Name
of the Lord, melting amid insulting fires more raging than
those wherewith themselves raged against the Christians :
those wise philosophers moreover reddening before their own
disciples, now burning together with them, whom they
persuaded that there was nothing which appertained to
Godc, before whom they affirmed that there were either
no souls, or that they should not return again to their
former bodies3: poets too trembling before the judgment-
seat, not of Rhadamanthus, not of Minos8, but of the
unlooked-for Christ. Then will the tragic actors be the
more to be heard, because more loud in their cries amidst
real affliction of their own : then the players to be recog
nized, more dissolute by far when dissolved by fire: then
the charioteer to be gazed on, all red' upon his fiery
,, Y wheel: then the wrestlers to be viewed tossing about, not in

y probably the Millennium, as in which they must stand in awe, and to
__Apol. c. 48. expand hints, which are given for their
^*See on de Test. An. c. 4. p. 136. own warning. There appears, however,
u. s and t. throughout these treatises, an intention
a A truth lies at the basis of the to act upon the minds of the heathen,
following painful description, since (as even Gibbon implies in this case,)
Scripture says, " The righteous shall so that he may have used this unsubdued
rejoice when he seeth the vengeance ;" and fearfully vivid description, in order
Tertullian, however, seems to have to impress them the more.
been hurried away by his imagination, b Apol. c. 21.
and (as happens not uncommonly to c i. e. that He was unconcerned
people) in the vehemence of his de- about the things of this world, Apol.
scription to have forgotten what he c. 47.
was describing — endless misery. Cer- & Apol. c. 48.
tainly, the righteous will " rejoice" e Apol. c. 23.
in God's vengeance upon His enemies, f In allusion to the colours worn by
(Ps. 58, 10, &c. Rev. 18, 20. xix. 1—3.) the different factions, of which red was
but it is not for the uninspired, to joy one.
beforehand in the justice of God of

Sight of the Lorb: if things future such, what when come? 219
the theatre, but in the fire — unless perchance I may even
then not desire to see them, as wishing rather to fix my
gaze, never to be satisfied, on those who have furiously Ps.2,12.
raged against the Lord. This, I shall say, is He, the son j°hn 5>
of the carpenter or the harlot8, the destroyer of the Sabbath, jonn 8
the Samaritan and Who had a devil. This is He, Whom 48-
ye bought of Judas: this is He, Who was smitten with
a reed and with bufferings, dishonoured with spittings,
drugged with gall and vinegar. This is He, Whom the
disciples stole secretly away, that it might be said that He Mat. 28,
had risen again, or Whom the gardener removed, lest hisM" 2_
lettuces should be injured by the crowds of visitors ". Such 64.
shovgs as these, such triumphs as these, what praetor, or
consul1, or quaestor, or priest, shall of his own bounty
bestow upon thee ? and yet we have them even now in
some sort present to us, through Faith, in the imagination
of the spirit. But what are those things which eye hath 1 Cor.
not seen, nor ear heard, neither have entered into the heart
of man? Greater joys, methinks, than the circus, and .
both the theatres ", and any race-course. V
6 Alluding to the Jewish blasphemy Tertullian's.
under the title of Panthera, Orig. c. ' " This is a spectacle, which not
Cels. i. 28. 32. Schabbat fol. 104, b. praator or consul exhibiteth to them,
and Sanhedrin f. 67. a. ap. Wagenseil but He Who is Alone both before all
conf. lib. Toled. Jesch. p. 15. ubi pi. things, and above all things, yea and
S. Jerome Ep. 14. (al. 1.) ad Heliod. of Whom are all things, the Father of
§. ult. in part imitates this passage, and our Lord Jesus Christ." de Spect. ap.
retains the word. Cypr. fin.
•> This last seems to be irony of k Theatre and Amphitheatre.

220 Idolatry tht sum of all sin.

OF IDOLATRY.

[Lumper (1. c. Art. 15.) places the " De Idololatria" in A.D. 198, on the following
grounds. It was written during a period of great public rejoicings at Rome,
(c. 15.) and so probably A.D. 198, on Severus's victory over Albinus ; since,
of the two other occasions recorded, Severus's accession, after the death of
Julian, A.D. 193, (Xiphilin. lxxiv. 2.) is too early, that on his return from
the East, A.D. 203, (Xiph. lxxvi. 1. Herodian. iii. 10.) too late. 2. It appears
(c. 17.) that Christians might then hold office, which is very unlikely after the
commencement of Severus's persecution. 3. The expulsion also of the sooth
sayers from Italy (c. 9.) was probably on occasion of their being consulted
about the life of Severus, just before the Parthian war, when he put many of
them to death, A.D. 198. (Spartian in Sever, c. 15.)]

De I. The principal sin of mankind, the chief guilt of the
vii*!. wor^a) tne whole cause of its judgment, is idolatry. For
though each separate crime hath its own special character,
and is marked out for judgment under its own proper name
also, yet is it summed up under the sin of idolatry. Set
aside names: consider operations. An idolater is also a
murderer. Askest thou whom he hath slain ? If it addeth
any thing to the comprehensiveness of the title, I answer,
not a stranger, nor an enemy, but himself. By what snare ?
by that of his own error. By what weapon ? by sin against
God. By how many blows ? by as many as are his idola
tries. He who denieth that the idolater perisheth, will
deny that the idolater committeth murder. In like manner
thou mayest discover in the same man adultery and
fornication ; for he that serveth false gods, is without doubt
an adulterer of the Truth, because every falsehood is an
adultery. So also is he sunk in fornication : for who that
dealeth with unclean spirits doth not go about defiled and
corrupted ? And therefore is it that the holy Scriptures use
the word " whoredom" in reproach of idolatry. It con-

Idolatry may be committed manifoldly, not by overt aet only. 221
stituteth fraud, methinks, if any take that which is another's,
or deny to another his due ; and in truth fraud committed
against man is a sin of the highest rank. But idolatry
defraudeth God, denying Him His own honours, and
bestowing them upon others, so that with fraud it joineth
insult .likewise. But if fraud, as well as whoredom and
adultery, bring death, then in these ways also is idolatry
equally unacquitted of the crime of murder. After such
sins, thus deadly, thus swallowing up salvation, all the
rest also in some measure, and each in its separate place,
have their proper character represented in idolatry. In
this is likewise the covetousness of this world. For whatCoI.3,5.
solemnity of idolatry is there without the trappings of
dress and ornament ? In this are all kinds of lasciviousness
and drunkenness ; seeing that these solemnities are chiefly
frequented for the sake of feasting and gluttony and lust.
In this is unrighteousness; for what is more unrighteous
than that which knoweth not the Father of righteous
ness ? In this also is vanity ; for all the manner of
it is vanity. In this is lying ; for its whole substance
is a lie. So it is that all are found in idolatry, and
idolatry in all. But besides this, since all sins whatsoever
are in their spirit contrary to God, and there is nothing
contrary in its spirit to God, which is not accounted to
belong to devils and unclean spirits, whose servants the
idols are, without doubt whosoever committeth sin com-
mitteth idolatry; for he doeth that which pertaineth to
the masters of idols.
II. But let all the various names of sins separate them
selves unto their own proper acts, and idolatry remain for
that, in which it itself consisteth ; sufficient in itself is a
name so much at enmity with God, a groundwork of crime
so abundant, which putteth forth so many branches, diffuseth
so many channels, that from hence is most fully derived the
substauce of the many shapes in which idolatry in all its
breadth must be foreshunned. For in many ways it over-
throweth the servants of God, and that not only when
unrecognized, but also when disguised. Men for the most
part imagine that idolatry is to be simply understood in
these ways only; if a man either burn incense, or offer

222 Avoid idolatry in lesser shades, as adultery and murder ;
De sacrifice, or keep a feast, or bind himself to any sacred rites
yjjL" or priestly offices: just as though one should suppose that
adultery should be accounted to consist in kisses, and in
embraces, and in actual carnal intercourse; or that murder
should be counted to lie only in the shedding of blood and
the taking away of life. But we know of a surety how
much more widely the Lord disposeth these things, when He
Mat. 5, noteth adultery even in desire, if a man shall throw his eye
lustfully and excite his mind immodestly ; while He judgeth
v.22 sqq. murder to consist even in a word of evil-speaking or railing,
and in all violence of anger, and in neglect of charity
l John towards a brother, as John teacheth that whosoever hateth
' ' his brother is a murderer. Otherwise both the wisdom of
the Devil in his evil designs, and that of the Lord God
1 altitu- in the rule whereby He guardeth us against the depths of
restored the Devil, would lie within narrow compass, if we were
with A judged for those sins only, which even the Heathens have
24. ' ' determined should be punished. How shall our righteousness
Mat. 5, aooun(i above the Scribes and Pharisees, as the Lord hath
commanded, unless we shall have thoroughly perceived the
abundance of that which is opposed to it, that is, of unrighte
ousness ? But if the head of unrighteousness be idolatry,
we must first be fore-armed against the abundance of idolatry,
whilst we discover it not only in those things which are
manifest. In former days there was for a long time no idol.
Before that the contrivers of this monstrous thing burst
forth, the temples were solitary, and the shrines empty °, even
as there remain unto this day, in some places, the traces of
ancient times. Yet was there carried on, not nominally, but
practically, idolatry. For even at this day it can be carried
on, away from a temple, and without an idol. But when the
Devil brought into the world the makers of statues and
images and every kind of similitude, the handy-work of this
curse of mankind, yet in its infancy, obtained both its name
and advancement from the idols. Henceforth every craft,
which in any manner produceth an idol, became the source
of idolatry. For it mattereth nothing whether the moulder
form, or the sculptor carve, or the embroiderer work it, for
a See on Apol. c. 25,

Idols,asnotto be worshipped,notto bemade,ofany substance orformZZS
neither doth it matter for the material, whether the idol
be formed of plaster, or of colours, or of stone, or of brass, or
of silver, or of needle-work. For since even without an idol
there can be idolatry, surely wheiV there is an idol, it
mattereth not of what sort it be, of what material, of what
form, lest any should suppose that that only is to be
accounted an idol, which is consecrated under a human
form. To shew this, the interpretation of the word e'Soj
is necessary : in the Greek it signifieth ' form,' hence the
word siltaKov, being made as a diminutive, hath in the same
manner in our language produced ' formula.' Wherefore
every form or formula claimeth to be called an idol. Hence
idolatry is every office and service concerned with any idol.
Hence also every maker of an idol is in one and the same
sin, unless the people were guiltless of idolatry, because
they consecrated for themselves the image of a calf and not
of a man.
IV. God forbiddeth an idol to be made as well as to be
worshipped. As a thing, to be capable of being worshipped,
must first be made, so, if it may not be worshipped, the first
care must be that it be not made. For this cause the Divine
law, in order to the rooting out of the materials of idolatry,
proclaimeth, Thou shalt not make any image, adding like- Ex. 20,
wise, nor the likeness of those things which are in heaven, 4-
and which are in the earth, and which are in the sea. Such
crafts as these hath it wholly forbidden to the servants of
Godb. Enoch" had before foretold that " the daemons and
b See Note B. on Apol. p. 110. spurious Theodoti, Eel. Proph. §. 2.
c The book of Enoch is quoted again, Origen quotes it, de Princ. i. 3. 3. iv. 35.
de Cult. Fem. i. 3. T. there attests " by and with the clause, " if any like to
some it is not received, since neither is receive it as holy," torn. 6. in Joann.
it admitted into the Jewish code :" he §. 25. but says that " the books so
supposes that Noah may have pre- inscribed were not reputed Divine in
Berved it orally, or have been inspired the Church," c. Cels. v. 54. nor by the
to restore it ; receives it because it con- Jews, on which account he says he will
tains prophecies of our Lord, and so not dwell upon it, but on undoubted
belongs to us ; because " all Scripture Scripture, Horn. ult. in Num. §. 2.
useful to edification is divinely in- and by S. Hilary, in Ps. 132. §. 6.
spired," and as being attested by the as " nescio cujus liber." Abp. Lau-
Apostle Jude : the Jews may have re- rence shews (Prel. Diss. p. xxix sqq.)
jected it because speaking of Christ that it is quoted in the Zohar, and so
whom Himself speaking they rejected, was extant in Chaldee among the Jews,
S. Ireneeus says on its authority, that before the time of our Lord. The re-
Enoch discharged a mission to the ferences to it in the Fathers are col-
Angels, (4. 16. 2.) By S. Clement lected by Fabricius, Cod. Pseudep. V.
Alex, it is not quoted; only in the T. p. 160 sqq.; only that he and others,

224 Muhers of idols equally condemned with worshippers.
De the spirits of the angels that fell away, woidd change into
VIL4. idolatry all the elements, the whole gear of the world, the
things which are contained in heaven, in the sea, in the
earth, so that they should be consecrated in the stead of
God, in opposition to the Lord d." Human error therefore
worshippeth all things, save the Creator Himself" of all
things. The images of these are idols : the consecration of
those images, idolatry. Whatsoever idolatry doth, must
needs be charged upon every maker of every idol. Finally,
the same Enoch fore-condemneth, in his commination, both
the worshippers of the idol and its makers together. And
again*, " I swear unto you, O sinners, that a just perdition is
prepared against the day of blood. Ye that serve stones,
and that make images of gold, and silver, and wood, and
stone, and earthenware, and that serve phantoms, and devils,
and spirits of ill name, and all false things not according to
knowledge, ye shall find no help from them." But Esaias
is. 44, saith, Ye are My witnesses whether there be any God besides
O T VV ' •* **
' Me. And they that fashion and carve images at that time
were not. They are all vain, who do, according to their own
pleasure, things which shall not profit them. And so after
wards the whole of that declaration testifieth against the
makers as well as the worshippers, the close of which is,
Is. 44, Know ye that their heart is ashes ; and they do errx, and no
iei errant man can deliver his own soul. On which head David in like
restored manner saith of the makers : Let them that make them be
LXX. like unto them. And what shall I, a man with an indifferent
Ps. 115, memory, say? what farther proof can I supply? what can I
repeat from the Scriptures ? as though either the word of the
Holy Spirit were not enough, or there were need of con-

suppose (it seems without authority) not rely on it; which is the view of
that the statements in Justin M. &c. as S. Jerome, (in Tit. i. 12 sqq.) and
to the fallen angels are derived thence, apparently of S. A ugustine, 1. c.
see ab. p. 54. n. c. on Apol. c. 22. It <l This is a quotation from the Book
is classed among apocryphal books in of Enoch, only cited in the oblique form
the Constt. Ap. (vi. 16.) so spoken of of narration; for T. introduces the next
by S. Jerome, (de Virr. 111. c. 4.) as quotation with "Denique idem Enoch,"
also by S. Augustine strongly, de Civ. and a third, with " Et rursus." I do
D. xv. 23. 4. (and again, xviii. 38.) not however find the two first in Abp.
Out of this book, however, S. Jude was Laurence's Translation.
guided to select what was a true pro- « o. xcvii. 7. 8. Abp. Laurence's
phecy of Enoch's, although they who Translation.
have not his infallible guidance, may

Necessity of a living no excuse for unlawful trades. 225
sidering farther, whether the Lord hath first cursed and
condemned the makers of those things, whose worshippers
He curseth and condemneth !
V. We will surely reply with more pains to the excuses
of craftsmen of this sort, who never ought to be received
into the House of God, did men but know the law of that
House. Now this saying which is wont to meet us, ' I
have nought else whereon to live,' may be retorted somewhat
sharply, ' Therefore thou must live — if according to thine
own laws, what hast thou to do with God ?' Then as to the
proof which they dare to bring from Scripture, that the
Apostle hath said, As every man hath been found, so let him 1 Cor.
abide. According to that interpretation then we may all7,20"
abide in sin ; for there is not one among us who hath not
been found a sinner, since Christ came down for no other
cause than to deliver sinners. Likewise they say, that the
same Apostle hath taught, according to his own example,
that every one should work with his own hands for his living. 1 Cor.
If this precept be maintained in respect of every sort of4, 12"
hands, methinks that thieves about the baths ' live by their i Aires
own hands, and even robbers work with their hands thatbalnca" tore?
whereby they may live : likewise that forgers execute false
writings — not surely with their feet, but— with their hands:
and that players labour for their living not with their hands
only, but with all their members. Let the Church then be
open to all who support themselves by their own hands and
their own labour, if no exception be made of those crafts
which the law of God alloweth not.
But some man saith, in answer to our assertion that it is for
bidden to make the likeness of any thing, ' Why then did Moses
in the wilderness make the likeness of a serpent in brass'?'
Those figures are of a distinct character, which prepared the
way for any hidden dispensation, not in abrogation" of the law, s eroga-
but as an emblem of that which causeth them to be made. Other- J.^""* ™rf
wise, if we interpret these things, as the enemies of the law,
do we also ascribe, as do the Marcionites, inconsistency to
the Almighty? Whom they in this manner annul as being
changeable, in that He in one place forbiddeth a thing, in
' See adv. Jud. c. l6. adv. Mar.c. ii. in Justin M. Dial. §. 94.
22. S. Barn. c. 12. Jewish interlocutors

226 Brazen Serpent excepted case; typeofsinslainby Cross of Christ.

De another commandeth it. But if any one feigneth not to see
VI.°6. tnat that image of the brazen serpent, after the manner of one
hanging, signified a type of the Cross of the Lord, which
was to deliver us from serpents, that is from the angels of
the Devil, while it hanged up the Devil, that is the serpent,
which had been slain by its means e, (or whatever other
interpretation of that figure hath been revealed to more
worthy men,) so long as the Apostle declareth that all things
happened at that time to the people in a figure, I am content
that the same God, Who in the law forbad any likeness to
be made, should by a special precept have interposed His
command h that the likeness of a serpent should be made.
If thou obeyest the same God, thou hast His law, Thou
shalt not make the likeness of any thing, if thou regardest

1 Cor.
10, 11.

S See adv. Jud. 1. c. adv. Marc. iii.
18. T. here seems to develope the full
meaning of the type, how it at once
represented sin and the author of sin
destroyed and nailed to the Cross, and
Him also who knew no sin, but was
made sin for us. S. Greg. Naz. Or. 45.
in Pasch. §. 22. looks on it as the
emblem of sin and Satan slain by the
Cross. So S. Aug. Tr. 12. in S. Joh.
§.11. " What is the serpent lifted up p
The Death of the Lord on the Cross.
For because death was by the ser
pent, death was figured by the likeness
of a serpent. The bite of serpents is
deadly; the Death of the Lord life-
giving; the serpent is hung up, that
the serpent may be powerless ; death is
hung up, that death may be powerless."
c. Adim. c. 21. " Upon the wood hung
that death, which through the woman
came to the man by the persuasion of the
serpent, whence also Moses raised up
the serpent on the wood to signify His
death." And Theodoras Prodromus (in
Expl. Can. Cosmse Hieros. ap. Lac.)
exclusively so. In another point of view,
S. Aug. and other fathers regard it, as
a type of Him, Who " came in the
likeness of sinful flesh;" as the brazen
serpent was the likeness only of the
serpent; so Theodoret (qu. 38. ad
Num. yet apparently combining both
as Tert.) S. Cyril Alex. 1. ii. in Joh.
c. 10. S. Greg. Nyss. de Vit. Mos. v. fin.
t. i. p. 246. Ambr. de Sp. S. iii. 8.
Aug. de Pecc. Mer. et Rem. i. 31.
Chrys. ad Joh. 3. The two views are
combined in a striking passage of

Origen in reference to a different sub
ject, the hanging of the king of Ai. Hom.
8. in Jos. 63. " The Cross of our Lord
Jesus Christ was two-fold ; i. e. consists
of a two-fold character, because visibly
the Son of God was crucified in the
flesh ; invisibly on that Cross the Devil
with his principalities and powers was
nailed to the Cross. (Col. ii. 14, 15.)
So then the character of the Lord's
Cross was two-fold ; one of which the
Apostle Peter says, that Christ cruci
fied left us an example, (1 Pet. ii. 22.)
and this secondly, in which that Cross
was the trophy, set up of the Devil,
whereon he was to be crucified and
triumphed over. Therefore, lastly, the
Apostle Paul (Gal. 6, 14.) gave a two
fold character of the Cross ; for he
said that two contraries were crucified,
himself being holy and the world sinful,
no doubt after the same pattern as we
said before, of Christ and the Devil."
Even Philo remarkably connects this
event with the fall, de Agr. p. 315. ed.
Mangey. " These things seem strange,
a serpent speaking with human voice
deceived Eve, and again a serpent to
others brought deliverance by the sight
alone." h Interdixit restored with A. Lac.
quotes also from Isidor. Etymol. 1. v.
a passage in which " interdixit" is
said to be = " interim dixit ;" " that ix
' interdictum,' which is by the judge
pronounced nt"- in perpetuity, but for
correction at the moment, for a time,
in the mean season."

Making idols, a worshipping Satan in act. 227
also the command touching the likeness made afterwards,
do thou also follow Moses' example, and not make any
image contrary to the law, unless God command thee
likewise. VI. If no law of God had forbidden idols to be made by
us ; if no voice from the Holy Spirit had denounced the
makers of idols, no less than their worshippers; we might
conclude for ourselves, from our own Sacrament, that such
crafts are contrary to the Faith. For how have we renounced
the Devil and his angels ', if we make them ? what sort of a
putting away have we professed of those — I do not say with
whom, but — by whom we live ? Into what sort of enmity
have we entered with those, to whom we are bound for the
sake of our own maintenance ? Canst thou deny with the
tongue, what thou confessest with the hand? destroy by
words, what thou buildest up by deeds ? preach One God,
who makest so many? preach the true God, who makest
false gods ? ' I make them,' saith one, ' but I worship them
not.' As if there were any reason why he dare not worship
them, other than that for which he ought likewise not to
make them, namely, the sin committed in either case against
God ! But verily thou dost worship them, who providest
that they may be worshipped. And thou worshippest them
not with the spirit of any worthless savour of sacrifice k, but
with thine own ; nor at the cost of the life of a beast, but of
thine own life. To these thou offerest up thy mind; for
these thou makest libations of thy sweat; for these thou
kindlest thy wisdom. Thou art to them more than a priest,
since it is through thee that they have a priest. Thy
diligence is their glory. Deniest thou that thou worshippest
that which thou makest? but they deny it not, to whom
thou sacrificest that richer, better gilded, and more perfect
victim1, thine own salvation !
VII. The zeal of Faith might speak on this head all the
day long, mourning that the Christian should come from the
idols into the Church, from the workshop of the enemy into
the house of God : that he should raise to God the Father
1 See on the de Cor. c. 3. victim, and opposed to yaXaimie
v Apol. c. 22. 23. Herod, i. 183. as major is to lactens,
1 TiXimc. Denoting a full-grown Liv. xxii. 1. [Tr.] Apol. u. 30.
Q2

228 Hands to be pure, that give or receive the Body of Christ.
De hands that are the mothers of idols: should worship Him
VI. 8. with those hands, which are themselves worshipped m out of
the Church in enmity to God : that he should approach
those hands to the Body of the Lord ", which bestow bodies
on daemons. Nor is this enough. It were a small matter
that they should receive from other hands That Which they
defile, but they themselves also deliver to others That Which
they have defiled. Makers of idols are chosen into the
ministry of the Church. Horrid sin ! The Jews laid violent
hands but once upon Christ: these every day assault His
Body. O hands worthy of being cut off! Let them now con-
Mark 9, sider whether it were said only in a figure, If thine hand
offend thee, cut it off? What hands ought more to be cut
off than those by which the Body of the Lord is offended?
VIII. There are also many other kinds of crafts, which,
although they pertain not to the making of idols, do never
theless, with the same sinfulness, make ready those things,
without which idols can do nothing. For it mattereth
nothing whether thou buildest or adornest; if thou furnishest
a temple, an altar, or its chapel: if thou beatest out the
gold leaf, or makest the ornaments, or even the niche:
a work of this sort is the greater of the two, which giveth
to the idol not its form but its dignity. If the necessity
of a livelihood is so strongly pleaded, they have other sorts
of work, which, without transgressing the line of religious
duty, that is, without helping to form an idol, may help
towards a living. The plasterer knoweth how to repair
roofs, and to put on coats of plaster, and to dress a cistern,
to form mouldings in relief, and to wreathe walls with

m In that what they make is wor- giving, and saving mysteries of Thy
shipped, de Res. Carnis, c. 6. All-holy Body and Thyprecious Blood;"
n See Bingham, 15. 5. 6. for other and in the Homily " Of the worthy re-
instances of the primitive custom of eeiving and reverent esteeming of the
receiving the holy elements into the Sacrament of the Body and Blood of
communicant's own hand, and the Christ." P. I. fin. " Take thou this
appeals founded thereon. Our own lesson, 0 thou that art desirous of this
Divines express themselves in the Table, of Emissenus, a godly father,
same way, as Tertullian here, e. g. that when thou goest up to the reverend
Bp. Andrews' Devotions, " As Thou Communion, thou look up with faith
didst not disdain that harlot, like me, upon the Holy Body and Blood of Thy
who was a sinner, coming to Thee and God, thou marvel with reverence, thou
touching Thee, — so me too — deign to touch it with the mind, thou receive it
receive to the touch and partaking of with the hand of thy heart, and thou
the immaculate, supernatural, life- take it fully with thy inward man."

Idolatrous trades not needed even for support of this life. 229
many other ornaments besides images. The painter also,
and the worker in marble and in brass, and every carver
knoweth much easier branches of his own art. For he
that formeth a statue, how much more easily doth he polish
a slab ! He that out of a linden tree carveth a Mars, how
much more quickly doth he build a closet ! There is no art
which is not the mother or the sister of some other art.
There is no one thing not dependent on another. The
arts have as many branches as men have wants. But
(thou wilt say) there is a difference in respect of wages
and the price of labour. So is there also in the labour
itself. The lesser pay is made up by the greater frequency
of the work. How many walls are in want of statues ?
how many temples and shrines are built for idols ? but
what abundance of dwelling-houses, and courts, and baths,
and insulated buildings". The sock and woman's shoe are
gilded every day ; Mercury and Serapis not every day.
Let luxury and pride suffice for the gains of handicraft :
they are more abundant than all superstition. Pride will
want, sooner than superstition, dishes and goblets". Luxury
consumeth crowns also more than religious observance
doth. Since therefore we exhort men to such kinds of
craft, as touch not an idol, nor the things which belong
to an idol, and since the same things are common both
to man and idols, we ought to take care of this also, that
nothing be required by any at our hands, with our know
ledge, for the use of idols. Which thing if we allow of,
and use not the means, so1 common, of hindering it, 'tam
I do not think that we are free from the contagion of
idolatry, whose hands are found employed, not in ignorance,
in the service or for the honour and the use of devils.
IX. We observe among the trades certain professions
also, which minister to idolatry. Of astrologers I need
not even speak. But since one in these days hath chal-
0 insuls ; here, in its original usage, detached, (Ib. xv. 43.) it came to be
"palaces," such as were separated the common name, especially for large
from the continuous lines of houses by buildings, which in the decay of the
gardens, courts, &c. and so distinct city, were let out by floors to different
from " domus," Tac. Ann. vi. 45. persons : see Hoffmann v. Insularii
Nero, having enjoined, after he burnt Faeciol. in v.
the city, that houses should be built P Apol. c. 6.

230 Magianswho sought Chr istno plea for Magicians who deny Him ;
Db lenged me to it, by defending his adherence to that
viL9 profession, I will say a few words. I allege not that
 he honoureth idols, whose names he hath written in the
heavens, to whom he hath assigned all the power of God,
nor that on this account men think that God is not to
be sought after, presuming that we are led by the un
changeable will of the stars'1. One thing only I advance,
that those angels who forsook God, who were lovers of
women', were also the discoverers of this curious art", and
on that account were condemned by God. O Divine
sentence, that standeth fast even on the earth, to which
even those who know it not, bear witness ! The astrologers
are east out as are their angels. Rome and Italy are
closed against astrologers, as Heaven is against their
angels'. The same penalty of banishment belongeth both
to disciples and masters. But wise men [Magi] and
Matt. 2, astrologers came from the east. : (we know the connection
of Magian wisdom and astrology with each other:) the
interpreters of the stars therefore were the first to announce
the birth of Christ: the first to bring Him gifts: on this
account (methinks) they bound Christ unto them ! What
then ? Will therefore the religion of those Magi, in these
days also, plead for astrologers ? Their science in these
days forsooth concerneth Christ ! watcheth for and fore-
telleth the star of Christ, not of Satan and of Mars and
of every other of the same class of dead men • But in
truth that science was allowed even to the days of the
Gospel, that, Christ being born, none should thenceforth
read the nativity of any man in the heavens. For therefore
did they then offer to the infant Lord the frankincense,
and the gold, and the myrrh, as the close of the sacrifices
and of the glory of this world, which Christ was to take
Matt. 2, away. That therefore whereof the dream, no doubt by
12- the will of God, warned these same wise men, namely
that they should return to their own country, but by another
way, not by that whereby they had come, was that they
i See Apol. e. 1. Egyptian magicians, i. 69.) S. Augus-
. ?fe T- P - c°;22- r, , ,, • tine> de Civ.Tlei, iii. 7. also attributes
De Amm. c. 57. de Cult.Fem.i.2. the correct answers of astrologers to the
Justin M. Apol. n. §. 5. (and of their agency of daemons ; see also Lact. ii. 17.
continued agency, Apol. 1. 14. in the t Tac. Ann. ii. Suet. Vitell c. 14

had thenceforth to walk another way; i. e. forsake the old. 231
should not walk according to their former sect", and not
lest Herod should pursue them, who did not pursue them,
who did not even know that they departed by another
way, since he did not even know the way by which they
had come. And so we ought to understand it to mean
the right way and the right religion. Wherefore it was
the rather commanded that they should thenceforward
' walk' by another way. So also that other kind of Magic,
which worketh by miracles", and set itself up in rivalry
even against Moses, prolonged its day through the patience ' ] pati-
of God up to the times of the Gospel. For after that,'°^ed
Simon Magus, now become a believer y, because he had
still some thoughts remaining of the sect of sorcerers,
namely, that, among the other miracles of his craft, he
might sell the Holy Ghost also through the imposition of
hands, was accused by the Apostles, and cast out from
the faith. The other sorcerer, who was with Sergius Paullus,
because he withstood the same Apostles, was punished by
the loss of his eyes. And this the astrologers also, I
believe, would have brought on themselves, if any had
met with the Apostles. But when sorcery is punished, of
which astrology is a species, surely the particular case is
condemned in the general one. After the Gospel, thou
canst no where find sophists', or Chaldaeans, or enchanters,
or diviners, or sorcerers, who were not manifestly punished.
Where is the wise? where is the scribe? where is the 1 Cor.
inquirer of this world1? Hath not God made foolish the1'
wisdom of this world ? Thou knowest nothing, O astrologer,
if thou didst not know that thou wert to become a Christian:
if thou didst know it, thou oughtest to have known this
also, that thou couldest afterwards have nought to do with
u This second and typical sense of / See on Simon Magus, S. Cyril Intr.
the words, whether in reference to the 2. p. 1. and not. a. Scriptural Views of
Magi or ourselves, is given by S. Holy Baptism, p. 229 sqq. ed. 2.
Ambrose, Exp. Ev. see Luc. 1. ii. §. 45. z A title given to the Chaldaean
S. Hilary in Matt. c. i. y- 5. S. Jerome soothsayers, de Jejun. c. 7. here, in
ad loc. S. Aug. Serm. 220. de Epiph. iv. reference to the traipis, 1 Cor. 1, 20. So
§. ult. Leo Serm. 33. (al. 32.) in Epiph. Clem. Al. Strom, i. The name is used
iii. §. 4. who however unites with it the by Philo also, de Josepho, and by Jul.
literal sense, which T. seems, in his Firm. Mathes. ii. 12. " Vates demum,
strong mode of speaking, to reject* The magos, sophistas," Herald. Digr. i. 17.
literal sense is given by Justin M. a Ambrosiaster ad loc. explains the
Dial. §. 78. passage in the same way.
* Apol. c. 23.

232 Idolatries involved in office of schoolmaster ;
Db that art. That art would teach thee thine own danger,
vn°i0.which foretelleth the climacterics of others. Thou hast
Acts 8, neither part nor lot in this matter. He cannot hope for
21 • the kingdom of Heaven, whose finger or whose rod abuseth
Heaven. X. We must enquire also concerning schoolmasters, and
the other professors of learning. Or rather we cannot doubt
that they are akin to idolatry in many shapes. First, because
they must needs proclaim the gods of the Gentiles, declare
their names2, genealogies, fables, and all such things as
adorn and honour them : then must they observe also their
solemn rites and festivals, as men whose own revenues are
thereby supplied. What schoolmaster without a table of the
seven idols a ? Yet will he attend the five days' festival*.
The very first payment from a new scholar he devoteth both
to the honour and the name of Minervac; so that, though he
be unprofaned by any idol, yet in word he may be said
to eat of that which is offered to an idol. Why is there less
of defilement in this than in that which a trade presents
which is openly called after the name and honours of an
idol? The Minervalia are as much sacred to Minerva, as
the Saturnalia to Saturn, which at the time of the Saturnalia
must of necessity be celebrated even by menial servants.
Likewise must he catch at new years' gifts, and the feasts of
the seven hills'1, and of the winter solstice, and must demand
all the presents pertaining to that of Caristia". On the feast
of Flora the schools must be hung with garlands. The
flamens' wives and the adiles offer sacrifice: the school
is honoured by presents on the holidays specially appointed.
The same thing is done on the birthday of an idol : every
' pomp of the Devil' is attended. Who will suppose that
these things befit a Christian, save he who shall think
that they are fitting also for one who is not a schoolmaster?
* those belonging to each god. quinquatria tamen frequentabit, i. e.
* The Planets, ad Nat. i. 13. even if he have not the one, he will do
11 Quinquatria, the same as the the other.
Panathensea. The attendance brought c Minerval.
fresh pupils, " discipulos attrahit ilia d of Rome. The Agonalia, a Decem-
novos." Ovid. Fast. iii. 830. ap. Rig. ber festival.
Rig. suggests the interpunction, and « rites connected with the comme-
the adherence to the MS. reading ; Quis moration of the Heathen dead.
hidimagister sine tabula vii idolorum?

yet heathen science may be learnt, rejecting its idolatries. 233
We know it may be said, 'If it be not lawful for the
servants of God to teach literature, neither will it be lawful
for them to learn it: and how then could any one be
instructed in human wisdom, or be taught at all to think
or to act, when literature is an implement for all the con
cerns of life ? How can we set aside worldly studies, with
out which there can be no divine ones?' Let us enquire
therefore into the necessity of a literary education. Let us
consider that in part it cannot be allowed, in part cannot be
avoided. The believer is more capable of learning literature
than of teaching it: for the nature of learning is different from
that of teaching. If the believer teacheth literature, then
while he teacheth the praises of idols therein introduced,
without doubt he commendeth them; while he delivereth, he
affirmeth them ; while he mentioneth, he beareth testimony
to them. The very gods he denoteth by that name, whereas
the law forbiddeth (as we have said) that the names of Ex. 23
gods be uttered, and that that name should be put upon 13- 7
a vain thing'. Hence faith in the Devil first beginneth to
be built up from the first beginnings of education. Ask
whether he committeth idolatry, who catechizeth concerning
idols ! But when the believer learneth these things, if he
already understandeth what he is, he neither receiveth them,
nor alloweth them ; much more if he hath long understood.
And even where he hath but begun to understand, he must
needs first understand that which he hath first learned, that is,
the things concerning God and the Faith. Wherefore he will
cast away these things, and receive them not, and will be as
safe as one who knowingly receiveth poison from one who
knoweth it not, and doth not drink it. Necessity is ac
counted an excuse for such an one, because he cannot learn
in any other way. But it is as much more easy not to
teach than not to learn letters, as it is more easy for the
believing scholar not to approach all the other defilements of
the schools belonging to public and private solemnities, than
for the master not to frequent them.
f Tert. applies this commandment in Plagis et x Preec.) §. 3. S. 9. (de x
the same way, c. Prax. c. 7. S. Aug. Chordis) §. 3. S. Cyprian, Test. iii. 12.
(with the same construction) to false and S. Jerome, ad Zach. 8, 16. take it
belief in our Lord, Serm. 8. (de x in the usual way.

234 All trade hazardous; in things used in idolatry, idolatry.
De XI. Suppose we consider all its other sins as touching
vi°lii tne*r origms'j — m tne nrst Place covetousness, the root of
i de ' ' all evil; whereby some being ensnared, have made ship-
nerati- week concerning faith ; (though covetousness is by the same
Tre-3' Apostle called also idolatry;) next, lying, the servant of
stored COVetousness; (of false swearing, I say nothing, since it is not
6, 10.' lawful to swear at all;) — doth commerce befit the servant of
} 'lfg- God ? But if covetousness be away, which is the cause
Col. 3, of getting gain, when the cause of getting gain ceaseth, there
Mat. 5 Wlu De no longer need of commerce. But be it that there is
34- some honesty in the trade, free from the anxiety of watchfulness
against covetousness and falsehood ; I think that that falleth
into the sin of idolatry, which pertaineth to the very soul and
spirit of idols, which pampereth every daemon. Is not this,
in very truth, the chief of all idolatries ? No matter whether
the same merchandize (I speak of frankincense, and other
foreign productions used in sacrifice to idols) be used also
by men for unguents in medicine, by us E also as aids more
over in the burial of the dead. In truth, when the pro
cessions, when the priesthoods, when the sacrifices per
taining to idols are furnished by means of your dangers, your
losses, your inconveniences, your anxieties, your journeyings
to and fro, and your traffic, what else art thou proved to be
than a purveyor to idols. Let no one argue that in this
manner one might dispute against every kind of commerce.
All sins of a graver cast, in proportion to the greatness of the
danger, open a wider field for diligent watchfulness, that we
not only abstain from them, but from those things through
which they are committed. For though a thing be done by
others, it maketh no difference, if it be done through me.
In nothing ought I to be necessary to another, when he
doeth that which is not lawful for me to do. Inasmuch as
I am forbidden to do it, I ought to understand that I must
take care that it be not done through me. Finally, in
another case, wherein the guilt is no lighter, I abide by
the same predetermination. For, whereas I am forbidden to
commit fornication, I lend neither assistance nor connivance
in this thing to others; for in that I have separated mine
<s in that Christians did not burn their dead, see Apol. c. 42.

All share in forbidden things, forbidden, and so sale of incense. 235
own flesh from brothels, I acknowledge that 1 cannot
possibly exercise the trade of pandering, or any such gainful
craft, for the sake of another. So likewise the prohibition
against murder sheweth me that the master-gladiator also
must be shut out from the Church : nor will he be guiltless
of doing himself that which he helpeth others to do. But
here is a decision more in point. Suppose that the con
tractor for the public victims should come over to the faith,
will you allow him to continue in that trade ? or if a man
already a believer should begin to drive the trade, will you
think that he ought to be retained in the Church " ? I trow
not; unless one is also to wink at the seller of frankincense,
for to one trade it belongeth to supply the blood, to another
the incense. If, before idols were in the world, idolatry, as
yet unembodied in a shape, was carried on by means of such
merchandize ; if even now the work of idolatry is chiefly
wrought without an idol by the burning of incense', doth
not the seller of frankincense do the better service even to
the daemons ? for idolatry can go on more easily without an
idol than without the wares of the seller of frankincense.
Let us appeal to the conscience of the believer himself.
With what face will a Christian seller of frankincense, if
he shall pass through the temples, spit or blowk upon the
smoking altars, for which he hath himself provided ? with
h On the employments which ex- Prud. Perist. ix. 121 ;) or, through the
eluded from the Sacraments, see Bing- absence of the idol, Christian soldiers
ham, 11.5.7. 16. 4. 10. were imposed upon by Julian to burn it,
1 Arnobius (1. vii. p. 232.) speaks of and then treated as apostates, Greg.
frankincense as " taking the first place Naz. Or. iv. in Jul. (i.) §. 80. Coinp.
in the ceremonies," and that the hea- Chrys. Hom. de S. Barlaam, §. 2. and
then " services were maimed without Basil, Hom. 17. de eod. (ap. Kortholt
it." Hence tbe burning incense was a ad Plin. Ep. p. 88 sqq. who furnishes
chief test in the persecutions of Chris- the above.)
tians; and to this it was the more k Both, actions, used to express
adapted, the outward, essential, act of aversion and non- communion with the
burning it being so slight, two or three thing so rejected : as to the first, see
grains (turis granum, Plaut. Psen. ii. 1. ad Uxor. ii. 5. Prudent. Perist. x. 920.
mica turis, Ov. Trist. iii. 12. Tib. El. 1 . the second, Apol. c. 23. p. 60. and n. c.
4. ap. Brisson de Form. i. p. 20. ap. add Caecil. ap. Minut. F. p. 77. deos
Apol. c. 30.) with two or three fingers, despuunt, Prud. c. Symm. i. 580. "who
" It seems to them absurd to be tor- in the city spitteth not at the gore-
tured and slain rather than throw into stained altar of Jove ?" Martyrol. Vet.
the fire incense taken with three fin- ap. Elmenhorst, ad Minut. "Despising
gers," " with two little fingers," " duo- them and spitting upon the images they
bus digitulis," Jer. Ep. 14. (al. 1.) ad are dragged to the theatres. After
Heliod. §. 5. digitis tribus, Ov. Fast. ii. being led to sacrifice, spitting on the
573. (comp. Apol. c. 30. p. 71.) This idol itself, they fortified their foreheads
is urged as a ground of compliance ; (ap. with the Cross."

236 Our Lord learned against all pleas of necessity.
De what consistency will he exorcise1 his own foster-children, to
Yix\2 wnom he hath given his own home as a store-house ? If
 indeed he cast out a devil™, let him not hug himself upon his
faith, for he hath not cast out an enemy. He ought to
prevail easily upon one whom he feedeth every day. No
craft therefore, no calling, no trade, which supplieth any
thing either for the furnishing or the making of idols, can be
free from the name of idolatry, unless we understand idolatry
to be something altogether different from the service and
worship of idols.
XII. In vain we flatter ourselves about the necessity of
man's subsistence, if, after having sealed our faith ", we say,
' I have not whereon to live;' for I will now answer this
abrupt statement more at large. It is spoken too late. For
thou oughtest to have considered this beforehand, after the
Luke 14, example of that most prudent builder, who first counteth the
cost of the work, and his own powers, lest, failing when he
hath begun, he be afterwards put to shame. But even now
thou hast the words of the Lord, and ensamples which take
from thee all excuse. For what sayest thou ? ' I shall
Luke 6, be poor.' But the Lord calleth the poor, blessed. ' I shall
Mat. 6 n°t nave food.' But, saith He, Take no thought for food.
31- And for clothing we have a pattern, the lilies. ' I had need
Mat. 19, of worldly substance.' But ' Thou must sell all things and
21- distribute to the poor.' ' But I must provide for my chil-
Luke 9, dren, and for them that come after them.' No one putting
his hand to the plough and looking back is fit for the work.
Mat. 6, ' But I had entered into engagements to serve.' No man
24 Mat. 16 can serve two masters. If thou wilt be the disciple of the
24. Lord, thou must take up thy cross and follow the Lord : that
is, thou must take up thy afflictions and crosses, or merely
Mat. 19, thy body which is after the fashion of a cross". Parents,
wives, children, will be to be left for the sake of God. Dost
thou doubt concerning trades, and business, and professions,
even for the sake of children and parents ? It was plainly
shewn to us that pledges, and crafts, and business must
be abandoned for the Lord's sake, at the very time when
l see Apol. c. 23. p. 60. u. b. *> see on Apol. u. 30. and Justin M.
m ib. p. 57. and note u. Apol. i. 55.
" in Baptism, see de Spect. «.-. 24.

Breath of Idolatry to be shunned afar off, like pestilence. 237
James and John, being called by the Lord, left both their Mat. 4,
father and the ship: when Matthew was made to rise from'11' 22'
. ¦/ Mat 9 9
the receipt of custom: when even for a man to bury his
father was too much tardiness for Faith. No one of those, Like 9,
whom the Lord chose to Himself, said, ' I have not whereon 6°'
to live.' Faith feareth not hungerp; it knoweth that it
must despise even hunger for the sake of God, not less than
every sort of death. It hath learned not to regard the life;
how much more the meat. How few have fulfilled these Mat. 6,
things! but the things which are hard with men, are easy r ' „
•j, f, , J Luke 18,
with God. 27.
XIII. Nevertheless we must so comfort ourselves con
cerning the kindness and the mercy of God, as not to
indulge our wants even to the borders of idolatry, but to
shun like a pestilence every breath of it even afar off, not
only in those things of which we have before spoken, but
in the whole range of human superstition, (whether in the
service of its own gods, or of dead men, or of kings,) as
of a thing which pertaineth to the same unclean spirits,
sometimes by means of sacrifices and priestly ministrations,
sometimes by shows and the like, sometimes by festivals.
But of sacrifices and priesthoods what need have I to
speak ? and as touching shows and such like pleasures,
we have already filled a book specially about them''. In
this place it is meet that we treat of festivals, and other
extraordinary solemnities, in which we allow sometimes
our wantonness, sometimes our fear, having fellowship with
the Heathens in things pertaining to idols, contrary to the
rule of our Faith. I shall first dispute this question,
whether the servant of God ought to have fellowship in
such matters even with the Heathens themselves, whether
in respect of dress, or of meat, or any other particular of
their rejoicing. The precept to rejoice with them that Rom.
do rejoice, and weep with them that weep, was spoken '
by the Apostle concerning his brethren, when he exhorted
them to be of one mind. But in these things light hath v. 16.
no fellowship with darkness, nor life with death r: otherwise 2 Cor.
P Copied by S. Jerome, Ep. 14. ad 1 The De Spectaculis.
Heliod. §. 10. ' De Spect. c. 26.

238 Xtians at heathen rites,known, ensnare them,unknown,themselves.
Db we annul that which is written: The world shall rejoice,
vn°i4 but ye shall lament. If we rejoice with the world, we
j0hn 16, must fear lest we lament also with the world. But let
20- us lament while the world rejoiceth, and then shall we
hereafter rejoice while the world lamenteth. So also
Lazarus, when in hell he obtained comfort in Abraham's
bosom, and the rich man on the other hand, when placed
in the torment of the flame, did, by a rival retribution,
make equal their vicissitudes sf evil and good.
There are certain days for the dispensing of gifts which
are the payment, with some of an honour due, with others
of a debt for hired service. ' Now then,' thou sayest, £ I shall
receive mine own, or repay that which is another's.' If men
have, through superstition, consecrated this custom among
them, why dost thou, a stranger to all their vanities, take part
in ceremonies devoted to idols ? as if the rule concerning
the day were fixed for thee also, so that thou canst not,
except thou observe the day, either pay that which thou
owest to a man, or receive that which is owed unto thee
by a man ! Tell me the form in which thou wouldest be
sued3. For why conceal thyself too1, when by another's
1 Cor. ignorance thou defilest thine own conscience ? If thou art
' ' not unknown to be a Christian, then thou art tempted,
and thou actest, contrary to the knowledge of the other,
as though thou wert not a Christian. But then again" thou
wilt be winked at ! Thou hast been tried, and yielded up.
Surely whether in the one way or the other thou art guilty
Mat. 10, of being ashamed of God. But whosoever shall be ashamed
Mark 8, °.f Me before men, of him will I also be ashamed before
38. My Father which is in Heaven.
XIV. But most men have now begun to think that it
is pardonable if they do sometimes as the Heathen do, that
• i. e. is the Heathen whom thou when it rather eives occasion to dpfilp
joinest in these observances, to know thvself f g occasion to defile
thee to be a Christian, or no? If he '» Plea of opponent, « He will not
^I^etn1'fi?^gain? S-eJngit DOtice me> »^her Christian or no
t °tL dtfle *? °™ con^nce. He will regard me simply as debtor or
If he know thee, then thou smnest creditor." T. » Whatever thou art in
against his too, teaching him that there man's sight it is a trial ™H «L, Jn
Christ™06 betWeen Heathen a"d haV£ fa&" AddSS.'Sf probacy
i-nristian. used as a law-term, " made over" into
t i. e. what gain in concealment, Satan's power, condemned

World's blasphemy not to be caused nor avoided by sin. 239
the Name be not blasphemed*. But the blasphemy, which
is by all means to be avoided by us, is, methinks, this:
If any one of us lead an Heathen to blaspheme with good
cause, either by deceiving, or by injuring, or by despitefully
using another, or by any other cause of just complaint,
for which our Name is deservedly attacked, so that the
Lord also is deservedly wroth. But, if it be said of every
blasphemy, My Name is blasphemed through you, then is. 52, 5.
are we all utterly lost; since the whole circus doth by*10"'-
wicked voices attack that Name for no fault. Let us
cease y, and the Name will not be blasphemed. Rather
let it be blasphemed, whilst we are abiding in, not falling
out of, our course of duty; whilst we are approved, not
whilst we are reprobates. O blasphemy akin to martyrdom ! 2 Cor.
which attesteth that I am a Christian, at the very time 13, 7'
when it for that cause protesteth against me ! To speak
evil of our observance of the Religion is to speak well
of our Name. If, he saith, / desired, to please men, /Gal. 1,
should not be the servant of Christ. But the same elsewhere ,
commandeth that we should take care to please all men, 10, 32.
even as I, saith he, please all men in all things. Did he33,
forsooth please men by keeping the feast of Saturn, or
the Kalends of January? or by patience and meekness, 2Tim.2,
by gravity, by gentleness, by sincerity ? In like manner T;J 2 7
when he saith, / am made all things to all men, that I\ Cor.
may gain all, was he made an idolater to idolaters ? an ' 22-
heathen to heathens ? a worldly man to worldly men ?
For although he forbiddeth us not to company with
idolaters, and adulterers, and other wicked persons, saying,
For then must ye needs go out of the wo-rld, he doth not l Cor. 5,
surely so change1 the restraints upon our conversation,
that, because we must needs live and mingle with sinners,
we may therefore also sin with them. It is one thing to
live together, which the Apostle alloweth : another to sin
together, which no one alloweth. We may live with the
heathen : we may not die with them. Let us live with
all men : let us rejoice with them in that we have a common

* by the Heathen, when provoked * " immutat
by the opposition of Christians. mittit," " give t

; habenas." Lac. " im-
1 the reins."
y i. e. to be Christians.

240 Christians need not Heathen festivals, having more of their own.
Db nature, not a common superstition. We have the like
yjj0^ souls with them, not the like Religion : we share the same
 —-world, not the same error. But if we have no right of
fellowship in such matters with aliens, how much more
sinful is it for brethren to assort together therein! Who
can endure or maintain this ? The Holy Spirit reproacheth
Is. 1,14. the Jews for their feast days. Your sabbaths, saith He,
and your new moons, and your ordinances, My soul hateth.
And do we, to whom these sabbaths belong not, nor the
new moons, nor the feast days once beloved of God,
celebrate the feasts of Saturn, and of January, and of the
Winter solstice, and the feast of Matrons? For us shall
offerings flow in ? presents jingle ? sports and feasts roar ?
Oh ! truer fealty of the Heathen to their own religion ;
which taketh to itself no rite of the Christians ! No Lord's
Day, no Pentecost, even had they known, would they
have shared with us ! For they would be afraid, lest they
should be thought Christians : we are not afraid lest we
be openly declared to be heathens ! If thou must needs
have some indulgence for the flesh too a, thou hast it; and
thou hast not only as many days as they, but even more.
For the heathen festival is on but one day in every year;
thine upon every eighth day. Gather out the several
solemn feasts of the Heathen, and set them out in order:
they will not be able to make up a Pentecost.
Mat. 5, XV. But, saith the Scripture, let your works shine: yet
now-a-days it is our taverns and our gates that shine. In
these times thou wilt find more doors of Heathen than of
Christian men without their lamps and laurels b. And of this
kind of doings likewise what thinkest thou ? If it be in
honour of an idol, doubtless honour done to an idol is
idolatry. If it be for the sake of a man, let us remember
that all idolatry is committed for man's sake ; let us remem
ber that all idolatry is worship paid to man, seeing that it is
allowed even by their own worshippers % that the gods of
the Heathens themselves were formerly men. Therefore it
mattereth nothing whether that superstitious worship be
paid to the men of a former or of the present age. Idolatry
a During the Pentecostal season •> Apol. u. 35.
there was no fast. De Cor. u. 3. c Apol. J. 10 11

WkataChristianhas,maybeyieldedtoCai.iar;whatheis,isGod's.24l
is condemned not on account of the persons who are set up
in rivalry', but because of the services performed, which 'oppo-
appertain unto daemons. We must render unto Ccesar the restore(i
things which are Ccesar' s: well that He hath added, and
unto God the things which are God's. What then are tfAeMat.22, 21
things which are Caesar's? They are those, for instance,
concerning which the question was then raised, whether
tribute was to be given to Ccesar or not. Wherefore also
the Lord required that the tribute money should be shewn to
Him, and asked concerning the image, whose it was. And
when He had heard that it was Ctesar's, He said, Render
unto Caesar the things that are Ccesar's, and unto God the
things which are God's. That is, render unto Casar the
image of Ccesar, which is on the money, and unto God, the
image of God, which is in man ; so that thou givest unto
Cffisar money, unto God thine own self. Otherwise, if all
things be Caesar's, what will be God's ? Sayest thou then,
' The lamps before my doors and the laurel on my door-posts
are in honour of God ?' Surely it is not because they are an
honour to God, but to him, who, in the stead of God, is
honoured by such-like services, as far, that is, as they are
seen, and saving those their effects, which are unseen, and
appertain unto devils. For we ought to know of a surety,
if there be any to whom, through ignorance of this world's
learning, it is not known, that the Romans had gods even of
their doors", Cardea so called from ' cardines2,' and Forculus 5 hinges
from ' fores V and Limentinus from ' limen «,' and Janus, him- a doors
self from ' janua5 :' and surely we know that, although these h^esh"
be empty and feigned names, still when they are drawn aside 5 gate
to superstition, daemons and every unclean spirit take them to
themselves, as bound to them, by consecration; otherwise
the daemons have no individual names ; but wherever they
find a token of themselves, there also they find a name.
Among the Greeks also we read of Apollo Thyraeus, and the
daemons called Antelii, the guardians of doors. The Holy
Spirit therefore, foreseeing these things from the beginning,
foretold by the most ancient of the Prophets, Enoch, that even
doors6 would become matters of superstition. For we see
" De Cor. c. 13. Scorp. u. 10. Cypr. e See above, on c. 4.
de Idol. Van. c. 2.

242 Obedience to magistrates to be short of idolatry.
De that other doors also, those in the baths f, are worshipped.
vn°i5 1^ therefore those things which are worshipped in the doors
belong to these daemons, then will both the lamps and the
laurels belong to them. Whatsoever thou doest to the door,
thou doest to the idol. In this place I bring a testimony
from the authority even of God ; for it is not safe to withhold
whatsoever is revealed to one man alone, for the sake doubt
less of all. I know a brothers, who, because his servants
had, on the sudden announcement of public rejoicings, hung
a garland on his door, was in the same night grievously
chastised in a vision. And yet he had neither himself hung
the garland, nor ordered it to be hung, for he had beforehand
gone abroad, and had blamed '¦ the act on his return. Thus
are we in these matters judged in the sight of God according
to the religious conduct of our households also. Wherefore
as respects the honour due to kings or emperors, we have
the rule sufficiently laid down that we ought to be, according
Tit.3, l.to the precept of the Apostle, subject to magistrates and
princes and powers, with all obedience; but this within the
bounds of religious duty, and so long as we are separated
Dan. 3, from idolatry. For for this cause hath that example of the
' c- three brethren gone before, who being in other things obedient
to King Nebuchadnezzar, most perseveringly refused honour
to his image, proving that whatsoever exalteth the measure of
human honour to the likeness of the Divine Majesty, is
Dan. 6, idolatry. So also Daniel, in other things leaning on ' Darius,
continued so long in his obedience as he avoided peril to his
religion. For, that he might not submit to that, he feared
no more the king's lions, than those did the king's fiery
furnace. Let those therefore who have no light, light their
lamps daily: let those over whom fires are hanging fix to
their door posts laurels, hereafter to be burnt. To them
such things are fitting, as proofs of darkness, and omens of
f See de Spect. e. 8. and n. household. Comp. Clem. Al. Padag. iii.
S See similar visions, de Spect. c. 26. 11. (ap. Lac.) " the dissoluteness of the
Reprehenderat, A. &c. Others maid returns back upon the mistress."
correct " deprehenderat, discovered," i Subnixus, here and de Patient, c. 4.
the two words are elsewhere inter- signifies " subjection." It may be
changed in MSS. of Tertullian. In that T. had in his mind the use of
neither case is it implied that the " genibus nixus," and used " sub-
master allowed the act ; he was, in nixus" as " bowed under," but in the
either, chastised for the aisorder of his de Pat. it is joined with an abl

Innocent customs need not be shunned, for others' idolatry. 243
punishment. Thou art the light of the world, and a free Mat. 5,
that everftourisheth. If thou hast renounced temples, make p3! 1, 3.
not thine own door a temple. I have said too little. If
thou hast renounced brothels, give not to thine own house
the appearance of a new brothel \
XVI. But as touching the duties which belong to private
or domestic solemnities, those of putting on the plain gown ',
or those of espousals, or of nuptials, or of giving a name to
a child, 1 cannot think that any danger need be guarded
against, from the taint of the idolatry which is concerned in
them. For we must consider the causes, for which the
service is performed ; these 1 think to be in themselves clean,
because neither the manly dress, nor the ring, nor the
nuptial union, is derived from the honour paid to any idol.
Finally, I do not find any dress cursed by God, save that of
a woman upon a man. Cursed is every one, saith He, that Deut.
putteth on a woman's garment. But the gown, by its very '
name, is that of a man m. Nor doth God forbid a marriage
to be celebrated, any more than a name to be given. ' But
there are sacrifices attached to these things.' Let me be
summoned thither, and let not the fulfilment of my office and
service be any sign of aiding at the sacrifice, and they may
do just what pleaseth themselves. Would it were just what
pleaseth themselves" ! and that we might not see those things,
which it is unlawful for us to do. But since the Evil one
hath so beset the world with idolatry, it will be permitted us
to be present in certain matters, which admit us to do service
to a man, not to an idol. Assuredly, if invited to act as a
priest and to do sacrifice, I will not go, for this service
properly pertaineth to the idol, nor will I ever act in such a
matter by my counsel, by my purse, or by any other aid. If,
being invited for the sake of the sacrifice, I stand by the
sacrifice, I shall be a partaker in the idolatry. If any other
cause attacheth me to him who is sacrificing, I shall be only
a spectator of the sacrifice.
XVII. But what shall slaves and faithful freedmen do ?

k Apol. c. 35. m toga virilis.
1 The white garment, taken on » For, as it is does not please us,
arriving at manhood or 17, toga pura we should be exempt from attendance,
or virilis. if this rule were followed. [Tr.]
r2

244 Difficulties besetting a Christian in the magistracy.
De and officers attending upon their lords, or their patrons, or
vhis cnief magistrates when offering sacrifice ? Even if one
 delivereth the wine to him who sacrificeth, nay if he assisteth
even by a single word proper to the sacrifice, he will be
accounted a minister of idolatry. Mindful of this rule, we
can render our services even to magistrates and powers, like
the patriarchs and others before us", who attended upon
idolatrous kings up to the borders p of idolatry. Hence the
question arose but the other day, whether a servant of God
may take upon himself the ministration of any dignity or
authority, if, either through some favour, or even by cunning,
he can keep himself pure from every sort of idolatry, according
as Joseph and Daniel, who were pure from idolatry, had the
ministration both of dignity and authority, stood conspicuous
in the badge and the purple"1 of all Egypt and Babylon.
Let us allow then that a man may successfully contrive to
move in any honourable office, and bear the name only of
the office, and neither sacrifice, nor lend his authority to
sacrifices, nor contract for victims, nor commit to others the
care of temples, nor look after their revenues, nor exhibit
shows at his own or the public expense, nor preside over
their exhibition, nor make proclamation or edict for any
solemnity, nor even take any oath ; nor again, as respects acts
of power, pass judgment on the life r or honour of any, (for
thou mightest allow of his doing so with regard to their
money,) nor sentence to punishment, nor enact the sentence
beforehand, nor put any man in bonds, nor shut up any in
prison, nor inflict torture upon any, if indeed it be credible
that such things can be done.
XVIII. But we must now treat of the appendages alone,
and the outward pomp of such office s. Each hath his own
° Joseph and Daniel, as below. should adjudge to them. Yet he speaks
r Not so as to set a foot within it. of justice even in capital punishments
. q , ?' Purpura exstitere" restored, by secular authority, as exerted " in
for which Rig conjectured " pnefec- man's behalf," and » religious in its
turee, the Cod. Ag. having exturee severity," (de An. u. 33.) and contrasts
oniJV • t * a.- c , ¦ , " violent ends, decreed by justice, the
Lac. interprets this of enforcing the avenger of violence" with the " savage-
laws ^ against Christians; but Tertullian ness of tortures." (ib. e. 56.) It may
speaks as explicitly against the execu- then only be that he held it unlawful
tion of personal punishments by a unless necessary, not to be discharged
Christian de Cor. c. 11 and so probably by a Christian, of free choice
equally deprecated that a Christian " De Spect. c. 12.

Dress of civil rank may be worn, not of idolatrous office. 245
proper dress, as well for daily use, as for the honour and
dignity of his office. Wherefore the purple, and the gold,
the ornaments of the neck, were marks of dignity among the
Egyptians and Babylonians, in the same manner as in
these days, the bordered, and the striped, and the palm-
embroidered robes, and the golden crowns of the provincial
priests ; but not under the same conditions : for they were
bestowed on those, who deserved the familiar friendship of
kings, only for the sake of honour ; (whence also they were
called the ' empurpled' of kings', from ' purpura,' as men are
called with us ' candidates' from ' toga Candida;') but not
that this appendage should be attached to priesthoods also,
or any other offices pertaining to idols. For had it been so,
surely men of such sanctity and constancy would at once
have refused the polluted garments; and it would have
appeared at once, as it did appear long afterwards, that
•Daniel had not served idols, and did not worship Bel and
the dragon. The mere purple dress therefore was not even
a mark of high office among the Barbarians, but of high
birth: even as Joseph also, who had been a slave, and
Daniel, who through captivity had changed his condition,
obtained the rights of free-men in Babylon and iEgypt,
wearing the dress of barbarian nobility. So to the believer
among us, if need be, the bordered gown of boyhood, and
the lady's robe might be allowed, as marks of birth not of
power; of family not of honour; of rank not of superstition.
But the purple or other marks of dignity and power, being
from the beginning devoted to the idolatry engrafted on
dignity and power, bear the stain of their own profanation ;
since moreover these bordered and striped robes and laticlavi
are put even upon the idols themselves ", and the fasces and
rods are carried before them. And with good cause: for
devils are the rulers of this world : they bear the ensigns of
one ' and the same body, the fasces and the purple robes, i unius
What point then wilt thou gain, if thou usest the dress, ra""'ed
though thou do not the works of the office ? No man can
be accounted clean in unclean things. If thou put on a
' e. g. Liv. 30. 42. Sopatrum ex (ix. 36.) says, " purple was used for
purpuratis et propinquis regis esse. propitiating the gods."
u Vopisc. in vit. Firmi ap. Lac. Plin.

246 Our Lord, by rejecting, condemned pomp.
De garment, which of itself is defiled, it may perchance not be
vii.17. defiled through thee, but thou canst not, through it, be clean.
Moreover now thou that arguest concerning Joseph and
Daniel, know that old things are not always to be compared
with new, barbarous with civilized customs, things begun
with things completed, things pertaining to slaves with things
pertaining to free-men. For these men also were, in their
estate, servants; but thou, who art no man's servant, inas-
i Cor. much as thou art Christ's alone, Who hath also freed thee
* • from the captivity of the world, oughtest to live according to
the rule of the Lord. That Lord walked in humility and
Matt. 8, lowliness, having no certain home, for He saith, The Son of
Man hath not where to lay His head : in dress unadorned,
Mat. n, for else He would not have said, Behold, they that wear soft
clothing are in king's houses: finally in visage and aspect
Is. 53, 2. without beauty11, as also Esaias had foretold. If He exercised
no right of power even over His own people, to whom He
rendered the mean office of a servant; if finally He avoided
being made a king, though knowing that He was a King; He
gave most fully a rule to His people, in thus melting away
the loftiness and pomp as well of dignity as of power. For
who should more have used these honours than the Son of
God ? what fasces, and how many, would attend Him forth !
what purple glisten from His shoulders ! what gold gleam
from His head, if he had not determined that the glory of this
world was foreign to Him and to His people ! That glory
therefore, which He would not have, He hath rejected;
that which He rejected He hath condemned; that which
He condemned He hath concluded under the < pomp of the
Devil.' For He would not have condemned, save what were
not His own; but the things which are not of God could
not be of any other save the Devil. If thou hast < renounced
the pomp of the Devil,' know that whatsoever thereof thou
touchest, is idolatry; let even this admonish thee, that all
the powers and dignities of the world are not only foreign,
but likewise hostile to God, because through these are
punishments devised against the servants of God through
Mgno- these even the penalties prepared for the wicked, unknown'.
restored Bl^ thY birth and <% fortune are an hindrance to thee in
* See note E. at the end of this treatise.

Risk of idolatry in words. 247
resisting idolatry.' To avoid this there can be no lack of
remedies, for, though they be wanting, the single one y at
least remaineth, whereby * thou art thus promoted to a richer ' quo
dignity, not in earth but in Heaven. restored
XIX. Under this head we might seem to have determined
the rale concerning the profession of the soldier1 also, which
is something between dignity and power. But now ariseth
this question, whether a believer can turn himself to the
profession of a soldier, and whether a soldier can be admitted
to the Christian Faith, even from the ranks, or one of a still
lower grade, who is not obliged to deal with sacrifices or
capital punishments. There is no agreement between the
divine and human sacrament, the standard of Christ and the
standard of the Devil, the camp of light and the camp of
darkness. One soul cannot be bound to two masters, to
God and to Caesar. Even Moses carried a rod ', and Aaron
wore a clasp", and John was girt with a leather girdle0, and
Joshua the son of Naue led an army, and the people made
war, if we choose to sport with the subject. But how will
they make war, yea how will they be soldiers in peace0,
without the sword, which the Lord hath taken away? For
even though soldiers came to John and received their rule of
duty, even though a centurion was a believer, the Lord, Luke 3,
in disarming Peter, thenceforth disarmed every soldier. No j '.
dress is lawful for us, which is assigned to an unlawful 11.
action. XX. But seeing that the conversation, which is according
to the Divine law, is put in peril not only by acts but even
by words, (for as it is written, Behold the man and his deeds,
so is it also written, Out of thy mouth thou shalt be justified]) Mat. 12,
we ought to remember that the inroads of idolatry, whether '
through the fault of evil habit or of cowardice, must be
guarded against even in words. The law forbiddeth the
gods of the Heathens to be named, not indeed that we may
not pronounce their names, which our daily converse com-

Y Martyrdom. d de cor. c. 12.
i de cor. c. 11. e The same text is quoted in the
a Which the centurion also bore. Meditations, ap. S. Aug. c. 39. Per-
•> As the soldiers on the shoe. haps it is taken from 2 Kings ix. 11.
<¦ Answering to the soldier's belt.

248 Names of gods may be pronounced but not as gods.
Db pelleth us to mention. For we must often say : ' Thou wilt
VII 21. ^nd kim in the temple of ^Esculapius ;' or ' I Uve in the
street of Isis ;' and ' he hath been appointed a priest of
Jupiter ;' and many other things of like sort, since names of
this kind are introduced even amongst men. For I honour
1 voca- not Saturn, if they have so called ' any by his name ; I
vere honour him no more than I honour Mark, if I call a man
Exod. Mark. But it saith, Tlie name of other gods shall not be
' " mentioned, neither shall it he heard out of thy mouth. This
hath it commanded, that we should not call them gods. For
Exod. in the first part of the law also it is said, Thou shalt not take
20 7
' ' the name of the Lord thy God for a vain thing, that is, ' for
an idol.' He therefore that hath honoured an idol with the
Name of God, hath fallen into idolatry. But if I must needs
speak of these gods, I must add somewhat, whereby it may
appear that I do not call them gods. For even Scripture
nameth the gods, but addeth the words, their or of the
nations; as David doth, when he had named the gods, when
Ps. 96, he saith, All the gods of the nations are devils. This, how-
5- ever, I have advanced, rather as preparatory to future
remarks. But it is the fault of an evil habit to say, " by-
Hercules," " so help me Jupiter's son," besides the ignorance
of some who know not that they are swearing by Hercules.
Moreover what else will an oath be, sworn by them whom
thou hast forsworn, than a juggling of faith with idolatry ?
for who honoureth not those, by whom he sweareth ?
XXI. But it is the fault of cowardice, when another
bindeth thee by his own gods, through an oath or any
other form of testimony, and thou, lest thou be discovered,
remainest silent;, for by remaining silent thou dost equally
affirm that majesty of theirs, for the sake of which thou wilt
seem to be bound. What doth it matter whether thou affirm
the gods of the Heathens to be gods, by calling them, or by
hearing them called so ? whether thou swear by idols, or,
being adjured by another, consent by thy silence ? Why do
we not recognize the devices of Satan, who taketh care to
accomplish by the mouth of his own people, that, which he
cannot accomplish by our mouth, instilling idolatry into
us through our ears? Surely whosoever he be, in thus
biding thee, he closeth with thee either as a friend or as an.

Curse in name of gods not to be feared, nor blessing accepted. 249
enemy : if as an enemy, then thou art summoned to do
battle, and knowest that thou hast a fight to fight: if as
a friend, how much more safely wilt thou turn thine answer
to the Lord, so as to break the bond of the man, through
whose means the Evil one sought to bind thee to the honour
of idols, that is, to idolatry ! All patience of this sort is
idolatry. Thou honourest those to whom, when forced upon
thee, thou hast yielded compliance. I know that a man,
(whom God forgive,) when it was said to him in public
during a dispute, ' The wrath of Jupiter be upon thee,'
answered, ' and upon thee also6.' What else could an
Heathen have done, who believed Jupiter to be a god ?
Even if he had not retorted the curse in the name of the
same god, nor of any one like unto Jupiter, he had affirmed
that Jupiter was a god, through whom being cursed he had,
by cursing again, shewn himself to have been angered
thereby. For why shouldest thou be angry, when cursed
in the name of one whom thou knowest to be nought ? For
if thou art made furious, thou at once provest him to be
something, and the confession of thy fear will be idolatry.
How much more, when tbou cursest again by the god
himself, dost thou do honour to Jupiter by the same means
as he who provoked thee ! But the believer ought in such a
case to laugh, not to become furious: yea, according to the
commandment, thou oughtest not to curse again even by
God, but altogether to bless in God's Name, that thou
mayest both overthrow the idols, and proclaim God, and
fulfil the law of righteousness.
XXII. In like manner he that hath been admitted into the
Faith of Christ, will not endure to be blessed in the name of
the gods of the Heathen, so that he will ever refuse the
unclean blessing, and, by turning to God, will make it clean
unto himself. To be blessed in the name of the gods of' the
Heathen is to be cursed in God's name. If I shall give
alms to any one, or do him any kindness, and he shall pray
that his gods, or the presiding Genius of the colony, may be
propitious to me, immediately my oblation or my work will
be an honour to those idols, in whose name he repayeth me
e imo tibi ; apparently a formulaused, tolinus Jupiter ; imo tibi. Martial, 1. v,
*< faciet tibi sic bene Caesar, Sic "Capi- ap. Lac,

250 Oaths by gods in money -contracts not to be signed.
De by the return of his blessing. But why should he not know
vi°L23 that I did it; for the sake of Goa> that botl1 God may be tne
i Pet. 4, rather glorified, and devils not be honoured by that which I
u- did for the sake of God? But ' God seeth that I did it for
His sake.' Yea, and He likewise seeth that I was unwilling
to shew that I did it for His sake, and that I have in some
measure rendered that, which He hath commanded, an
offering to an idol. Many say, no one is bound openly to
avow himself: nor, as I think, to disown himself; for
disown himself he doth, whosoever being treated in any
matter as an Heathen dissembleth. And indeed all dis
owning is idolatry, even as all idolatry is disowning, either
in deeds or in words.
XXIII. But there is a certain kind of such idolatry, both
in deeds and in words, two-edged and hurtful on both sides,
though it win upon thee, as though it were clear in both
respects, nothing appearing to be done, because nothing is
laid hold of as said. They who borrow money from the
Heathen, bound by the faith of pledges, being adjured, give
a bond of security, and so deny that they have knowledge of
the oath. They want forsooth a time of persecution, and
a seat of judgment, and the presence of the magistrate.
Mat. 5, Christ teacheth that we must swear not at all. ' I have
written,' saith one, 'but I have spoken nothing: it is the
tongue, not the writing, which killeth.' Here I appeal to
Nature and to Conscience : to Nature, because although the
tongue, being unmoved and silent, have no part in dictating,
still the hand can write nothing, which the mind doth not
dictate : though even to the tongue itself the mind dictateth
either that which is conceived in itself, or that which hath
been delivered by another. Now, let it be said, ' another
dictated ;' I here appeal to the Conscience, whether or no
the mind conceiveth that which another hath dictated, and
(be the tongue partaking or quiescent) transmitteth it to the
hand? And well is it that the JLord hath said that sin is
cf. Mat. committed in the mind and in the conscience. " If" saith
V21 et He> « the eyil desire Qr the eyil thought CQme up .^o the
heart of a man, thou art held guilty of the act." Thou
therefore hast given a bond of security, which surely hath
come up into thine heart, since thou canst neither contend

Faith safe while in awe, guided by Holy Spirit. 25 1
that thou didst not know, nor that thou didst not will it.
For when thou gavest the bond, thou hadst knowledge of it,
and when thou knewest, thou didst assuredly also will it;
and thou art guilty as well in deed as in thought ; nor canst
thou, by the lighter charge, bar the graver one, so as to say
that it is altogether rendered false, by thy giving a bond for
that which thou dost not actually perform. ' Yet I have
made no denial, because I have sworn no oath.' Nay, but
notwithstanding thou hadst done nothing of this kind, yet
thou wouldest be said to have sworn, if thou hast consented.
Hath not a word understood in writing, and a mute sound in
letters, its force ? Again, Zacharias when he was punished
by the loss of his voice for a season, having conferred with
his mind, passeth over his useless tongue, dictateth from his
heart to his hands, and pronounceth without a mouth the
name of his son. In his pen there speaketh, and in his
waxen tablet there is heard, a hand clearer than any sound,
a writing more vocal than any mouth. Ask whether he hath
spoken, who is found to have uttered words. Let us pray to
the Lord that the necessity of such a contract as this may
never press upon us : and should it chance to do so, may He
give to our brethren the means of doing good to us, or
to ourselves boldness to rid ourselves of all such necessity,
lest these writings which deny our Religion, standing in the
place of our words, be brought forward against us in the day
of judgment, sealed with the seals no longer of advocates
but of angels.
XXIV. Amidst these rocks and bays, amidst these shoals
and straits of idolatry, Faith wafted onwards by the Spirit of
God holdeth her course: safe while on her guard, secure
while in amazement. But for those who are cast overboard,
there is an abyss whence none can swim; for those who
strike upon a rock, there is a wreck whence none can
escape ; for those who are swallowed up there is in idolatry
a whirlpool where none can breathe: every wave thereof
choketh, every eddy sucketh down to hell. Let no man say,
' Who shall so safely guard himself? we must needs go out i Cor. 5,
of the world.' As if it were not as good to go out, as to
remain an idolater in the world. Nothing can be easier
than to guard against idolatry, if the fear of it be our chief

252 Christian law lightened, that it may be obeyed completely.
De fear; every necessity is of secondary account when com-
vn°24 pared with so great a peril. For this cause the Holy Spirit,
AcTsTo- when the Apostles in their days considered of the matter,
6- loosened the bond and yoke which was upon us, that we
might have nought to do, save to avoid idolatry. This shall
be our law. The lighter its burden, the more perfectly
should it be administered ; a law proper to Christians, by
which we are known and examined by Heathens. This
must be propounded to such as are approaching towards the
Faith, and inculcated on such as are entering upon the
Faith, that they may deliberate while yet approaching, but
when in the service may deny themselves. For it mattereth
not whether, after the figure of the ark, the raven ', and the
kite, and the wolf, and the dog, and the serpent shall be in
the Church : the idolater is assuredly not contained within
the figure of the ark. No animal was made an emblem of
the idolater. That which was not in the ark, may not be in
the Church.
f The " raven" was regarded as the ' kite' of rapacity ; the ' wolf of cruelty ;
type of those, generally, who fell back (feritate lupos, rapacitate milvos vin-
to the world; (S. Hil. in Ps. 146. §. 11. cere, Jer. Ep. 68. ad Casttut. §. 1.
12. S. Aug. c. Faust, xii. 20. S. Ambr. quoted by Lac.) the ' dog' of unclean-
de Myst. c. 3. see Scriptural Views of ness, (2 Pet. 2, 22. Chrys. Orat. 2. in
Holy Baptism, p. 307. 309. ed. 2.) the Jud. [iv. y. 6. ed. Ben.] ap. Lac.)

Note F, on c. xviii. p. 246.
Tertullian seems to understand the words of Tsaiah 53, 3. literally, as
though the absence of everything highly accounted of among men were part
of His humiliation, (c. Marc. iii. 7. and adv. Jud. c. 14. " nee adspectu quidem
honestus;" c. Marc. iii. 17. at length; de came Christie. 9. very explicitly;)
T. however speaks of lowliness, of absence of any outward dignity or
majesty to command respect, of what might readily be despised, not as
M. Medina and others (ap. Moreau t. 1. Htereses Tert. p. 54. Christus
indecorus) say, that He was " non speciosus forma, sed fcedus et deformis."
Thus in the de c. C. " These, Matt. 13, 54. were the words of persons
despising His appearance. So that He had not a body even of human
dignity (honestatis) much less of heavenly brightness." It is also true,
(as Moreau contends) that T. uses these terms, partly, in reference to His
sufferings and indignities at the hands of men ; as 1. c. " Were even the
prophets silent as to the absence of dignity (ignobili) in His aspect,

Absence of dignity ascribed to our Lord, of earthly beauty only. 253
His very sufferings, His very indignities, speak ; the sufferings, bf a human
flesh, the indignities, of one undignified" (inhonestam), but not exclusively,
since he argues that had He had the dignity of a heavenly countenance,
they had not dared this ; and adv. Jud. he distinguishes the " nee
adspectu, &c." from the rest. T., on the other hand, explains Ps. 45, 2.
exclusively of " spiritual beauty," adv Marc. iii. 17. The passages of
S. Clem. Alex. Psed. iii. 1. fr»v ty» a'txi'i in reference to Is. 53. (coll.
Strom, ii. 5.) will from the contrast, have the same meaning, of contrast with,
and absence of, human beauty. So again, very plainly, Strom, vi. 1 7- (p. 293.
ed. Sylb.) i5tiX« is opposed to a beautifulness, which would fix the mind on
itself; " Not without purpose did the Lord will to employ a lowly form of
body, lest any praising the comeliness and admiring the beauty, should be
distracted from the things said;" and Strom, iii. 17. p. 202. " He Himself,
the Head of the Church, passed the life in the flesh, unattractive and
without form (auSns xx) apneas) teaching us to look up to the invisible (luiSis)
and incorporeal of the Divine Cause." In like way when Celsus had said, that
whereas it was " impossible that whoso had something Divine above others,
should not differ from others," but that His form " was, as they say, small
and Siwi/2«s and abject" (iysvU), Origen admits the 3iw»Ssf, " but not, as
Celsus explains it, abject, nor is it clearly shewn that it was small," (c. Cels.
vi. §. 65.) S- Basil, again, (in Ps. 44.) says only negatively that it " does
not celebrate beauty of person, for we have seen Him and He hath no
beauty, &c." Is. 53. So S. Aug. in Ps. 43. §. 16. " As man He had neither
beauty nor comeliness ; but He was beautiful in form in That, whereby He
is ' above the sons of men.' " Ps. 45. " Therefore manifesting that forma
deformis of the flesh," &c. and on Ps. 118. " The Bridegroom Himself,
lovely not in outward form but in excellency."
It appears, further, that these writers do not rest on any tradition (for
Celsus', " they say," implies, at most, only a current notion in his day,) but
ou an exposition of a prophecy ; and, therefore, their words are not to be
taken further than the prophecy bears, if interpreted of the outward form,
" absence of outward comeliness."
This same passage of Isaiah is by others interpreted of the " marring of
His countenance" through His sufferings; (whence the Jews thought that
He was near "fifty years old;") and this is evidently the meaning of
Thaddteus in the document from the Syriac, ap. Eus. i. 13. " of the power
of His works and the mysteries which He spake in the world — of the lowness
and meanness and humiliation of the Man, Who appeared visibly, and how
He humbled Himself and died and minished His Divinity." This T. himself
joins with the other meaning, and S. Aug. gives it as the meaning, in Ps. 44.
§. 3. and in Ps. 127. §• 8. " That Bridegroom than Whom nothing is more
beautiful, of WhomEsaias said a little before, ' We saw Him, and He had
no beauty nor comeliness.' Is then our Bridegroom unlovely? (foedus) — He
seemed unlovely to those who persecuted Him, and unless they had deemed
Him unlovely, they had not assaulted, had not scourged, had not crowned
with thorns, had not dishonoured Him with spittings; but because He
peemed to them unlovely, they did those things unto Him, for they had not

fjJ54 Dignity of our Lord visible to those worthy to behold it.
Note the eyes to which Christ would appear lovely — Those eyes are to be
on Db cieansej; that they may be able to see that light;" which gives a sort of
 comment on T.'s stronger language de carne Christi, 1. c. Theodoret
explains Is. 53. 2, 3. of His sufferings (in Ps. 44.)
This passage of S. Aug. further shews that these Fathers did not think of
what we should mean by "meanness of countenance" and the like, but only
a lowliness of the outward form, which (as is the case often now in such
degrees of moral dignity as men may reach unto) had nothing attractive
except for those who had a certain sympathy with it, and whose eyes were
purified to see the hidden Majesty. Thus Origen, who admitted the
tmrtiiis imputed by Celsus, says, (Comm. in Matt. §. 100. t. iii. p. 906. ed. de
la Rue al. Tr. 35.) " A tradition has come down to us of Him, that there
were not only two forms in Him, one according to which all saw Him,
another, according to which He was transfigured before His disciples in the
mount, when His countenance also shone as the sun, but that He appeared
to each according as he was worthy. And being the Same, He appeared
as though He were not the Same to all;" (which O. likens to the Manna,
Wisd. 16, 20. 21.) " And this tradition does not appear to me incredible,
whether as relates to the body, on account of Jesus Himself, that He
appeared in different ways to men, or ou account of the very nature of the
Word, which does not appear alike to all." And S. Jerome (in Ps. 44.
Ep. 65. ad Princip. §. 8.) having explained Is. 53, 2. of His sufferings,
and Ps. 45. of the " beauty of His excellencies in a sacred and Adorable
Body," subjoins, " for had He not had in His countenance and eyes a sort
of starry lustre, neither had the Apostles instantly followed Him, nor
they who had come to seize Him fallen to the ground," and this, (on
S. Matt. 9, 9.) he explains not to belong to the human countenance, but
.. the Divinity gleaming through. " Certainly the very brightness and
majesty of the hidden Divinity, which shone through in His human
countenance, could at first sight draw beholders to Himself. For if the
magnet and amber are said to have the power to join to themselves rings
and straws, how much more could the Lord of all creatures draw to Himself
whom He would!"

OF BAPTISM.

[The De Baptismo seems to have been written before Tertullian's fall ; in that
he says, c. 15, " the very privation of communion testiiieth that they [heretics]
are aliens," which he would hardly have said, had he himself been out of com
munion with the Church. Lumper (c. 3. art. 3. §. 4.) infers the same from
the Bishops being placed first, whereas according to S. Jerome (Ep. 41. ol.
213. ad Marcell. c. Montan. §. 3.) the Montanists (like a modern sect) had
two orders above them ; he notices also a different tone in speaking of Bishops,
here and in the de Pudicit. c. i. ; and that the Acta Theche, against which
Tertullian speaks, (c. 17.) were probably written by Leucius, whom Pacian
says, (Ep. i. ad Sympr. init.) that the Montanists said falsely that they
derived their origin " animatos a Leucio mentiuntur."]

I. Happy the Sacrament of our water! whereby being
cleansed from the sins of our former blindness, we are made
free unto eternal life a ! A discussion of this matter will not
be idle, as instructing both those who are most perfectly
informed, and those also, who content with simply believing,
without examining the bearings of traditions, carry about
with them through ignorance a belief which recommendeth
itself, yet untried. And therefore a certain most venomous
serpent of the heresy of the Cainites b, lately dwelling in
these parts, hath carried away very many with her doctrine,
beginning with the overthrow of Baptism ; plainly according
to her nature; for vipers, and asps, and king-serpents c,
" See below, c. 2. 3. 5. Clem, per who had once perished lifteth up
Paid. i. 6. [p. 41. 2 ed. Sylb.] S. Ambr. her bruised head and overthroweth the
de El. et jejun. fin. Ep. [63] ad Verc. Sacrament of Christ, not in part, as
Eccl. [§. 11.] S. Chrys. ap Aug. c. formerly, [i. e. as to the matter,] but
Jul. i. v. 21. [Pam.] Chrys. in Matt, wholly ;" in that it was denied that all
Hom. 12. sin was forgiven in it. add S. Cypr. Ep.
b See on this sect de Praeseript. u. ad Magn. fin.
33. adv. omn. Hseret. c. 3. They, as « The Basilisk, basiliscus, regu-
well as the Manichseans, (see S. Aug. ,„„ - , , „ , , ..*»«
Conf. iv. §. 8. note, Oxf. Transl.) fol- luS> 0-"*««. "««*«*«, *£U, is a
lowed out the tenet of the impurity of specially deadly serpent, and peculiar
matter, so as to reject Baptism with to Africa, see Bochart. (Hieroz. p. ii. 1.
water. S. Jerome alludes to this re- 3- c- 9- 100 who identifies it with the
jection, (Ep. 69. ad Ocean, init.) using VDK, *JJ/D2f of H. Scr.; add S. Jerome,
the same metaphors. " The Cainite Ep. 69. ad Ocean. §. 6.
heresy ariseth against me, and the vi-

256 Things of God the more to be believed, because beyond belief.
Db themselves mostly seek after places that are dry and without
villi water- But we Poor nshes> following after our IX0TSd,
 ~~ Jesus Christ, are born in water, nor are we safe, except by
abiding in the water. Therefore that most monstrous
woman Quintilla6, who had not the right to teach ' even pure
l Tim. doctrine, knew excellently well how to kill the fishes, by
2> 12, taking them out of the water.
II. But now how great is the force of perverseness in
overthrowing the Faith, or in preventing its being received
at all, when it impugneth it by the very arguments by which
it is established ! In truth there is nothing which so hard-
eneth the minds of men, as the simplicity of the Divine
works as visible in the act, and their greatness promised in
the effect: so that in this case also, because a man going
down into the water, and being with few words washed
therein, with so much simplicity, without pomp, without any
novel preparation, and finally without expense, riseth again
not much or not a whit the cleaner, therefore his gaining
Eternity is thought incredible. I am much mistaken if the
rites and mysteries pertaining to idols on the contrary build
not their credit and authority on their equipments and their
outward show and their sumptuousness. O wretched un
belief! who deniest to God His own proper qualities, sim
plicity and power! What then? Is it not wonderful that
death should be washed away e by a mere bath ? Yea, but if,
because it is wonderful, it be therefore not believed, it ought
on that account the rather to be believed b. For what else
should the works of God be but above all wonder? We
ourselves also wonder, but because we believe: while un-
" See S. Aug. Conf. xiii. c. 21. the Montanists was Maximilla: then
note- Priscilla.
= S. Epiphanius mentions a female f " A woman is not permitted to
so named, as the authoress of an ob- speak in the Church ; neither to teach
S°Ta nU^r10n ?L theM°ntanists nor to baptize, nor to make the ob-
calledQuintillians (Haer 49. £ 1.2 51. lation, nor dare she claim any single
°" ?fl-) j i f named m Eusebms> ">^'s, much less any priestly, office."
v. 16. and 18. nor is there any ground de Virg. vei. c. 9. add inf. c 17. de
to identify her with this person. The Prascr c 41
Montanists did not reject Baptism. , Below, c' 5. adv. Marc. i. 8.
lertulhan, when a Montanist, says, h Such is, doubtless, the meaning of
then, i/admit ed, cleansed from the old *g\t, U^man "reason" Tertuffian
man of both (heathenism and heresy) sDeaks in<!tv.nlnw „*![• .?.,.„
by Baptism/ The chief prophetess of ttffi!^D;ZToAina'g"M

Dignity intended for water, marked at tke Creation. 257
belief wondereth and believeth not, for it wondereth at
simple things, as foolish, and at great things, as impossible.
And be it altogether as thou thinkest, yet hath the de
claration of God sufficiently prevented thee in both points.
God hath chosen the foolish things of the world to confound l Cor-
the wisdom thereof, and, the things which are exceeding Lukeis
difficult with men, are easy with God. For if God be both 27-
wise and powerful, which even those who pass Him by deny
not, with good cause placeth He the materials of His opera
tions in the contraries of wisdom and power, that is in foolish
ness and impossibility, since every excellence taketh its rise
from those things by which it is called forth '.
III. Remembering this declaration, as one precluding
farther question, let us nevertheless consider this mighty
foolishness and impossibility that man should be re-formed
by water. How, in fact, hath this material thing deserved
an office of so much dignity ? We must, I suppose, demand
the authority of the liquid element. But of this there is
abundance, and that from the beginning. For it is one
of those things which, before the world was furnished with
any thing, remained as yet in a rude form, quiescent in the
hands of God. In the beginning (he saith) God created the Gen. 1,
heaven and the earth. And the earth was invisible and '
without form, and darkness was over the deep, and the
Spirit of God was borne over the waters. Thou hast first,
O man, to reverence the age of the waters, in that they are
an ancient substance, next their dignity, in that they were
the seat of the Spirit ofGodk, to wit, because more pleasing
to Him, even then, than the rest of the elements. For there
was as yet a total shapeless darkness ', without the adorning
of the stars, and there was the gloomy deep, and the earth
unprepared, and the heaven unformed: water alone, a matter
ever perfect, cheerful, simple, pure of its own nature, sup
plied a vehicle worthy of God. What shall I say of the
disposition of the world having been thereupon based in
1 i. e. His wisdom and power are " Scriptural Views of Holy Baptism,"
the more seen in bringing wisdom out p. 359, 60. ed. 2. (Tracts for the Times,
of what seems foolishness, and working vol. 2. No. 67.)
by means which seem impossible. ' Imitated by S. Jerome, Ep. 69. ad
k See S. Ambrose, S. Jerome, S. Ocean, ib.
Cyril Jerus. S. Hippolytus, quoted

258 Water source of life in creation and re-creation-
De a manner by God upon water as its regulating principle ?
Villi For that He miSht suspend the firmament of Heaven in the
Gen- 1 midst, He did so by dividing the waters ,• and that He might
6- 7- ' suspend the dry land, He set it free by separating the
' 'waters". When, the world being afterwards disposed
according to its elements, inhabitants were given unto it,
v. 20. it was commanded to the waters first to bring forth living
creatures; water first brought forth that which had life, so
that there might be no wonder, if in Baptism the waters
should be able to give life n. For even the work of forming
man himself was accomplished by the waters joining their
aid. The material was formed of the earth, yet not fit
for use unless moist and full of juice, which, in fact, the
waters, separated before the fourth day to their own place,
had, through the moisture which remained behind, made,
by their admixture, clay. If after this I were to go on to
all or to any more of what I can say of the authority of this
element, how great its power or its grace, how many con
trivances, how many services, how mighty an instrument
it furnisheth to the world, I am afraid lest I should seem
rather to have collected together praises of water than argu
ments for baptism, although I should thus more fully shew,
that we ought not to doubt whether God hath made that
matter to obey" Him in His own Sacraments also, which He
hath disposed through all things and all His works; whether
that, which ruleth the earthly life, minister also in the heavenly.
IV. But it will be sufficient to have briefly premised these
things, among which is also recognized that first notice of
"qua Baptism, whereby1 even at that time it was, by the very
posture", fore-signified as a figure of Baptism, that the Spirit
of God, Which, in the beginning, was borne above the waters,
will still abide upon the waters as the Baptizerq. But an
¦» See Fathers ib. p. 358. note 1. P See note r, p. 259.
Liturgies ib. p. 364. note. , Intinctorem; in like way as S.
» ib. p. 358. note 2. S. Cypr. ad Augustine so frequently insists that all
Donat. §. 2. p. 2. Oxf Transl. Baptism is not man's (not Peter's, nor
7f r^/^ ?»' « St?^ l* Paul's> as J°hn's was his) but Christ's.
contrast with g?bernat," ruleth the (see Scriptural Views, p. 192 sqq, ed.
earthly life, which however, ,s more 2.) Kig. has intinctorum, "abide
immediatelycontrastedw.th procurat " upon the waters of the baptized," i. e.
"minuter in, ) or. fparere," hath made wherein men are baptized; but this ia
tobethesourceof hfe,"as a little before, either conjecture or an erratum Gel.

All water then obtained fitness to be sanctified and sanctify. 259
Holy Thing was surely borne above an holy, or that which
bore borrowed holiness from that which was borne above it ;
since every substance lying beneath' must needs catch the
quality of that which lieth above : specially the bodily that
of the spiritual, which, by the subtlety of its own nature, can
easily penetrate and sink into it. Thus the nature of water
sanctified by the Holy One, itself also received the power of
sanctifying. Let no one say, ' Are we then washed in the
same waters which were then, in the beginning ?' Assuredly
not in the same, unless so far as the genus is the same, while
the species are many : and whatever is attributed to the
genus appeareth again in the species" also. And therefore
there is -no difference whether a man be washed in the sea
or in a pool, in a river or in a fountain, in a lake or in a
canal: nor is there1 any distinction between those whom
John baptized in the Jordan, and those whom Peter baptized
in the, Tiber, unless that eunuch too, whom Philip baptized
on his journey, in the water on which they chanced, received
thereby more or less saving benefit. Wherefore all waters,
from the ancient privilege of their origin, obtain, after prayer
to God", the sacrament of sanctification. For the Spirit
straightway cometh down from the Heavens above, and is
over the waters, sanctifying them from Himself; and so
sanctified they imbibe the power of sanctifying. Besides,
for the simple act the similitude of the things may suffice,
so that since we are defiled by sins, as though by dirt, we
should be cleansed by water. But as our sins do not appear
upon the flesh, (for no man carrieth upon his skin the stain of
idolatry, or adultery, or theft',) so persons of this sort are
filthy in the spirit, which is the author of sin. For the spirit

and Pam. have, intinctosreformaturum, element as affecting the Baptisms, not
" to re-form the baptized ;" but the au- of the Baptisms ; it is an argument *
thority does not seem so good. fortiori ; had the Jordan any special
r T. perhaps uses subjecta in a two- sacredness, John's had been better than
fold sense ; " lying beneath," and, as Christian Baptism, whereas the con-
implied by the position, " subject." trary is strongly stated, c. 10.
* " in specie redundat," as Cic. pro u On the consecration of the water
Balb. c. 25. " ut sermones — etiam ad of Baptism, see authorities in Bingham,
vestras aures permanarent, et in judicio 11.10.
ipso redundarent," [Tr.] else it might * Instanced as deadly sins in the de
be, specie ( =speciem) " passeth over Idol. c. 1. Murder is omitted, as having
to the species." mostly some stains, c. 1.
t i. e. thus far ; T.is speaking of the
s 2

260 Cleansing power of water attested, by heathen expiations.
De ruleth, the flesh serveth; nevertheless each shareth the guilt,
vmT5 the one with the other> the sPirit for commanding, the flesh
 for obeying. Wherefore, the waters being in a certain
manner endued with power to heal by the intervention of the
Angel1, the spirit is washed in the water after a carnal
manner, and the flesh cleansed in the same after a spiritual
manner. V. But then the heathen, who are strangers to the under-
'putesia-gtaudjug of spiritual things, give to their own idols a power"
restored of equal efficacy : but they deceive themselves with mere
solitary water. For they are admitted by washing2 to certain
sacred rites, of a certain Isis, or Mithra. Even the gods them
selves they exalt by washings". For the rest, water every
where carried about, maketh expiation, by sprinkling, for
town and country houses, temples and entire cities b. Certainly
they are baptized at the games of Apollo and those at
Eleusis ; and this they suppose that they do unto regenera
tion0, and impunity in their perjuries. So also among the
ancients, whosoever had stained himself with murder was
wont to make expiation for himself by the water of purifica
tion'1. Wherefore if men make much of water, as ominous
y See below, c. 6. and note. not the expressions of nature itself,) and
1 De Praescr. c. 40. Aug. c. Don. vi. so, anticipations of the Christian Sacra-
25." In many sacrilegious rites of idols, ments, (in part, also, as suggested by
persons are reported to be baptized." Satan in conformity with the intima-
Clem. Strom, v. 11. p. 248. ed. Sylb. tions of prophecy, see above, on Apol.
" Not without ground then are "the c. 22.) seems himself to have apphed,
purifications (t« xttSi^na) the com- in his energetic way of speaking, the
mencement of the mysteries of the Christian term to them ; for " regenera-
Greeks, as among the Barbarians [i. e. tion" is no where ascribed to the
Christians], also the bath," add vii. 4. heathen rite; he explains his own
p. 303. Justin M. Apol. i. 62. Apul. meaning, by what follows when he
Metam. ix. p. 394. Polyam. Strateg. instances the expiation of great crimes.
1. v. in Heracl. Diod. Sic. 1. i. ap. They looked also for a happier future.
Marsham Chron. Saec.9.p. 191. (Bapt. The Schol. on Aristoph. Pax. (ap.
Ehr.) Gyrald. Syntagm. 17. t. i. p. 523. Warburton Div. Leg. ii. 4.) says, " An
Telemachus, and Penelope, in Homer, opinion prevailed among the Athenians,
wash before praying, see Hoffm. v. that whoso was taught the mysteries
f1?'.. iit t,, . after f"s departure hence obtained
» Minerva at the Plyntena; see Aug. Divinehonour;whereforealsoalleagerly
deCiv. D.n.24.CybeleontheivKal. hasted to the mysteries." See others
Apr. see Hoffm. v. Lavatio Matris ibid. Marsham Chron. Sa>c. xi. u. 23*.
h™\i, i i, i / ,. d e' S- Virg. Mn. ix. 818. " Apollo
» in the Ambarvale (=aryaambire) ap. Pans. 1. * Hercules ap. Diod. Sic.
amburbale(=urbemambire)Lncan.i. 1. iv. Theseus ap. Plut. in eo. Bel-
592. ap. Hoffm. m v. lerophon ap. Apollod. 1. 2. alii." Hoffm.
cT. looking upon the heathen rites, v. lustratio. Marsham Saac. xi. c.
as copied from the Jewish, (as, doubt- „<,„,',,
less, they were, in as far as they were

Satan's imitations believed, if God's truth rejected. 261
of inward cleansing, solely from its nature, because it is the
proper matter for washing outwardly, how much more truly
will water perform this office by the authority of God, by
Whom its whole nature is framed ! If they think that water
receiveth an healing power from Religion, what Religion is
better than that of the living God ? Which being acknow
ledged, we here also recognize ' the zeal of the Devil, rivalling ' recog-
the things of God, when even he performeth baptism upon restored
his own people. What resemblance is there ? The unclean
cleanseth, the destroyer delivereth, the condemned absolveth!
He will destroy forsooth his own work, washing away those
sins which he himself inspireth ! These things indeed are
set down for a testimony against those who refuse the Faith,
if they in no wise believe in those things of God, in the
pretended imitations of which by the rival of God they do
believe. But do not unclean spirits in other ways also, and
without any religious rite, brood over the waters, pretending
to imitate the up-bearing of the Divine Spirit at the begin
ning? Witness all shady fountains, and all unfrequented
streams", and the pools at the baths, and all the conduits and
cisterns in houses, and the wells which are said to cany men
off, to wit, by the power of the noxious spirit'. For they call
men stifled4, and water-stricken, and hydrophobic, whom-enectos
water hath killed, or hath worked upon by madness or fear5.'" "'
To what purpose have we related these things ? that none may
think it too hard a thing that the holy Angel of God should be
present to prepare the waters for the salvation of man, when
the bad angel hath ofttimes unholy dealings with the same
element for the destruction of man. If it seemeth a strange
thing, that an Angel should interpose in the waters, an ex
ample of what was to be hath gone before. An angel inter
posing troubled the pool at Bethsaida11. They who complained John 5,
e aviis ; or, according to the etymo- reading which has several, (though
logy, it might have been, " wanting a inadequate) authorities, both East and
passage ;" in the one case, correspond- West, (see Scholz. ad loc.) It occurs
ing with what precedes, in the other, also in the very ancient Gothic liturgy,
with what follows. (edited by Thomasius,) which also
' See Psellus de Dsemon. Porph. Reap, refers to the pool of Bethesda as a type
ex Orac. Apoll. ap. Pam. of Baptism in Tertullian's language,
S De Anim. c. 50. Plin. ii. 103. xxxi. "Thou Who, through an Angel,
2. ap. Pam. gavest to the waters of Bethsaida power
h for "Bethesda," according to a to heal." " Angelo medicante." Tert.

De
Bapt.
VIII.6

'inrestored

* restitu-
etur
restored Gen. 1,
26. 27.
Wisd. 2,
23. Gen. 2,
7.

262 Man re-created in God's image now, in His likeness eternally.
of ill health watched for him: for whosoever first stepped down
thither, after washing ceased to complain. This figure of
bodily medicine spake of a spiritual medicine, according to
that rule whereby carnal things ever go before as the figures
of spiritual. Wherefore, when the grace of God increased
among1 men, more was added to the waters and to the
Angel. They that did cure the ills of the body, now heal
the spirit: they that did work out the temporal health, now
frame anew the eternal : they that did deliver one man once
in the year', now save whole nations every day, death being
abolished through the washing away of sins. For the guilt
being taken away, the punishment is taken away also. Thus
man, who aforetime had been in the image of God, will be'
restored2 to God after His likeness. The image is con
sidered to be in his form, the likeness in his eternity : for he
receiveth again that Spirit of God, which he had then
received by His breathing upon him, but had afterwards lost
by sin'.
VI. Not that we obtain the Holy Spirit™ in the water, but

e. 4, " medicatis quodammodo aquis
per Angeli interventum." The angel
of Baptism is also named there, " Let
the Angel of Thy blessing descend upon
these waters." (Ass. t. ii. p. 34, 5.)
i so xa.ro- xcttqov (Joh. 5, 4.) is ex
plained by S. Chrysost. S. Cyril Alex.
S. Ambrose ; see Script. Views, p. 350.
note 1.
k It may be that T. uses the future to
mark that the restoration is but com
menced here, to be perfected in eternity,
as he says, " the-likeness is his eter
nity." Thus Orig. de Princ. iii. 6 init.
" Moses in that he thus relates the
first creation of man, ' And God said,
Let Us make man after Our image and
likeness,' and then adds, ' And God
made man, in the image of God made
He him' — in that he said, ' In the
image of God made He him,' but is
silent as to the ' likeness,' indicates
nothing else, than that at his first
creation he received the dignity of the
' image,' but that the perfection of the
likeness is reserved for the consumma
tion ; but the Apostle John defines this
much more clearly, ' We do not yet
know what we shall be — we shall be
like Him.' Whereby he most certainly
points both to the end of all things,

which he saith is yet unknown to him,
and that a likeness of God is to be
looked for, which shall be bestowed
according to the perfectness of deserts ;"
and S. Aug. de Trin. xv. §. 24. quoting
also 1 Joh. 3, 2. " hence it appears
that in that image of God (Col. 3, 9.)
the full ' likeness' of Him will then take
place, when it shall receive the full
vision of Him — That image of which it
is said, ' Let Us make man after Our
image and likeness,' since it is not said
' My' or ' Thy' [but ' Our'] we believe
that man was made in the image of
the Trinity. And therefore thus also
will that rather be to be understood,
which the Apostle John says, ' we
shall be like Him, for we shall see
Him as He is,' because he said it of
him of whom he had said, ' we are
sons of God."
1 see the Fathers cited by Bp. Ball
in his Discourse 5. " The state of man
before the fall," espec. p. 82 sqq.
99 — 111. ed. Burton.
™ i. e. not fully ; His complete gifts
being bestowed through the Anointing
c. 7. and imposition of hands as part of
Baptism, (see Scriptural Views, p. 153.
note.) For since Tertullian (with all
other Fathers) believed Baptism to he

The Trinity witnesses of faith, sureties of salvation. 268
being cleansed in the water, under the Angel", we are
prepared for the Holy Spirit. Here also hath a figure gone
before. For thus was John aforetime the forerunner of the
Lord, preparing His way : and so also for the Holy Spirit, Mai. 3,
about to come upon us, doth the Angel, the witness of '
Baptism, make the paths straight, by the washing away ofls.40,3.
sins, which Faith obtaineth, being sealed in the Father, and3 att' '
in the Son, and in the Holy Ghost. For if in three Mat. 28.
witnesses every word shall be established, how much more2 Cor-
13 1
doth the Number also of the Divine Names suffice for the
assurance of our hope, when we have, through the blessing
pronounced, the same for witnesses of our faith, whom we
have also as sureties for our salvation ! But since both the
testimony of faith and the promise of salvation is pledged
under three ", there is necessarily a mention made besides of
the Church, seeing that where three are, that is, the Father
and the Son and the Holy Ghost, there is the Church, which comp.
is a body of three". Mat.is,

the birth " of water and the Spirit,"
those so born could not be without the
Spirit, see below, c. 13. and de Anima
c. 41. " re-formed by the second birth
of water and the power from above,"
de Pudic. c. 6. " whatsoever flesh hath
in Christ put off its former defilements,
is now wholly another thing ; it cometh
up [out of the water] new, born of pure
water aud the cleansing Spirit." In
like way, Pam. remarks that S. Cyprian
says Ep. 62. ad Caecil. §. 5. " By
Baptism the Holy Spirit is received,"
and yet Ep. 69. ad Januar. " Whoso
has been baptized must also needs be
anointed, that having received the
Chrism, i. e. the anointing, he may be
the anointed of God, and have within
him the grace of God."
" see above, p. 261. note h. The
mention of an Angel of Baptism is
evidently in part suggested by the
ministry of an Angel at the pool of
Bethesda, which is spoken of as a type
of Baptism by S. Chrys. ad loc. adv.
ebr. et de Res. §. 4. 5. in Paral. et de
Christi Divin. c. anom. xii. §. 1. S.
Cyril Alex, ad loc. S. Ambrose de
Myst. c. 4. de Sacr. ii. c. 2. S. Greg.
Naz. Orat. xii. 33. see Scriptural
Views, p. 349 sqq. Tertullian speaks
also of an angel of prayer, (de Orat.
c. 12.) the angel who " calleth forth

the soul" at death, (de Anim. c. 53
fin.) and those employed to form man in
the womb, ib. c. 37.
° i. e. both " under three" witnesses,
and these being, in this case, the Bless
ed Trinity, " under," i. e. subject to
" the Three," under Whose authority
Salvation is pledged.
P i. e. When our Lord promises His
presence to " two or three gathered
together in His Name," and so consti
tutes them in some sense a Church,
He had, (Tert. supposes) reference to
the mystery of the Trinity into Whose
Name the Church is baptized. This
passage has been looked upon as a
token of Montanism. The error, how
ever, did not lay in this statement, but
in its abuse. T. uses the argument
rightly de Pcenit. u. 10. ; after his fall,
he on this ground claimed for the laity,
in cases of emergency, priestly functions,
(de fuga in Pers. u. 14. de exhort. Cast.
c. 7.) and at last maintained that three
spiritual persons constituted the Church,
even over-against the Church, (de Pu
dic. c. 21.) an abuse, which S. Cyprian
refutes, de Unit. Eccl. c. 11. The text
is quoted as a blessing of our Lord upon
unity by S. Hil. in S. Matt. 18. §. 9.
and by S.Ambrose de Cain et Ab. c. 2.
and de Myst. c. 5. especially of the
priesthood. But for the correspondence

264 Unction and laying-on of hands, bodily in act, spiritual in effect.
Db VII. After this, having come out from the bath, we are
vniT8 anointed thoroughly with a blessed unction k, according to
 — the ancient rule ', by which they were wont to be anointed
for the priesthood with oil out of an horn. Wherefore
Aaron was anointed by Moses; whence Christ1" is named
from Chrism, which is " anointing," which, being made
spiritual, furnished a name for the Lord, because He was
anointed with the Spirit by God the Father1': as it is said
4, 27. in the Acts, For of a truth against Thy Holy Child, Whom
Thou hast anointed, they were gathered together in that
city. So in us also the anointing runneth over us bodily,
but profiteth spiritually', as likewise in Baptism itself the
act is carnal, that we are dipped in the water, the effect
spiritual, that we are delivered from our sins.
VIII. Next to this, the hand is laid upon us, calling upon
and inviting the Holy Spirit, through the blessing. Shall
the wit of man forsooth be allowed to summon a spirit into
water, and, by adjusting his hands above, to animate the
compound of the two with another spirit of such dulcet.
sound p, and shall not God be allowed, by means of holy
hands, to tune on his own instrument the lofty strains of
the Spirit? But this also cometh of an ancient mystery,
wherein Jacob blessed his grandsons born of Joseph,
Ephraim and Manasseh, his hands being laid upon their
heads, and interchanged, and turned indeed crosswise, the
one over the other, so that, representing Christ in a figure r,
they might even then foreshew the blessing to be accom
plished in Christ". Then that most Holy Spirit cometh
of this language, (Ecclesiam, — quam son, " the priest, the anointed, who is
Dominus in tribus posuit,) it might instead of him." [Tr.]
have been rendered, " which is the " see adv. Marc. iii. 15. adv. Prax.
body of the Three," (coll. Col. i. 24.) c. 28. S. Aug. de Cons. Ev. iii. 8. adv.
i. e. in which the Holy Trinity indwells Jud. c. 4. c. adv. Leg. et Proph. §. 12.
through the Spirit ; and probably T. de Trin. xv. §. 46.
meant to convey both at once, as he ° See S. Cyril, Lect. 21. (Myst. 3.)
does de Pudic. 1. c. " For the Church P An hydraulic organ described by
properly and mainly consists in the Vitruvius, 1. x.
Spirit Himself, in Whom is the Trinity 1 Man.
of the One Godhead, Father, and Son, r The Cross. in part alao fte Greek
and Holy Spirit. X. The mystical meaning of this action
* see Bingham, 12. 1. of the Patriarch is spoken of, S. Aug.
I i e. the Old Testament. Conf. x. §. 52. Novatian de Trin. c. 27.
m " or possibly ' whence he (i. e. fin.
Aaron) was called Christus,' see Lev. « "jam tunc portenderent benedic-
6, 22._ LXX. where however the term tionem in Christum futuram;" one
x^irris is applied not to Aaron but to his should have expected "inChristo'"

Types of the Flood and the Red Sea. 265
down willingly from the Father upon the bodies that have
been cleansed and blessed, and resteth upon the waters
of Baptism, as though remembering His ancient abiding
place, Who in the form of a dove descended upon the Lord,
that the nature of the Holy Spirit might be shewn forth by a
creature of simplicity and innocence. For the dove wanteth
the very gall1 even in the body: and therefore He saith,
Be ye harmless as doves. And even this was not without Mat. 10,
the token of a figure which had gone before. For as, after '
the waters of the flood, whereby the former iniquity was
purged, after the baptism (so to speak) of the world, the
herald dove" sent forth from the ark, and returning with
an olive branch, — a sign, which even among the Gentiles
foretokeneth peace,— announced to the world the appease
ment of the wrath of Heaven; by the same ordering of
spiritual effect, doth the Dove of the Holy Spirit fly down
upon our earth, that is, our flesh, when it cometh forth from
the laver after its former sins, bringing to us the peace
of God, sent forth from the Heavens, wherein is the Church,
the prefigured ark. But the world sinneth a second time,
(wherein Baptism can ill be compared to the flood): and
therefore it is reserved unto fire, as is also the man, who, 2 Pet.
after Baptism, reneweth his sins *, so that this also ought to '
be received as a token of warning to us.
IX. How many pleas therefore of nature in its behalf, how
many privileges of grace, how many rites of religious dis
cipline, figures, preparatory forms, prayers, have ordained
the religious use of water ! First indeed when the people
being at large ' and set free from Egypt, escaped the violence ¦ libere
of the king of Egypt by passing over the water, the water Testored
utterly destroyed the king with all his armies. What figure
more manifest in the Sacrament of Baptism ? The nations are
delivered from the world, to wit by water, and leave the

perhaps T. had reference to porten- nion, mentioned also by Horus Hierogl.
derent, and meant to include the two see Suicer v. srij/rriga.
senses, " pointed to Christ," and to " See on this type, S. Jerome,
" the blessing in Him ;" or be may S. Ambrose, S. Chrysostom, Script.
have thought of the Holy Spirit de- Views, p. 398, 9.
scending upon Him, and, through Him, x manifestly, if unrepented of; neither
upon the Church. then is this any proof of Montanism.
' This was a, common ancient opi-

2

266 Water honoured in O. and N. T.for confirming of Baptism.
De devil, their former master, overwhelmed in the water*. Like-
vmP To. wise was the water cured of its fault of bitterness, unto its
Exod. own good state y of sweetness, by the wood of Moses *. That
15' 25' wood was Christ, curing, to wit, through His own Self, the
streams of nature once poisoned and bitter, unto the most
wholesome waters of Baptism. This is the water which
1 Cor. flowed for the people from that rock that followed them.
ib°' 4' For if that rock was Christ, without doubt we see Baptism
blessed by the water" in Christ. How great, for the con
firming of Baptism, is the grace of water in the sight of God
and of His Christ ! Never is Christ without water. Foras-
John 2, much as He Himself is baptized in water : called to the
marriage, He commenceth the first beginnings of His power
in water. When He discourseth, He inviteth the thirsty to
John 7, His everlasting water : when He teacheth concerning charity,
He approveth among the works of love, a cup of water
Mat. 10, offered to a poor man : He refresheth His strength at a well :
John 4, He walketh upon the water: readily passeth over the
^ sea : ministereth water to His disciples. The testimony to
25. Baptism continueth even to His Passion. When He is
5° n ' delivered to be crucified, water cometh in between : witness
Mat. 27, the hands of Pilate: when He is wounded, water breaketh
24. . .
Jo'hnl9 forth from His Side : witness the spear of the soldier.
34- X. I have spoken, as far as to my poor wit hath been
permitted, concerning those things in general which lay the
foundation of the Sacrament of Baptism. I shall now pro
ceed equally, as I may be able, to treat of certain particular
questions respecting what remains to be said of its character.
Acts 10, The baptism which John preached", was, even in those days,
the subject of a question, proposed indeed by the Lord
Mat.2l, Himself to the Pharisees, whether it were a baptism from
heaven or of the earth. About which they were not able to
answer consistently, as not understanding because not be-
* See S. Aug., S. Basil, S. Greg. ' See Justin M., S. Ambrose, S.
Nyss., S. Jerome, S. Hilary, S. Am- Jerome, ib. p. 355. note 1.
brose, S. Cyril Jerus., Theodoret, » aqua restored, " Aqua in Christo.
Script. Views, p. 317, 8. note 2. p. 315. If Christ be the rock, the water in the
note 5. rock is in Christ, and therein we see
y "in suum commodum" restored; that Baptism is blest." [Tr.]
i. e. its original state of sweetness from 1) On the Baptism of John, the state-
which it had been corrupted (vitio), as ments of the Fathers are collected,
man by sin. Scriptural Views, p. 242—271.

John's baptism fore-ministered to, but gave not The Spirit. 267
lieving" But we with the same pittance of understanding
as we have of Faith, are able to judge that that baptism was
divine, but this in respect of the command, not in respect of
its power also ; (for we read that even John was sent by the
Lord unto this office,) being nevertheless in its nature
human ; for it bestowed no heavenly thing, but fore-ministered
unto heavenly things, being in truth set over the work of
repentance, which is in the power of man. Finally, the
teachers of the law and the Pharisees, who would not believe,
would ' also not repent. But if repentance be of men, the • agere
baptism of repentance also must needs be of the same nature;"4""''"'
otherwise it would give the Holy Spirit also, and remission
of sins, if it were from heaven. But none forgiveth sins or
granteth the Spirit, but God only. Even the Lord Himself Mark 2,
said, that the Spirit would not otherwise descend except He j0h„ig
first ascended to the Father. What the Lord did not as yet ?•
bestow, His servant surely would not 2 be able to give. 2 non
Indeed we find afterwards in the Acts of the Apostles, that"*'0"
they who had John's baptism had not received the Holy Acts 19,
Ghost, Whom they knew not, not having so much as heard
of Him. Wherefore this was not an heavenly thing, which
gave not forth heavenly things, seeing that even that heavenly
thing which was in John, the spirit of prophecy, did, after
that the whole Spirit had passed to the Lord, so fall away
from him, that of Him, Whom he had preached beforehand,
Whom when yet coming d he had pointed out, he sent after
wards to ask whether it were really He e The baptism of

c Alluding to Is. 7, 9. LXX. " Un- S. Ambrose, lib. v. in Luc. $. 93 sqq;
less ye believe, ye shall not understand." yet though they say mostly that the
See S. Cypr. Test. i. 5. S. Aug. end of enquiry was for the sake of his disciples,
note on Manichees, Conf. p. 346. Oxf. many add some other result; Origen,
Tr. that his faith was strengthened for
d not yet fully come. martyrdom ; S. Ambrose (1. u. et de
e Tert. repeats this statement de fide iv. ]. §. 4.) and S. Hilary, think
Praescr. c. 10. adv. Marc. iv. 18. he that he was a type of the law, sending
stands alone in the notion that S. John's to contemplate Christ; S. Jerome and
enquiry was owing to any withdrawal S. Gregory (in Ezek. 1. i. Hom. 1.)
of the Spirit (so soon before his Mar- that he wished to know whether our
tyrdom) or any diminution of his faith; Lord were " coming" to the place of
the contrary is expressed by Origen, departed spirits whither himself was
Hom. 27. in Luc. (vii) S. Chrys. in going ; in later times S. Thomas Aq.
Matt. xi. Auct. Op. Imp. in Matt. (Dist. 2. p. 2. q. 2. art. 7. ad 2.) supposes
Hom. 27. S. Aug. Serm. 66. de Verb, that he wished to know the mystery of
Matt. &c. S. Hil. in Matt. S. Jerome in the Incarnation.
Matt, and Ep. 121. ad Algas. q. 1.

268 John's baptism imperfect, as precursorial ; confessed such;
De repentance therefore was employed as aspiring unto the
^Pii. remission and the sanctification about to follow in Christ.
Marki, For in that he preached the baptism of repentance for the
4- remission of sins, the declaration was made in respect of a
future remission. Indeed since repentance goeth before,
remission followeth after; and this it is to prepare the way,
for he that prepareth the way doth not himself also perfect,
but procureth it to be perfected by another. He himself
confesseth that the heavenly things are not his, but Christ's,
John 3, when he saith, He that is of the earth, speaketh of the earth,
He that cometh from above, is above all: and likewise that
he himself baptized unto repentance alone, but that One
Mat. 3, should presently come, Who should baptize with the Spirit
11- and with fire: to wit, because a true and stedfast faith is
concerned with water, whereby it is baptized ' unto salvation,
but a pretended and a weak one is baptized with fire unto
judgment e.
XI. But behold, say they, the Lord came and baptized
John 4, not: for we read, nevertheless He baptized not, but His dis-
"2" ciples. As if John had preached that he should Himself
actually baptize with His own hands ! Surely it ought
f Vera et stabilis aquae fides, qua understands " the fire of love" (comp.
tinguitur in salutem. Big. proposes the Veni Creator Sp.) which S. Aug.
the very probable correction, stabilis also (and after him Bede) combine (1. c.)
fides aqua, " a — stedfast faith is bap- as a " fruit of the Spirit ;" and again
tized with water unto salvation." the " tribulations of the faithful for the
S The " fire," S. Matt. 3, 11. is ex- Name of Christ;" (as does the author
plained as referring to the miracle of the of the Op. Imp. in M att.) From the
day of Pentecost, by S. Cyril Jer. (iii. 9. connection with v. 12. the "fire" is
xvii. 8.) by S. Jerome in Matt, (with further interpreted of a fire, to be passed
other applications) by Euthymius in S. through at the Day of Judgment, which
Matt, as " the prominent meaning," by should destroy the wicked, purify the
Theophylact in S. Luc. Auct. de Bapt. righteous, S. Hil. in S. Matt. c. 3. and
haeret. ap. Cypr. v. fin.: more frequently in Ps. 118. lit. 3. §. 5. 12. and the au-
(or combined with this,) of the invisible thor of the Homilies on Isaiah ap. Basil
" fire" which in Christian Baptism eon- t. 1. p. 475. (this, Origen followed by
sumeth sins, S. Ambrose de Elia et S. Ambrose in Ps. 118. lit. 3. §. 14.
jej. c. 22. Auct. de Bapt. hasret. 1. c. 15. places at the entrance of Para-
S. Cyprian Test. i. 12. S. Leo. Ep. 16. dise, coll. Gen. 3. 24. Matt. 19. 28. in
c. 6. S. Chrysostome Hom. xi. in Matt. torn. 15. §. 23. ed. de la Rue
S. Matt. Theodoret, Eusebius, S. Je- and Hom. 24. in Luc. c. 3.) or hell-fire,
rome, and S. Cyril Alex. (1. 1. Orat. 3.) as Tertullian here, S. Irenasus, iv. 4.
in Is. 4. Euthym. and Theoph. in (al. 7.) 3. S.Basil adv. Eunom. 1. v.
S. Matt. S. Augustine, (Serm. 71. de p. 308. ed. Ben. Euthym. ad Luc. 3. in
Verb. Ev. Matt. 12. §. 19.) S. Basil marg. S. Jerome also gives it as a
Seleuc. Or. 34. the liturgies of Antioch, possible meaning, that " in this life we
Jerusalem, and S. JamespfSarug. (Ass. are baptized with the spirit, in the
ii. 225. 226. 258. 326. Juvencus. 1. 1. other with fire."
S. Ambrose (de Isaac et an. §. 77.)

why our Lord baptized not; Apostles baptized tvith John's. 269
not to be so understood, but as having been spoken simply
by a common form of speech. As we have, for instance,
' The Emperor propounded a decree,' or, ' The Praefect
beat him with clubs.' Doth the one propound, or the
other beat, in person ? He is always said to do the thing,
for whom it is ministerially done. Wherefore, He shall
baptize you, must be taken to signify the same as, ' ye
shall be baptized through Him, or into Him.' But let
it not move any that He Himself baptized not. For where-
unto should He baptize ? Unto repentance ? to what purpose
then His forerunner ? Unto remission of sins ? which
He gave by a word! Into Himself? Whom in humility
He hid ! Into the Holy Ghost ? Who had not as yet
descended from the Father ! Into the Church ? which
the Apostles had not as yet founded ! Wherefore His
disciples baptized as ministers, as John His forerunner
did before, with the same baptism of John : for let no one
suppose that it was with any other, because there doth
not exist any other, save that of Christ afterwards, which
surely could not then be given by His disciples, seeing
that the glory of the Lord was not as yet made perfect,
nor the effectual power of the laver established by His
Passion and Resurrection ; for neither could our death
be abolished, save by the Passion of the Lord, nor our life
restored, without His Resurrection h.
XII. But since the rule is laid down that salvation cometh
to none without Baptism, chiefly from that declaration
of the Lord, Who saith, Except a man be bom of water, John 3,
he hath not life ; up come, on the part of certain men, '
questions too scrupulous, yea rather too unscrupulous,
how, according to that rule, salvation cometh to the
Apostles, whom we do not find to have been baptized in
the Lord, except Paul. Nay, that, since Paul alone among
them put on the Baptism of Christ, either the peril of Gal. 3,
the rest, who are without the water of Christ, is already '
determined, that the rule may be maintained, or the rule
is made void, if salvation be appointed even for men un-
h On the connection of Baptism with Scriptural Views, p. 104.) and S.
the Resurrection of our Lord, see S. Jerome adv. Lucif. §. 7. (ib. p. 248.)
Leo, Ep. 16. c. 3. ad Episc. Sic. (quoted

270 The Apostles probably received John's baptism ;
De baptized. I have heard, the Lord is my witness, sayings
¦v7nPi2. of this sort, lest any should think me so abandoned as to
' moot of mine own accord, in the wantonness of my pen,
questions which may excite a doubt in others. And now I
will, as well as I am able, make answer to those who deny
that the Apostles were baptized. For suppose they had
undergone the human baptism of John, and were without
that of the Lord, according as the Lord Himself had de
termined that baptism is one5, when He said to Peter,
John 13, who was unwilling to be washed, He that is once washed,
8" ]0 needeth it not again ; which He surely would not have said
to one unwashed, and this is a proof put forward against
those who deprive the Apostles of even the baptism of
John, that they may overthrow the sacrament of water k. Can
it be thought credible that the way of the Lord, that is,
the baptism of John, was not at that time prepared in
these persons, who were designed to open the way of
the Lord throughout the whole world ? Was the Lord
Himself, Who owed no repentance, baptized ; and vvas
it not necessary for sinners ? Well ! but others were
not baptized. Yea, but these were not the companions
of Christ, but the adversaries of the Faith, the teachers of
the Law and Pharisees. Whereby also it is suggested;
that, since the enemies of the Lord would not be baptized,
those who followed the Lord were baptized, and were not of
tlie same mind with their adversaries, especially when the
1 This text, John 13, 10. is quoted his grounds, 1. The same text John
against re-baptizing by Optatus iv. [v. 3, 5. 2. The fact that they themselves
3.] S. Aug. de bapt. ii. 14. and ad loc. baptized. 3. The words " he which
S. Ambrose de myst. c. 6. Pacian. Ep. hath been washed." John 13, 10.
1. ap. Voss. Disp. 17. de Bapt. j. 7. Whence it appears that Peter had
so also Auct. Prom. Dimid. Temp. c. been baptized. This last text is al-
**¦ leged also in a homily in Ascens. et in
1 S. Chrysostom agrees with Ter- Princ. Act. 2. ap. Chrys. t. iii. p.
tullian, that the Apostles were baptized 770, 1. ed. Bened. S. Chrys. also hints
with water by John, " for if the pub- that there were other acts, which
hcans and harlots came to that baptism, served as water-baptism to them.
much more they who were afterwards " Moreover it may be shewn that
to be baptized by the Spirit;— with us, they were baptized with water, and
both [the baptism of water and the at different times." It appears then,
Spirit] take place in one, but then se- that on this which in Tertullian's time
parately. Horn. i. in Actt. j. 5. S. was a novel question, there was no de-
Augustme, Ep. 265, ad Seleucian. §. 5. finite view, and T.'s answer may be
thinks it most probable that they were the safest, that their nearness to our
baptized by our Lord, yet that they Lord may have made the baptism with
were baptized with water, not with the water superfluous to them
Holy Ghost, ib. §. 3. S. Aug. gives

no other related; dispensed with through nearness to the Lord. 271
Lord, to Whom they clave, had by His testimony exalted
John, saying, Among those that are born of women there isMat.li,
not a greater than John the Baptist. Some drop a hint,
sufficiently forced surely, that the Apostles supplied the
place of Baptism, at the time when they were sprinkled and Mat. 8,
covered with the waves in the ship ; aud that Peter himself
also, when walking upon the sea, was sufficiently dipped.
But to my thinking it is one thing to be sprinkled1 and
caught by the violence of the sea, and another to be washed
according to the rite of Religion. Nevertheless that ship
set forth a figure of the Church m, inasmuch as it is tossed in
the sea, that is in the world, by the waves, that is by per
secution and temptations, while the Lord is, as it were,
patiently sleeping, until, being awakened in the last ex
tremity by the prayers of the saints", He stilleth the world,
and giveth again a calm to His own. Now whether they
were, by whatever means, baptized, or whether they continued
unbaptized, so that that saying of the Lord touching the one
washing pertaineth only to us under the person of Peter,
nevertheless it is sufficiently rash to judge concerning
the salvation of the Apostles, as though even the privilege
of their being first chosen unto Christ, and of their in
separable and familiar companionship with Him afterwards,
could not bestow upon them at once all the benefit of
i A trace of the rite of Baptism by one comfort left, that although the
adspersion. Lord slept, yet was He sleeping in the
m comp. S. Hil. ad loc. Baronius, of same ship ; He abode in that same
the melancholy state of the see of ship, which bore a type of the Church,
Rome in the beginning of the tenth nor did He depart from it, but ever
century. (Ann. 912. n. 14. t. 10. p. remained in the Church," &c.
663.) " Then was Christ altogether » Rig. says, " by that petition,
asleep, as it seemed, in a deep slumber, namely, ' Thy kingdom come,' " he
in the ship, when these mighty winds seems then to understand it of " the
blowing, the ship itself was covered end ;" " until awakened at the end —
with waves. He was asleep, I say, He subdueth the world, and giveth
Who making as though He saw not peace to His own," i. e. in Heaven.
these things, allowed them to take The words might perhaps bear this,
place, in that He arose not to avenge, (donee orationibus sanctorum in ultimis
And what seemed yet worse, there suscitatus compescat saeculum, et tran-
were no disciples by their cries to quillitatem suis reddat ;) it is also T.'s
arouse the Lord thus sleeping, all habit of mind to look at once to the
being in a heavy sleep : and that all end ; but he is here speaking in the
these had one wish, that the Lord were present, not the future, and so, pro-
asleep for ever, and might never arise bably, of our Lord's giving " rest,"
to judgment, never awake to take know- from time to time, to the Church, types
ledge and punish their abominations, and earnests of its final rest.
who sees not P Yet the godly had this

272 Faith sufficed before Death of Christ; since, with Baptism.
De Baptism, seeing that they, as I think, followed Him Who
viilis. promised salvation to every believer. Thy faith, said He,
Luke 7, hath saved thee, and thy sins be forgiven thee : and this
y°48 to one believing, yet not baptized. If this were wanting
to the Apostles, I know not to whom belongeth faith !
Matt. 9, Stirred up ° by a single word of the Lord, a man left the
9' receipt of custom, abandoned father and ship, and the trade
Marki, by which he supported life; disregarded the burial of a
Matt. 8 father ; fulfilled, even before he heard, the chief com-
22-. mandment of that ' Lord, He that preferrelh father or mother
restored, to Me, is not worthy of Me.
Mat. 10, XIII. Here then these most wicked men provoke ques
tions. Indeed they say, ' Baptism is not necessary for those
for whom Faith is sufficient: for Abraham also pleased
God by a sacrament wherein was no water, but only faith.'
But in all cases, the things which come last determine the
question, and the things which follow overrule those which
go before. Be it that salvation was once through bare faith,
before the Passion and Resurrection of the Lord : but when
faith grew up to a belief in His Birth, Passion, and Resur
rection, an enlargement was added to the sacrament, the
sealing of Baptism", the clothing, in a manner, of that Faith
which before was naked. Nor doth it now avail without its
own condition : for the condition of Baptism was imposed,
Mat.28, and the form prescribed. Go, saith He, teach the nations,
baptizing them in the Name of the Father, and of the Son,
and of the Holy Ghost. When with this law is compared
John 3, that limitation, Except a man be born of water and of the
Spirit, he shall not enter into the kingdom of Heaven, this
hath bound down faith to the necessity of Baptism11. Where
fore from that time all believers were baptized. Then also
was Paul, as soon as he believed, baptized : and this it was
which the Lord had commanded during that afflicting
Acts 22, bereavement, saying, Arise, and go into Damascus: there it

10.

» Id si Apostolis defuit, nescio quo- without authority; " Whether this
rumfides. Uno verbo Domini suscitatus were wanting to Apostles, I know not;
teloneum derehquit, &c. Rig. adopts whose faith stirred up &c "
Ursini's conjecture, suscitata, and P De Pcenit c 6
points, nescio; quorum fides uno ver- q On the universality of this inter-
bo Domini suscitata, an easier read- pretation, see Scrip. Views, n 28—53.
ing, and the irony is like T., but ed. 2.

Baptism not disparaged by, ' Christ sent me not to baptize.' 273
shall be shewn thee what thou oughtest to do, to wit, to
be baptized, which was the only thing wanting to him. For
the rest, he had learned enough, and had believed that He of
Nazareth was the Lord, the Son of God.
XIV. But they turn back upon us the case of the Apostle
himself, in that he said, for Christ sent me not to baptize, as i Por-
if Baptism were overthrown by this argument'! For why '
did he baptize Gains and Crispus, and the household of
Stephanas? Besides, although Christ had not sent him to
baptize, yet He had commanded the other Apostles to
baptize. But these words were written to the Corinthians
according to the circumstances of that time, because1 that1 quo-
divisions and dissensions were stirred up among them, when rcsforcd
one called himself of Paul, another of Apollos. Wherefore l Cor. 3,
the peace-making Apostle, that he might not seem to claim '
every thing to himself, saith that he was not sent to baptize
but to preach. For preaching moreover cometh first, Bap
tism afterwards. But be it that he first preached, I suppose
that he, who was permitted to preach, was permitted also to
baptize. XV. I know not whether any farther show be made of
calling Baptism into question. For my own part, I shall go
through what I have hitherto omitted, lest I should seem to
break off the train of thoughts immediately pressing. To us,
in any case, there is one Baptism, as well according to the John 13.
Gospel of the Lord, as the letters of the Apostle : seeing Eph! 4 "
that there is one God, and one Baptism2, one Church in the^-
Heavens. But certainly one may well enquire what ought omitted
to be maintained about heretics ; for this saying was directed
to ourselves. Now heretics have no fellowship in our disci
pline, of whom indeed the very privation of Communion
testifieth that they are aliens. I am not bound to admit
in their case that which hath been taught to me, because we
' See S. Chrys. ad loc. Hom. 3. p. 28. same, " because the words pronounced
Oxf. Tr. Theodoret says also, " But in Baptism are a fixed form:" and
He commanded both, [Mat. 28, 19.] Bede ad loc. (the whole context is from
but to preach is more honourable than S. Aug.) that the saying the more
to baptize. For to baptize is easy to exalts Baptism, " since Baptism given
all who have been counted worthy of by one of no account is of the same
the priesthood ; but to preach belongs avail as by an Apostle, it is known not
to few, who have received this gift of to be his but Christ's."
God," ad loc. Ambrosiaster alleges the

274 Heretical baptism null ; Baptism one; Martyrdom second;
De and they have not the same God, nor One, that is the same,
Bapt. ciirjst,. And therefore neither have we one, because not the
same, Baptism with them, which, since they have it not
rightly, without doubt they have not at all % nor can that be
counted, which is not there : and so also they cannot receive
it, since they have it not'. But this hath been already more
fully discussed by me in Greek. We enter then the laver
but once : our sins are washed away once, because these
ought not to be repeated. But Jewish" Israel washeth
daily1, because he is daily defiled : and that this may not be
practised amongst us also, on this very account is the rule
laid down about the one washing. Happy the water which
washeth once for all, which is not a mockery unto sinners,
which doth not, being stained by continual filth, defile again
those whom it hath washed !
XVI. We have indeed, besides, a second washing, itself
Luke 12, also one, to wit that of blood, whereof the Lord saith, I have
a Baptism to be baptized with, when He had been already
1 John baptized. For He had come by water and Blood, as John
John 13 natn written, that He might be washed by water, glorified
31.32. \,y Blood. Wherefore that He might* make us to be called
Mat. 20 .
16. ' 'by water, chosen by blood, He sent forth these two Baptisms
from the wound of His pierced Side ; so far as that those
who believed in His Blood might be washed with water,
and that those who had been washed with water, might also
drink His Blood2. This is that Baptism which both stand-
eth in the place of the laver, when not received, and restoreth
it when lost\
XVII. To conclude my little work, it remaineth that I
give an admonition also concerning the right rule of giving
and receiving Baptism. The right of giving it indeed hath
the chief Priest, which is the Bishop : then the Presbyters
• See note G. at the end of this book, ceding, and stops at electos. It would
' i. e. to give. then be, " glorified by Blood, and
» as opposed to the true, i. e. Chris- thereafter make us ' called' bv water,
tian, Israel. ' chosen' by blood. These two,'" &c.
* see de Orat. c. 11. Constt. Ap. vi. * On this two-fold meaning of the
18. fin. 23. 30. S. Ambr. de Sacr. ii. 1. Blood which flowed from our Lord's
§. 2. and on it as a type, Script. Views, Side, see Script. Views, p. 294 sqq.
p. 340 sqq. not. 4.
y Proinde ut nos faceret aqua voca- » see on Apol. c. 50. p. 106. not. b.
tos, sanguine electos, hos &c. U. Rig. add de Pudic. c. 22. S. Ambr. in Ps.
omits"ut,"joinstheclausewiththepre- 118. lit. 3. §. 14.

Lay- not female- Baptism allowed in eases of necessity. 275
and Deacons1', yet not without the authority of the Bishops",
for the honour of the Church, which being preserved, peace
is preserved. Otherwise laymen have also the right, for that
which is equally received may equally be given '', unless the
name disciplese denote at once Bishops or Priests or John 4,
Deacons. The word of God ought not to be hidden from •
any : wherefore also Baptism, which is equally derived from
God, may be administered by all. But how much more
incumbent on laymen is the duty of reverence and modesty !
Seeing that these things belong to those of higher estate,
let them not take upon themselves the office of the Bishop-
rick set apart for the Bishops. Emulation is the mother of
divisions. A most holy Apostle hath said that all things are l Cor. 6,
lawful, but all things are not expedient. Let it in truth "
suffice thee to use such things in thy necessities, when
soever the circumstances of place, or time, or person compel
thee. For then is a boldness, in him that aideth, admissible,
when the case of him that is in danger is urgent. For he
will be guilty of destroying a man, if he shall forbear to
do that for him which he had free power to do. But the
wantonness of woman1 which hath taken upon itself to^muli-
teach, will not surely bring forth for itself the right of bap- *™f^,e(1>
tizing also, unless some new monster shall arise like unto
the former', so that, as one hath taken away Baptism, in like
manner some other may of her own self confer itg. But
if they claim those writings, which have been wrongly
ascribed to Paul, the writing of Tecla", as giving licence
" On the power of Deacons to bap- add Constt. Ap. viii. 46.
tize, see Bingham, 2. 20. 9. e " discentes" for " dicentes," is a
c see S. Cypr. ad Fortunat. Pref. conjecture of Latinius, adopted by Rig.
p. 280. Oxf. Tr. and not. but required.
& S. Jerome (adv. Lucif. §. 9. ed. f Quintilla.
Vail.) repeats this whole statement, in * see ab. on c. 1. Constt. Ap. iii. 9.
nearly the words, and even the maxim, Epiph. Haer. 42. c. 4. H. 79. c. 3. 7.
" Ut enim accipit quis, ita et dare Chrys. Hom. de Bernic. &c. [§. 6. t. 2.
potest." The extract from the Ep. ad p.643. ed.Ben.] quotedby Cot. 1. c. This
Fortunat. given to S. Aug. by Gratian, is now allowedby both the Roman (Ritu-
Pars 3. de Consecr. Dist. 4. c. 21. also al. Rom. jussuPauli v. edit. ap. Ass. ii.
retains it, " etiam laicos solere dare 11.) and Greek Churches. (Confession of
sacramentum, quod acceperunt, solemus Faith, printed 1662, ap. Smith Account
audire." S. Augustine himself speaks of Greek Church, p. 110.) It was pro-
more doubtingly, " it is either no, or a hibited byStatutt. Eccl. Ant. quoted as
venial fault." c. ep. Parm. ii. 13. Cone. Carth. iv. ap. Gratian. I.e. c. 20.

T 2

276 Baptism not to be given hastily.
De to women to teach and to baptize, let them know that
vitiTis. the Presbyter in Asia, who framed that writing, heaping up,
as it were, from his own store unto the name of Paul1,
having been convicted k, and having confessed that he did
this out of love for Paul, yielded up his place ; for how near
would it seem to approach to a thing credible, that he should
give to a woman the power of teaching and of baptizing,
who suffered not a woman to be bold even in learning ?
i Cor. Let them, saith he, keep silence, and ask their husbands at

14, 35.

home.

25. &

c.

1 sriunt XVIII. But they, to whom the office belongeth, know'
Luke'o' *hat Baptism must not be rashly entrusted. Give to every
30- man that asketh of thee, cometh under its own proper head,
which in truth pertaineth to almsgiving. Nay rather we
Mat. 7, should consider this saying, Give not that which is holy unto
1 Tim the dogs, neither cast ye your pearls before swine : and, Lay
5, 22. hands suddenly on no man, lest thou be partaker of other
Acts 8, men's sins. If Philip so suddenly baptized the eunuch, let
us remember that the sanction of the Lord, clear and dis
tinctly put forward, had intervened. The Spirit had com
manded Philip to turn his course that way: the eunuch
himself also was not found in a state of listlessness, nor one
desirous on a sudden of being baptized, but he had gone up
to the Temple for to worship, was intent upon the Divine
Scriptures : so ought he to be found, to whom God had of
His own will sent an Apostle, whom the Spirit a second
time commanded to join himself to the chariot of the
eunuch: a Scripture falleth in with the man's own faith:
being in due season exhorted, he is received as a disciple :
the Lord is shewn to him : Faith delayeth not : water is not
to seek: the Apostle having fulfilled his task is caught away.
emplum T." Ge. Pa. Rig. omits it as Grabe Spicileg. t.i. p. 91. 2. 114—166.
a gloss, but without authority. In the This passage of T. is quoted by S.
extant Acta Pauli et Theclae, S. Paul Jerome, (de Virr. 111. c. 7.) as con-
is made to say to her, " Go and preach demning the mpOu Pauli et Theclae.
the word of God, and she is related to i quasi de suo eumulans. "sarcastic;
have enlightened many by the word ' in order to enhance the Apostle's re-
°I $¦ ''o(^1Cli ls1efP1J"ned in the putation, he must, forsooth, give him
de Vita S. Theclae, 1. 1. fin. ap. Basil, some of his own.' " [Tr.] T. by choos-
Seleuc. "having preached the saving ing the word " eumulans," probably
word, and instructed many and sealed also meant to convey that it was a load
and enrolled them to Christ," i. e. upon the Apostle.
baptized.) She also baptizes herself, k " before John," S. Jerome 1 c

Infant Baptism to be delayed, unless necessary. 277
But Paul too was really baptized suddenly. Yes: for his
host Simoni had come suddenly to know that he was
appointed a chosen vessel. God's good pleasure ushereth Acts 9,
itself in by its own special claims : in every petition there
may be both deceit and self-deception "'. Wherefore the
delaying of Baptism is more profitable according to the
condition, and disposition, and moreover the age of each
person, but especially in the case of children. For why is
it necessary", if the thing1 be not so necessary, that the1 si non
sponsors also be brought into danger ? for both they them- cesse est
selves may, from their mortal nature, fail of their promises, m""'d
and they may be disappointed by the growing up of a bad
disposition. The Lord indeed saith, Forbid them not foMark
come unto Me. Let them come then when they are of riper
years : let them come when they are disciples, when they
are taught whither they are coming : let them become
Christians when they are able to know Christ. Why is the
age of innocence0 in haste for the remission of sins? Men
will act more cautiously in worldly matters, so that to one,
to whom no earthly substance is committed, that which is
Divine is committed ! Let them know how to ask for
salvation, that thou mayest seem to give lo him that asketh.
With no less reason unmarried persons also should be put
1 put for Ananias, who was also not by night, by day also the innocent age
his host hut Judas, Acts ix. 11. of children is, amongst us, filled with
m i. e. when God specially vouchsafes the Holy Ghost." T. had in this same
(as in- the cases of S. Paul and the treatise (c. 5.) spoken of the loss of the
Eunuch) He specially provides also; Holy Spirit by the fall, its restoration
and manifest tokens of His Power and by Baptism ; and so perhaps ventured
Providence usher in His Will; when it the rather on unguarded language ; he
is man's desire only, he may deceive or seems to mean that it was time enough
be deceived. to have recourse to Baptism as a pre-
n i. e. if very early Baptism be not servative against sin, when they were
so exceeding urgent, what need that capable of it. T. speaks of original sin,
sponsors,&c. T.had already said (c. 12.) de Pudic. c. 9. de Anima c. 41; he
that Baptism was essential to salvation, speaks also of its transmission, de Test.
and (de Anim. c. 39.) he speaks of An. c. 3. ab. p. 135. de Jej. c. 3. andde
children of Christian parents, as " born Patient, u. 5. (below,) and that, as an
unclean, as it were candidates for " infection" of nature (de Test, An.)
holiness." through the natural birth of " the
0 i. e. havingno actual sins, in which offspring of Adam," (ib. de Exh. Cast.
sense it occurs also, adv. Marc. iv. 23. c. 2. de Pudic. c. 6. fin.) of the soul's
" an age still innocent" as opposed to being " accounted in Adam," (de An.
" pueri, which had obtained the power c. 40 bog.) of our being " by nature
of judging, and could revile, not to say children of wrath," (c. Marc. 5, 17
blaspheme," (2 Kings 2, 23.) S. Cyprian mid.) in the same way as S. Augustine.
uses the very words in the same way, See the passages in Bp. Kaye, TertulL
<Ep.l6. Fell; 10 Pam.) "besides visions on Art. ix.

278 Easter and Pentecost most fitting seasons for Baptism.
De off, within whom temptation is already prepared, as well in
Bapt0'. virgins by reason- of their ripe age, as in widows by reason

VIII. 20.

of their wandering about ", until they, either marry or be
confirmed in continency. They that understand the weighty
nature of Baptism will fear its attainment rather than its
postponement. Faith unimpaired q is assured of salvation.
XIX. Easter furnisheth the most solemn day for Baptism,
at which time likewise the Passion of the Lord, into which
Rom. 6 we are baptized, was finished'. Nor would any one interpret
3- it unsuitably as a figure, that when the Lord was about to
keep His last Passover, in sending His disciples to make
Luke 22, ready, He saith, Ye shall find a man bearing water. He
10' sheweth the place for celebrating the Passover by the sign
of water. Next the Pentecost is a very large space of time
for the appointment of Baptisms, during which the Resur
rection of the Lord was frequently manifested among the
disciples, and the grace of the Holy Spirit was solemnly
consigned to them, and the hope of the coming of the Lord
suggested, because at that time when He was received up
into Heaven, the Angels said to the Apostles that He should
Acts 1, so come in like manner as He went up to Heaven, that is, at
T ' „, the Pentecost. But moreover when Jeremiah saith, And I
Jer. 31, .' .
8. will gather them from the uttermost parts of the earth on an
holy day, he signifieth the day of the Passover and that of
the Pentecost, which is specially an holy day. But every
day is the Lord's : every hour, every season, is meet for
Baptism s. If there be a difference as touching its solemnity,
there is none as touching its grace.
XX. They who are about to enter upon Baptism ought to
P vagationemfrom 1 Tim. 5, 13. Rig. by deferring Baptism, died unbaptized,
adopts Ursini's conjecture " vaca- as though " fides integra" " perfect,
tionem" " widowhood." The reference sincere, faith, "were assured of salvation,
will still be to the same passage of whether baptized or no.
s;J'aul-«'5e g is often put for the c in ' See abOTe> on c- u- s- GreS- Naz-
MSS. Vacant, ' moreover, is the adds the Epiphany (see Bineham 11.
specific term used by T. 6, 7.) and the Sicilian Bishops, whom
1 fides Integra; i. e. the remission of Leo reproves (Ep. ad Episc. Sic. c. 1.)
sins, then received by faith, if unim- Walafr. Strabo de reb. Eccl. c. 26. (ap.
paired by subsequent life, is secure of Voss. Disp. 16. §. 6.) quotes the Council
salvation ; see S. Aug. Conf. i. 11. The of Gironne (A. 417.) as sanctioning the
Fathers had often to meet this excuse Nativity of our Lord (though excluded
for delaying Baptism S. Basil Exh. ad by its canons (c. 4.) as it now stands).
Bapt. §. 7. S. Greg. Naz. Or. 40. $. 17. . S. Basil Exh. ad Bapt. init.
Rig. explains the passage of those who

Prayers, fasting, watching, confession, before Baptism. 279
pray with frequent prayers, fastings', and bowings of the
knee, and long watchings, and with confession of all their
past sins", that they may shew forth even the baptism of
John. They were baptized, saith the Scripture, confessing Matt- 3.
their sins. We have cause to be thankful, 'if we do not
confess in public our iniquities or our infamies : for, by the
afflictings of flesh and the spirit we at the same time both make
satisfaction for things past, and build up beforehand a barrier
against temptations to .come. Watch and pray, saith He, Mat.26,
that ye fall not into temptation. And it was, I think, be- 41"
cause they slept that they were so tempted that they forsook
the Lord when He was seized, and that he who continued
with Him, and used his sword, denied Him also thrice : for
this saying had gone before, that no one should gain the
kingdom of Heaven without temptations. Temptations beset Luke22)
the Lord Himself immediately after Baptism, after that He
had passed forty days in fasting1. ' It is after Baptism
then rather,' some men will say, ' that we too ought to fast a ?'
And who hindereth, pray, save the necessity of rejoicing, and
thanksgiving for our salvation ? But the Lord, to my poor
thinking1 taking occasion of the type of Israel, cast a re-iquan-
proach upon himy. For the people having passed over thetu '"'"

aestimo
restored

1 Prayers and faisting are mentioned (ap. Aug. §. 267. App.) (quoted by
as preparations for Baptism by Justin Bingham, 11. 8. 14.) imply it not to be
Martyr, (Apol. i. §. 61. the Apostol. necessary.
Constt. xii. 22. Recog. iii. 67. vi. ult. vii. * " The Lord was not baptized into
34—37. &c. S. Cyril Jerus. (iii. 7. 16. His own Passion, or Death, or Resur-
iv. 37.) (with watchings, tears, lying on rection; for none of these had yet
the ground,) S. Greg. Naz. Or. 40. §.31. taken place, but for another ordinance.
S. Aug. de fide et op. c. 6. (especially for Wherefore also, as a mark of power,
the 40 days of LentS. Cyril, i. 5. S.Greg. He fasts after Baptism, as the Lord of
Naz. 1. c. §. 30. S. Aug. Ep. 118. ad John, but he who is entered into His
Januar. fin. Serm. 210 in Quadr. 6. §. 2. Death, ought first to fast, then to be
S. Leo Ep. ad Episc. Sic. c. 6. S. Greg, baptized. For it is not right that he
M.Ep. viii. 23.) S.Augustine also speaks who hath been buried with, and hath
of a formal act of repentance before risen with, Him, should be downcast at
Baptism, (Ep. 265. ad Seleucian. §. 7.) the very Resurrection. For man is not
Ambrosiaster (ad Rom. xi. 29.) viewing lord of the ordinance of the Saviour, for
it in another way, says, " The grace of He is the Master, man the subject."
God in Baptism seeketh not groans or Apost. Const, vii. 22.
mourning, or any act, but only profes- r i. e. our Lord's fasting after His
sion from the heart — for the gift of God Baptism was not a pattern for us to
freely remitteth sins in Baptism." follow to the letter, (His Baptism and
u S. Cyril (i. 5.) and S. Greg. Naz. ours being wholly different,) but a stigma
(1. c. 4. 27.) exhort to confession of sins upon the sins into which Israel fell
before Baptism ;itisalluded to by S.Basil after the deliverance, which was a type
Exh. ad Bapt. §. 5. S. Chrys. (Cat. 2. of our Baptism, and a warning how we
ad Ilium. §. 4. ed. Ben.) and Caesarius, might escape them. comp. de jej. u. 8.

280 Our Lord's fasting commends it as remedy for temptation.
sea, and being carried about in the wilderness for forty years,
while they were there nourished with divine stores, thought
no less of their belly and their gluttonous throat than of God.
After this the Lord being alone in the wilderness after His
Baptism, havhig measured out a fast of forty days, shewed
Luke 4, that the man of God doth not live by bread alone, but by the
4" word of God; and that the temptations which attend upon
fulness and excessive indulgence of the belly are stifled by
abstinency*. Do ye therefore, blessed men, for whom the
grace of God waiteth, when ye arise out of that most holy
laver of your new birth, and spread your hands for the first
time together with your brethren in your mother's presence,
ask of the Father, ask of the Lord, Who supplieth goods,
1 Cor. graces, diversities of gifts. Ask, saith He, and ye shall
Matt 7 recei°e> f°r ye have sought, and ye have found ; ye have
v. 8. knocked, and it hath been opened unto you. Only I beseech
you that, when ye ask, ye remember also the sinner Ter
tullian.

1 " It is not tD be thought that like strife of temptation is brought upon
Christ because He fasted immediately man, he must faist, that both the body
after receiving John's baptism, gave it may accomplish its warfare by chasten-
as a rule that, we must needs fast imme- iug, and the mind obtain victory from
diately after receiving the Baptism of humiliation. In that example then of
Christ ; but He taught by that example the Lord, not the Baptism in Jordan but
that we should faist, whenever we engage the temptation of the devil was the
in any sharper conflict with the tempter, cause of His fast." S. Aug. Serm. 210,
Whether therefore immediately after de Quadr. 6. §. 3.
Baptism, or at any interval, when the

Note G. on c. xv. p. 274.
Tertullian lays down two grounds, why the baptizing of those already
baptized out of the Church is no second Baptism, the one excluding all
schismatical baptism, the second, that of heretics who rejected the true
faith as to any of the Persons of the Blessed Trinity: the first, that
the non-communicating with the Church shewed them to be aliens; the
second, that they had not the same God nor the same Christ. Heretical
baptism is excluded, not as using a wrong form of words, but as not having
the same Object of Faith. They had not " One Lord," and so neither
" one Baptism."

Three views as to heretical or schismatical baptism. 281
The Baptism then of the Church was no second Baptism, because there
had been no first. On this question there were three views in the ancient
Church ; first, that of the early African Church and of Asia Minor, in the
time of Firmilian, which rejected all baptism out of the Church, schisma
tical as well as heretical ; second, that of the Greek Church generally,
stated fully by S. Basil, which accepted schismatical, but rejected heretical
baptism; third, that first mentioned by Stephen, Bishop of Rome, who ac
cepted all baptism, even of heretics, which had been given in the name of the
Trinity. The second continues to be the rule of the Greek, the third (with
some modifications) of the Latin, Church. (In both, it was presupposed
that the Minister had at one time received the commission to baptize ; the
case of schismatical baptism, as it is now found among us, not occurring.)
Of these three, the two views which lasted, were founded on the re
spective traditions, or ancient practice of the East and West; that which
exsluded schismatical baptism seems, as it were, an offshoot of the original
Greek tradition. The point at issue between the two views was, whether
a wrong belief in the Object of Faith vitiated the Baptism conferred
in Their Name, although the words were sound, (which the Greeks
held,) or whether the Baptism, deriving its efficacy from the Name
of the Blessed Trinity being pronounced over the baptized, was valid,
although understood in an heretical sense by the baptizing priest, and
by the baptized. This was the view of Stephen, and afterwards adopted
by the Council of Aries, and developed and defended by S. Augustine.
The Greek view first occurs in the Apostolical Canons. Canon 46.
" A Bishop, or Presbyter, or Deacon, who admitteth the baptism or
sacrifice of heretics, we command to be deposed. For what concord has
Christ with Belial, or what part has a believer with an infidel?" Canon
47. " Let a Bishop or Presbyter, who baptizes anew one who hath
true Baptism, or does not baptize one defiled by the ungodly, be deposed,
as mocking the Cross and the Death of the Lord, (Rom. 6, 3.) or [in the
second case] not distinguishing priests from false priests." Canon 68. " If
any Bishop, or Presbyter, or Deacon, receive a second imposition of
hands from any one, let both him, and he who laid on hands, be deposed ;
unless he shew that he had imposition of hands from heretics ; for
neither can those baptized by such be believers, nor those who have
imposition of hands from them be Clergy." Heretical baptism is ac
cordingly rejected in the Greek Churches by S. Clement of Alexandria,
(Strom, i. 19. fin. p. 137. ed. Sylb.) " ' strange waters,' i. c. heretical
baptism, not regarding it water belonging to herself [Wisdom] or
genuine." In the third century S. Dionysius of Alexandria (ap. Euseb.
H. E. vii.) speaks of the rejection of heretical baptism as an ancient
tradition in Egypt or the East altogether; he states that he had " received
from Heraclas, their Bishop of blessed memory," that those who having
been baptized in the Church, fell away into heresy, " needed no second
Baptism, for they had before received the Holy Spirit through it;" and
subjoins, (after a fuller discussion which Eusebius omits,) " I have learnt
this also, that not they in Africa only have now brought in this practice,

282 Rejection of heretical baptism traditional in the East,
Note but that it was approved of, and that long ago, under the Bishops
on De amongst us, in the most populous Churches, and in the Synods of
Baft- brethren at Iconium and Synnada, and among many others, whose decrees
I cannot endure to subvert, so casting strife and contention among them;
for it is written, ' thou shalt not remove the land-mark of thy neighbour,
which thy fathers have set.'" It is plain from this on which side S.
Dionysius was, both from the ground alleged for not baptizing those, who
having fallen into heresy, had recovered, viz. because these (having been
baptized in the Church) had received the Holy Ghost, (implying that in
heretical baptism It would not have been conveyed) and in that he main
tains the custom of baptizing heretics as the ancient usage of the Eastern
Church. S. Jerome also distinctly asserts that he agreed with S. Cyprian
and FirmUian a. In his letter to Xystus, successor of Stephen, S. Diony
sius mentions that Stephen had " rejected the communion of Helenus
and Firmilian, and all those of Cilicia, and Cappadocia, and Galatia,
and all the neighbouring nations, in succession ; on the ground, as he
alleged, that they re-baptized heretics." " Consider," he subjoins, " the
greatness of this matter. For indeed decrees, as I hear, have been made
thereon in the largest Synods of Bishops, to the effect that they who come
over from heresy, having been first instructed, should then wash and
purge away the defilement of the old impure leaven." (ib. c. 6.) Fir
milian, at the, same time, states it to have been an Apostolic tradition,
and that there was no trace of any other practice. " We [in the East],
to the ground of truth," [the tenor of Scripture on which the African
Church rested,] " add that of received custom, and to the Roman custom
we oppose custom, but the custom of truth, holdiug this from the beginning
which hath been delivered by Christ and the Apostles. Nor have we
any memory of this custom having begun among us, inasmuch as it has

a De Virr. 111. c. 69. " Agreeing Eucharist, and joined in the Amen,
with the doctrine of Cyprian and the and stood by the Table, and stretched
African Synod on the re-baptizing of forth his hands to receive the Holy
heretics, he wrote to different persons Food, and had received It, and been
many Epistles, which are extant to long time partaker of the Body and
this day." The Romanists, in order Blood of our Lord Jesus Christ, I
to get rid of his authority allege chiefly could not dare now wholly to remould ;"
two things ; 1. his own letter (ap. (as indeed it would be very shocking
Eus. vii. 9.) stating that he had re- to. treat as wholly unregenerate,and seek
fused to baptize one, who had been to have re-made the whole self of one,
many years a communicant, who dis- who, one might hope, had been in some
covered that his own baptism by degree, one with his Lord.) 2. S.
heretics had been full of ungodliness Basil's statement, that he had ad-
and blasphemies. But this is wholly a initted Montanist baptism, (whom they
different case ; Dionysius lays the whole represent, accordingly, as directly con-
ground of his relusal on his not daring tradicting S. Jerome.) But the sur-
to treat as unregenerate one who had prise which S. Basil expresses (see
been so long a communicant. "Which below) that it had escaped Dionysius,
I did not dare to do, saying that his implies the direct contrary, that he
Communion for so long a. period had was misinformed as to the Montanists;
become in it^lf sufficient thereto [to otherwise, he had not admitted their
" cleanse, and bestow adoption and baptism.
grace."] For he who had heard the

perhaps extended to schismatical in later synods. 283
ever been observed there, that we recognize one only Church of God,
and account Baptism to belong only to the Holy Church. Of a truth,
because some doubted of the baptism of such as, although they do not
receive the prophets as we, yet seem to acknowledge the same Father and
Son with us, very many of us, meeting together at Iconium, treated
thereon most diligently, and set firm that all baptism whatever, out of
the Church, was to be rejected." (Ep. ap. Cypr. §. 19.) In an earlier
part of the Epistle §. 6. he speaks of this Synod as having been held
" some time before;" " all which, (some being in doubt ou this matter,)
we some time since (jampridem) being collected together in Iconium,
a place in Phrygia, out of Galatia and Cilicia, and the other neighbouring
provinces, established was to be held firmly and maintained against
heretics." If Firmilian, in using the first person in each place, means
that the Synod of Iconium was in his own time, and that he assisted
in its decrees, (which seems probable,) it seems also, as though a dis
tinction were to be made between the decrees of that Synod, and the
tradition upon which it was founded. Its decree would then seem to be a
particular application of the ancient practice ; heretical baptism had never
been acknowledged in the, Eastern Church; butsince the line between heresy
and schism is sometimes indistinct, a doubt had arisen in the minds of some,
as Firmilian states, and the Synod decided against all baptism given out
of the Church. And this is, perhaps, the more probable, on account
of the very grievous nature of the heresies, which harassed the Eastern
Church, so that the lasting rents from her seem to have been caused
by heresy rather than by schism. And Firmilian himself, towards the
close of his Epistle, does seem to consider schismatical, a less clear case than
heretical, baptism; " We have judged that those also are to be accounted
unbaptized, whom these have baptized, who were once Bishops in the
Catholic Church, and afterwards claimed to themselves the power of their
clerical ordination. And this is observed among us, that whosoever come
from them to us having been dipped, are, as being aliens and having
obtained nothing, baptized among us with the one true Baptism of the
Catholic Church, and obtain the regeneration of the lifegiving laver.
And yet there is much difference between him who sunk unwilling and
overpowered by the constraining of persecution, (alluding perhaps to the
occasion of the Novatian schism,) and him who, with sacrilegious, will,
daringly rebels against the Church, or with impious voice blasphemes the
Father and God of Christ, and the Creator of the whole world." If this
were so, S. Dionysius and Firmilian in speaking of the Synod as " long
ago," (»£» mxito, jampridem,) would mean, long before this present
question was raised by Stephen, at the beginning of Firmilian's Epis
copate. Firmilian was distinguished as a Bishop, in the tenth year of
Alexander Severus, i. e. 232, (Eus. vi. 26.) and so, twenty-four years
before the question on Baptism was raised by Stephen in the West (256.)
Firmilian's statement of the Eastern tradition would thus agree with the
more explicit one of S. Basil in the same Diocese. (Ep. 188. ad Amphil.
[Can. i.] can. i.) He says " those of old decided to admit such Baptism,

284 Eastern tradition, as stated by S. Basil.
Note as no ways departed from the Faith. Whence they called some heresies,
on De some gchisms, some conventicles. — Heresies, such as were wholly broken
Bapt. ..
 off, and estranged from the Faith itself; schisms, such as disagree as
to certain ecclesiastical matters, and questions which may be healed;
conventicles, congregations formed by insubordinate Presbyters or Bishops,
and undisciplined laity. Thus, if one convicted of a fall, were suspended
from officiating, and would not submit to the Canons, but claimed to
himself preeminence and the right to officiate, and certain leaving the
Catholic Church went off with him, this were a conventicle ; a schism were
to hold differently from the Church as to Repentance ; heresies are such
as of the Manichees, Valentinians, Marcionites, and these same Pepuzenes ;
for their difference relates directly to the Faith itself toward God. It
seemed good then to those from the beginning, wholly to annul the bap
tism of heretics, but admit that of those who separate, as being yet of the
Church1, but those in conventicles to join on again to the Church, when
amended by adequate repentance and conversion, and that so as oftentimes
to admit to the same rank, after repentance, such as having order in the
Church, went off with the insubordinate." In the same place, S. Basil
distinguishes from this tradition the decision of Firmilian as something of
his own ; " Nevertheless it seemed good to the ancients, Cyprian and his
colleagues and our Firmilian, to subject all these to one sentence — on the
ground that the beginning of the separation took place through schism ;
but they who fell away from the Church, had no longer the grace of the
Holy Spirit with them; for that by cutting off the connection, the transmis
sion failed ; they then who first departed received the laying on of hands
from the fathers, and through the imposition of their hands, had the
spiritual gift; but they who were rent off having become lay, had neither
the power of baptizing, nor of ordaining, being unable any longer to impart
the grace of the Holy Spirit to others, out of which they had fallen them
selves." It is remarkable in this respect, that Firmilian throughout his
letter refers to " heretics," except in the passages above cited, relating
not to the tradition, but to the acts of the Synods ; his principles extend
further ; but that which seems chiefly on his mind, (and in that of S. Cyprian
also,) is, that Stephen had maintained the validity of all " heretical"
baptism : that which he speaks against, even in the passage apparently
alluded to by S. Basil, is " heretical." " Nay, all other heretics if they
cut themselves off from the Church, [not the Cataphrygians, or Mon
tanists only] can have no power or grace, inasmuch as all power and grace
is deposited in the Church, where the elders preside, who have the power
both of baptizing, and of laying on of hands, and of ordaining. For as a
i This expression is explained by strife, the Sacraments have no strife."
passages of S. Augustine and Optatus, S. Aug. De Bapt. i. 3. " They then
quoted by the Benedictine editor of S. (heretics and schismatics) in some
Basil. Opt. m. 9. coll. iv. 2. "That which things are with us; and wherein they
is rent, is divided in part, not wholly; are not with us, we exhort them, that
because we and you have one Church- coming they would receive or re-
life; though the minds of men are at turning, receive back."

Rejection of heretical baptism after Council of Nice. 285
heretic may not ordain or lay on hands, so neither may he baptize,
nor do any holy or spiritual act, as being an alien from the spiritual
and deifying holiness." This looks as if what Firmilian chiefly had
been accustomed to and had most in his mind was " heretical" baptism ;
as it will often happen that the principles upon which we maintain
a traditional truth, being our own, will go beyond the truth which we
maintain. Further witnesses for the rejection of heretical baptism in the Eastern
Church, are, in the Church of Jerusalem, S. Cyril, its Bishop, (Catech.
Introd. Lect. §. 7. p. 4. Oxf. Transl.) S. Athanasius and S. Epiphanius,
and even in the Western Church, (the practice of Milan in other points
differing from that of Rome,) S. Ambrose e, Bishop of Milan.
S. Athanasius thus speaks, (Orat. 2. c. Ariann. §. 42. t. i. p. 510. ed.
Ben.) " But these [the Arians] risk the very fulness of Mystery, I mean
of Baptism. For surce this perfecting is conferred ' into the Name of the
Father and the Son,' but these acknowledge not the true Father because
they deny That Which is derived of, and Consubstantial with Him ; and
deny again the true Son, and feign to themselves another, created out of
things which were not, and name Him ; how should not what they admin
ister be wholly vain and profitless, having a semblance but nothing real as
an aid to holiness ; for the Arians impart not Baptism into the Father and
the Son, but into Creator and creature, Maker and made? But as their
' created' is different from the Son, so would that which they are thought
to give, be from the reality, although, on account of what is written,
they affect to name the Name of the Father and the Son. For not he who
merely saith ' Lord,' imparteth also, but he who with the Name, has
also the right Faith. For this cause did the Saviour also not merely com-

e Launoy, who alleges the above, (de it. But what seems to put it beyond
Notione Concil. Plenar. Diss. Confirm, all question is, that the language is
p. 43 — 51.) cites also S. Ambrose, de borrowed apparently from S. Cyprian,
Initiandis [de Myster.] u. 4. " The where he is speaking of heretical bap-
baptism of the misbelieving (perfi- tism, (Ep. 72. ad Jubaianum, §.
dorum) does not heal, does not cleanse, 5.) " The Holy Spirit makes men-
but defiles." This is questioned by tion by the prophet (Jer. 15, 18.)
the Benedictine Editor, who supposes of ' deceitful water and which hath no
that S. Ambrose is speaking of Jewish faith.' What is this deceitful and
baptisms, of which he does go on to faithless water? (mendax et perfida.)
speak, and of which he speaks again in That surely which falsely assumes the
the de Sacr. ii. 1. §. 2. In that likeness of Baptism, and by the sha-
place, however, it is remarkable that dowy pretence' annulleth the grace of
S. Ambrose uses the past, alluding to faith." Just before, he had used the
the washings of the Jewish ritual, term of the Marcionites and other here-
and those blamed in the New Tes- tics ; " Very different (from the Faith
tament, whereas here he employs the of the Creed) is the faith with Marcion
present. " There were Jewish bap-, and the other heretics, yea, there is
tisms, but some superfluous," (those in among them nothing but faithlessness
the New Testament, Mark 7, 3 — 8.) (perfidia) and blasphemy," &c. S.
" some in a figure," (the Old Tes- Ambrose uses S. Cyprian's word " per-
tament.) The word " perfida," also fida" in explanation of the same pas-
belongs more appropriately to falsifi- sage of Jeremiah (aqua mendax) in
cation of the faith than to rejection of reference also to false baptism.

286 S. Athanasius and Epiphanius hold with S. Basil.
Note mand to baptize, but saith first, ' teach,' then on this wise, ' baptize in the
2? ¦De Name of the Father, and Son, and Holy .Ghost;' that through the teaching
 the Faith may be right, and with the Faith the perfecting of Baptism may
be added. Many other heresies, moreover, which pronounce the Names
only, but are not right-minded, as was said, nor have the sound Faith,
make unprofitable the water which they also bestow, as wanting in
godliness, so even that whoso is sprinkled by them, is rather defiled
by them in ungodliness, than redeemed. Thus also the Heathen, al
though with the lips speaking of God, are charged with ungodliness, because
they know not Him Who is indeed the True God, the Father of our Lord
Jesus Christ. Thus the Manjchseans and Phrygians, and the disciples
of him (Paul) of Samosata, naming the Names, are not the less heretics:
thus also in their order they also who think with Arius, although they
rehearse what is written and say the Names, they, too, mock those
who receive (Baptism) from them, being more ungodly far than other
heresies." The Romanist editor of S. Athanasius attempts to conform this with
the Western view, in that S. Augustine says that Baptism out of the
Church is profitless, tending only to condemnation; but it is distinctly
the Greek view as opposed to the Western; for, 1. the Western held that
all in which the sacred Names were pronounced was valid Baptism,
though unprofitable out of the Church, whether in heresy or schism;
the Eastern held, that Baptism, even if administered in the Sacred Names,
was invalid and empty, if administered with a wrong belief as to Them,
which is just what S. Athanasius here insists upon: 2. the instances which
he gives, at least the Phrygians and Paulianists, are those rejected, as
invalid, as being heretical.
The same is evinced by the principle upon which Epiphanius admits
Arian Baptism. He speaks against the rashness of those, who " without
the decision of an (Ecumenical Council, venture to rebaptize those who
come to them from the Arians, the matter not having been as yet, as I
said, decided by the judgment of a Council, because the people continue
unseparated until now, and that many are orthodox, but are feignedly
joined to those who exercise the priesthood until a separation of such
a blasphemous heresy take place, and then it will be decided concerning
it." (adv. Haer. 1. 3. t. 2. Expos. Fid. Eccl. c. 13.)
S. Epiphanius, then, blames the rejection of Arian baptism as being a
private unauthorized act, and because the Arians were not yet formally put
out of the Church, and many who were accounted such, were sound in the
Faith, so that if their baptism were rejected, there would be risk of
rejecting valid Baptism along with it; thereby, as well as by the last hint,
shewing that if they were altogether separated, so as to be purely heretics
and deriving no benefit from what connection they still had with the
Church, he would have thought their baptism altogether invalid. And
this corresponds with S. Athanasius' expression, « they risk the very
fulness of the Mystery," leaving some doubt, though expressing his own
conviction, whereas of the other sects, who had been severed altogether as

Extent of Eastern rule, and so difficulties in applying it. 287
heretics, the Montanists, Paulianites, Maniehees, he declares the baptism
altogether void.
The Greek rule, which rejected heretical Baptism, extended very
widely, including under the term, " difference of Faith in God" not only
such misbelief as involved the rejection of the very doctrine of the Trinity,
in Whose Name they were baptized, but serious error as to the several
Persons in the Trinity. Thus S. Basil declares that the baptism of the
Encratites and others was to be rejected, because, although they used the
form of sound words, by condemning wine and marriage they made God the
author of evil. " The Encratites, and Saccophori, and Apotectites" [names
assumed as if they were eminently ascetics, " the Abstinent," " Sackcloth-
wearers," " Renouncers,"] are [not] subjected to the same rule, as the
Novations, because as to these a canou has been published, though
variously ; but silence kept as to the others. We then rebaptize all such
equally ; and if among you rebaptizing is forbidden, as among the Romans
for some reason of convenience (u*im/t!*t ntit), yet let our rule prevail, for,
since their heresy is a sort of off-shoot of the Marcionites, who abhor
marriage and reject wine, and say that the creature of God is defiled, we
do not receive them into the Church, unless they be baptized with our
Baptism. For let them not say, ' We have been baptized into Father,
Son, and Holy Ghost,' who under this form understand God to be the
author of evil, according to the Marcionite and other heresies." (Ep. 199.
[Can. 2.] can. 47.) In like way he rejects Montanist baptism, because they
gave to Montanus and Priscilla the title of " The Paraclete," and so
virtually baptized to Montanus instead of the Third Person of the Blessed
Trinity. " The Pepuzenes then are manifestly heretics. For they
blasphemed against the Holy Ghost, wickedly and shamefully ascribing to
Montanus and Priscilla the appellation of ' The Paraclete.' Whether
then as making of men a god, they are condemned ; or as guilty of con
tumely against the Holy Ghost, by comparing Him with men, and thus
subject to eternal condemnation, in that blasphemy against the Holy Ghost
is unpardonable. What reason then hath it, that their baptism should be
accounted of, who baptize to the Father, the Son, and Montanus or
Priscilla? For they who baptize into what has not been delivered to us,
baptize not."
The Eastern rule, in consequence of this very extent, had some difficulty;
S. Dionysius' distinction is indeed clear, in that heresy implied blasphemy
against God, as in the case of Marcion against the Father, or the Arians
against the Son, or the Montanists against the Holy Ghost, whereas the
Novatian doctrine did not change men's thoughts of God, but only their
views of His dealings with men ; yet the lines would often approach very
close, for S. Cyprian accounts the Novatians heretics, as going against an
article* of the Creed; and when the doctrine (as in the case of the
Encratites) did not so directly relate to the very Being of God, doubt
might arise whether it were heresy or schism. The rule, then, was
differently applied in different Bishoprics, and the Greek Church held
that it had the power of enforcing re-baptizing or accepting the previous

288 Discretion vested in Church as to enforcing re-baptizing.
Note baptism, as it saw best for the good of the whole. Thus S. Basil expresses
on De his surprise that the " nullity of Montanist baptism" should have " escaped
Baft- the greatDionysius," " being well versed in the canons ;" [probably, as being
at a distance from the seat of the heresy;] « still," he adds, " we must
guard against imitating his mistake. For how unreasonable it is, is at
once manifest and evident to all, who have ever so little reasoning power."
Even as to the Cathari or Novatians, although schismatics only, S. Basil
does not speak decisively, but, at the outset, adopts the suggestion of Amphi-
lochius, " tbou hast well suggested, that the practice of each country
should be followed, because they who then decided these points, held
differently as to their baptism;" afterwards he says, " since it seemed
good to some of those in Asia, out of a kindly regard to the people
(clxmfilus "nxa. -rat -roXXci*) that their baptism should be received, be it
received." With regard to the Encratites, S. Basil says, " since nothing
has been publicly decided about them, we ought to annul their baptism;
and if any have received it of them, to baptize him when he comes to the
Church. Should this however be likely to be injurious to the well-being of
the whole, the practice must be adhered to, and the fathers who ordered
things among us, be followed. For I have some fear lest, while we wish
to make them more slow to baptize, we may by the rigidness of our sentence
place hindrance in the way of the saved. But if they respect our Baptism',
let not this shame us out of our rule. For we are not bound to requite
them with the like, but to follow the canons precisely. But in any case, be
it enacted, that they who come from their baptism receive the Chrism in
presence of the faithful, and so approach to the Mysteries. I know we
have received the brethren, Izoin and Saturninus, out of their orders to the
Episcopal chair ; so that we can uo longer separate from the Church those
joined to their orders, in that we have set forth u. sort of Canon of com
munion with them, by receiving their Bishops."
S. Basil himself, then, in all cases leans to the stricter side as the side
of propriety, but thinks that in these lighter cases, the strictness, in itself

' S. Basil says a little before, " We fixtfrtcpxri does not imply that they
ought to be aware of an evil device of used any peculiar or wrong form of
the Encratites. For, in order that they Baptism, which would have been no
may not be admissible in the Church, hindrance to their being baptized in the
they have undertaken to anticipate it Church ; and Stephen Bishop of Rome
by a baptism of their own ; whence also uses the corresponding terni " proprie
they have violated their own practice." baptizent" of baptism into any sect.
This corresponds with what Tillemont " If any then come to you from what-
says from the Cod. Theod. (16. t. 5. 1. 7. ever heresy, let no innovation be made
9. p. 121. 124.) that the Encratites were other than has been handed down, that
a name of the Manichees, since these, hands be laid on to repentance, since
according to their own principles, re- the heretics themselves do not give any
jected Baptism altogether, (see on S. baptism of their own to each other, when
Aug. Confessions iv. 8. note a, Oxf. they come to them, but only admit them
Tr.) as S. Basil here says, " they to communion," (ap. Cypr. ep. 73. ad
violated their own practice" in hopes Pomp.) i. e. they accepted each other's
that the- Church, which regarded real baptism as valid, and did not themselves
re-baptizing as profanation, would not baptize; a fortiori therefore, arguei
admit them. At all events, the lilr Stephen, ought not the Church.

Firmilian and Cyprian mainly object to heretical baptism. 289
desirable, may be dispensed with for some greater good. This may
account perhaps for the apparent want of distinct rule in the Eastern
Church, in their rejection or admission of the baptism of different heretics.
Thus the baptism of the Cathari or Novatians was admitted by the Councils
of Laodicea (can. 7.), Constantinople 1. (can. 7.), as was also the Quarto-
deciman at Laodicea and Constantinople; which last also admitted the
Arian, Macedonian, and Apollinarian ; rejecting that of "all other heretics,"
and by name that of the Montanists and Sabellians ; the Montanists were also
rejected at Laodicea (can. 8.) and the Paulianistss at Nice (can. 19.) The
Council in Trullo (A.D. 692.) instances the Eunomians, Montanists,
Sabellians, and Paulianists as among those who were to be baptized,
without specifying whose baptism it accounted valid, (can. 95.)
S. Cyprian and Firmilian both have traces of the Greek rule, though they
extend it further. Thus Firmilian uses the same instance as S. Basil, of the
Montanist heretics: " It suffices to say briefly that they who hold not the
true God the Father, cannnot hold the truth of the Son or the Holy Spirit,
according to which they also who are called Cataphryges, and essay to
maintain new prophecies, can have neither the Father nor the Son; of
whom if we ask what Christ they preach, they will answer that they preach
Him Who sent the Spirit by Montanus and Prisca. In whom when we
perceive that there is a spirit not of truth but of error, we know that they
who maintain a false prophecy against the faith of Christ, cannot have
Christ." §. 6.
In like way S. Cyprian, although he joins schismatics and heretics
together, in the detail of his arguments dwells chiefly on heretical
baptism, and his great earnestness in this question seems to have been
called out by Stephen's broad declaration in favour not of schismatical, but
of all heretical, baptism ; " from whatever heresy." Thus to Jubaianus, §. 4.
" Since I found it written in an Epistle, of which you transmitted a copy
to me, that no enquiry is to be made who baptized, since the baptized
person may receive remission of sins according to bis belief, I thought this
topic not to be passed over, especially when in the same Epistle, I observed
mention to be made of Marcion also, saying that not even such as came
from him were to be baptized, as appearing to have been already baptized
in the Name of Jesus Christ. We ought therefore to consider the faith of
those who believe out of the Church, whether according to that same faith
they can obtain any grace. Fur if ive have one Faith with heretics, there
may be one grace also. If the same Father, the same Son, the same Holy
Ghost, the same Church, is confessed by Patripassians, Anthropians,
Valentinians, Appelletians, Ophites, Marcionites, and the other pests and
swords and poisons for the destruction of the truth, then also may there

e S. Augustine conjectures (" unde them and keep it." Innocent, Bishop of
credendum est") that the Paulianist Rome, asserts it, (Ep. 22. ad Episc.
baptism was rejected "because they did Maced. u. 5.) This is however only
not retain the form of Baptism, which applying the Latin rule to the Greek
many other heretics, when departing Church, and arguing that they acted
from the Catholic Church, took with upon it.
U

Bapt.

290 S. Cyprian's objections chiefly to maxim of Stephen.
Note be ' one Baptism,' if there is ' one Faith.' Of these S. Cyprian takes
on De the case 0f Marcion mentioned in the letter, and having laid down as the
• rule, the Form of Baptism given by our Lord after the Resurrection,
he says, " He conveys the Trinity, in Whose sacrament the nations were
to be baptized. Does then Marcion hold this Trinity? Does he maintain
the same Father, the Creator, as we? Does he know the same Son,
Christ, born of the Virgin Mary, Who being ' the Word, was made flesh,'
Who ' bore our sins,' Who by dying overcame death, Who first by
Himself commenced < the Resurrection of the flesh,' and shewed His
disciples, that He had risen in the same flesh? Far other is the faith with
Marcion, yea and with the other heretics. — How then can he who is
baptized among them seem to have obtained remission of sins and the
grace of the Divine pardon through his faith, who hath uot the truth of the
Faith itself? For if, as some think, one could receive any thing out of the
Church according to his faith, he hath assuredly received that which he
believed. But believing what is false, he could not receive the true, but
rather things adulterous aud profane, like his belief?" and later, (§. 16.)
" What then is it other than to become partaker with blaspheming heretics,
to undertake to maintain, that he can "receive remission of sins in the Name
of Christ, who blasphemes and sins heavily against the Father and Lord
and God of Christ? What then, what sort of thing is, that he who
' denieth the Son' of God, ' hath not the Father,' and he who denieth the
Father hath the Son, when the Son Himself solemnly pronounceth, ' No
one can come unto Me unless it were given him of the Father?' — Believest
thou that Christ giveth remission to the impious and sacrilegious and
blasphemous against His Father, and in Baptism remitteth sins to them,
who are known, when baptized, to heap up the same blasphemies against
the Person of the Father ? — It is an execrable and detestable thing, which
is by some asserted, that He Who threateneth that whoso blasphemeth
against the Holy Ghost shall be guilty of an eternal sin, should be said to
sanctify in saving Baptism blasphemers against God the Father ;" and a
little later, (§. 18.) " Wherefore we and heretics cannot have a, common
Baptism, since we have neither God the Father, nor the Son Christ, nor
the Holy Ghost, nor the faith, nor the Church in common." In like way
in the Epistle to Pompeius, (Ep. 73. §. 7.) " Whereas then no heresy
whatever, nor even any schism can know the sanctification of saving
Baptism out of the Church, how is it that the harsh obduracy of our
brother Stephen has burst forth so vehemently, as to affirm that even of
the baptism of Marcion, of Valentinus again and Apelles and the other
blasphemers against God the Father, sons of God are born, and that
remission of sins is given them in the Name of Jesus Christ, when they
blaspheme against the Father and the Lord God Christ?" [? " of Christ,"
as before.]
Thus far S. Cyprian speaks quite according to the tenor of the Greek
rule; and even the rejection of Novatian baptism seems rather an
extension of the application of that rule, than the adoption of a new one.
" Heresy," according to S. Basil, was misbelief in the Blessed Trinity;

S. Cypiian acts on Greek rule, extending the term heresy. 291
according to S. Cyprian, it seems to have been rejection of any article of
the Creed, and so obstinate rejection of the Church became heresy as well
as schism. Thus the Council argues, (Ep. 69. ad Januar. &c. de Bapt.
Hseret.) " But the very interrogatory in Baptism is a witness of the truth.
For when we say, ' Believest thou in everlasting life and remission of sins
through the holy Church?' we mean that remission of sins is not given
except in the Church, but that among heretics, where there is no Church,
sins cannot be forgiven. They then who affirm that heretics can baptize,
let them either change the interrogatory, or maintain the truth, unless they
ascribe also a Church to those, whom they contend to have a baptism ;" and
of Novatian himself, (Ep. 75. ad Magn. §. 6.) " But if any object that
Novatian holds the same rule as the Catholic Church, baptizes with the
same Creed as we, knoweth the same God the Father, the same Son
Christ, the same Holy Spirit, and on that account may claim the power of
baptizing, because in the interrogatory of Baptism he seemeth not to differ
from us, whosoever objeeteth this, let. him know, in the first instance, that
we and schismatics have not one rule of the Creed, nor the same interro
gatory. For when they say, ' Believest thou remission of sins and life
eternal through the holy Church ?' they lie in the interrogatory, since they
have not a Church. Then further by their own words, themselves confess
that remission of sins cannot be given save through the holy Church ;
which not having, they shew that sins cannot be remitted among them."
The origin of this modification of the Greek view n (as it may be con
sidered) is not known; we see it to be as old as Tertullian; S. Cyprian
only states it to have been settled many years before him by a Council under
Agrippinus ; his date or the grounds upon which he went we know not.
" This did Agrippinus, a man of excellent memory, with the rest of his
co-Bishops, who at that time governed the Church of the Lord in the
provinces of Africa and Numidia, set fast and establish by the well-
Weighed investigation of a common Council;" (Ep. 70. ad Quint. §. 4.) and
again, (Ep. 72. ad Jub. §. 3.) " Among us it is no new or sudden thing,
that we hold that they who from the heretics come to the Church, should
be baptized, since it is now many years and a long period, since the
Bishops assembling together with Agrippinus, a man of excellent memory,
established this, and thenceforward to the present day have so many
thousands of heretics in our provinces, being converted to the Church, not
disdained or hesitated, yea rather have reasonably and readily embraced
the reception of the grace of the life-giving Washing and saving Baptism."
S. Cyprian does not, however, appeal to tradition; rather he is so fully
persuaded that the African practice was that required by Holy Scripture,
that he hesitates not to call that alleged by Stephen a " human tradition,"
as, of course, any must be which really opposed Holy Scripture. And
herein we may see again, how the question of schismatical baptism was in
h Perhaps it is to this modification of those converted from any heresy whatso-
the Greek rule that Eusebius refers, ever {\% «kwS" al* u-'ifaiws) should be
(H. E. vii. 2.) "no small question cleansed by Baptism." Eus. is speaking
having been stirred at this time, whether of S. Cyprian- only.
D 2

292 Scripture appealed to by S. Cyprian relate to heresy not schism.
Note S. Cyprian's mind incidental and subordinate to that of heretical; for the
0N De passages of Scripture, on which he maintains the rejection of the baptism,
-BAFT"- are those in which Scripture strongly rejects the heretics themselves, " If
heretics are no otherwise named than as adversaries and antichrists, and
are pronounced persons to be avoided, and perverse, and condemned of
themselves, what manner of thing is this, that it is not to be thought good
that they be condemned by us, of whom it is certain by the Apostolic
witness, that they are condemned of themselves? So that no one ought to
impute to the Apostles, as though they had approved of the baptism of
heretics or received them to communion without the Baptism of the
Church, when the Apostles wrote such things of heretics, and this, when
the more grievous heretical plagues had not burst out; for not as yet had
Marcion of Pontus raised his head from Pontus — who, more shamelessly
and rudely than the rest, formed his blasphemies against God the Father,
the Creator. — Since then it is certain that more and worse heresies
arose afterwards, and since in times past, it was no where commanded that
the heretics receive impositiou of hands only to repentance, and since
' Baptism' is ' one' only, that with us, and within, and by the Divine
mercy vouchsafed to the Church, what is that obduracy or that presumption
of preferring a human tradition to the Divine ordinances?" (Ep. 73. ad
Pomp. §. 2. 3.) and again, (ad Jubaian. §. 13.) " Bnt if we consider what
the Apostles thought of heretics, we shall find that in all their Epistles they
execrated and abhorred the sacrilegious pravity of heretics. For when
they say that ' their word creepeth as doth a cancre,' how can that ' word'
give remission of sins, which ' like a cancre' creepeth to the ears of the
hearers? And when they say that ' righteousness hath no fellowship
with unrighteousness, light no communion with darkness,' how can either
'darkness' enlighten, or 'unrighteousness' justify? And when they
say that they are ' not of God,' but are of the ' spirit of Anti- Christ,'
how do they bear spiritual and Divine things,who are enemies of God, and
whose breast the ' spirit of Anti- Christ' has possessed? Wherefore if,
laying aside the errors of human contention, we go back with pure and holy
faithfulness to the authority of the Gospel and tradition of the Apostles, we
shall understand that they have no power as to the saving grace in the
Church, who, scattering and opposing the Church of Christ, are by Christ
Himself called ' adversaries,' by His Apostles, Anti-Christs."
S. Cyprian then, declares the claim of Stephen for the Roman practice
to be an Apostolic tradition to be erroneous; he speaks of it as "a practice
which had crept in among certain," (ad Pomp. §. 9.) as Firmilian adverts
to other points in which the practice of Rome was no proof of genuine
tradition, (§. 5.) S. Cyprian also seems to account for the absence of a
tradition strictly Apostolic, in that the case itself would scarcely occur
in Apostolic times. (Ep. 70. ad Quint. §. 2.) « And they say that in this
they follow ancient practice when among the ancients heresy and schism
were yet in their first beginnings, so that those involved therein were such
as departed from the Church, and had been baptized in her, whom when
they returned to the Church and performed penitence, there was then yet

Roman vieio, as stated by Stejjhen. 293
no need to baptize." " This we also," subjoins S. Cyprian, " observe to
this day, so that for those, of whom it is known that they were baptized in
the Church, and went over from us to the heretics, if afterward perceiving
their sin — they return to the truth and to their original, imposition of hands
to repentance sufficeth ; so that, because it had been u sheep, the Shepherd
may receive back this estranged and wandering sheep into His fold. But
if he who cometh from the heretics, was not before baptized in the Church,
but comes, being altogether an alien and profane, he is to be baptized that
he may become a sheep, because there is one water in the holy Church,
which maketh sheep." This is the same principle as Dionysius states that
he had received from Heraclas, and this may have been, as S. Cyprian
seems to suggest, the origin of the Roman practice, that it continued
to apply to all cases what was the practice in all cases, so long as heresy
was in its infancy, and the only heretics were such as had " gone out"
(1 John 2, 19.) from the Church.
The principle of the Roman practice is contained in the few fragments of
the Epistle of Stephen, Bp. of Rome, preserved in Firmilian and S.
Cyprian; it is the same as that developed by S. Augustine, though its
known date is much more modern than the Greek view, A. 256. It is, as
before said, that the invocation of the Sacred Names with the use of water,
constitutes valid Baptism, whatever may have been the mind of the
officiating Priest ; (a view at variance with their modern doctrine, that the
" intention" of the Priest is essential to the efficacy of the Sacrament.)
Firmilian says, (§. 8.) " That also is unreasonable that they hold that no
enquiry is to be made who is the baptizer, because the baptized may
obtain the grace, by the invocation of the Names of the Trinity, Father,
Son, and Holy Ghost." And this by virtue of that Invocation, (ib. §. 18.)
" But, he saith, the Name of Christ availeth much to faith and the
sanctification of Baptism, so that whosoever is wheresoever baptized in the
Name of Christ forthwith obtains the grace of Christ." And S. Cyprian
meets the same statement, " Or if they ascribe the effect of Baptism to the
majesty of the Name, so that they who are wheresoever and howsoever
baptized in the Name of Jesus Christ, are judged to be renewed aud sanc
tified," (ad Pomp. §. 5.) And this is again probably the meaning of
Stephen, in the saying quoted by Firmilian, (§. 11.) " Of what sort is that
which Stephen will have to be, that to those who are baptized by heretics;
there cometh the Presence and Holiness (sanctimoniam) of Christ?"
Two limitations of this view, which are afterwards found in S. Augus
tine, seem fairly to be supplied in this statement of Stephen. 1. That
where he insists, that persons shall be received " from whatever heresy,"
he meant that the greatness of the heresy did not alone preclude their
reception, provided that the holy words had been used ; so that there is no
ground for thinking that he would have admitted baptism, not in the Name
of the Trinity, from which he derived its validity. 2. That he did not
hold that the baptism was sufficient without being received into the Church,
but that birth was then given, yet in order that it might grow up into life,
those so born must be brought up in the Church. On this Firmilian says,

294 Roman view estabUshed in West by Council of ' Aries ;
Note (§. 13.) " Unless indeed, as Stephen thinks, heresy gives birth and exposes
0N I)B her children, and when exposed the Church adopts, and nourishes as her own,
BAPr'- those whom she bare not, seeing she cannot be the mother of alien children."
The Roman view was established in the West" by the Council of Aries,
(A. 314.) Can. 8. " With regard to the Africans, who act on a rule of
their own, in rebaptizing, it hath seemed good, that if any come to the
Church out of heresy, he be asked the Creed, and if they see that he was
baptized in the Father and the Son and the Holy Ghost, let him receive
imposition of hands, that he may receive the Holy Ghost ; but if when
interrogated, he answer not this Trinity, let him be baptized."
To this Council it seems most probable ' that S. Augustine refers, in the
many places, when he speaks of the question having been settled by a
full Council of the whole Church; at least, the Council of Aries is the only
Council which speaks directly upon it. If we supposed S. Augustine to
i refer to the Council of Nice, we must have concluded that he made the
same inference as S. Jerome k, that in that the Council (Can. 19.) only
commanded the Paulianists to be rebaptized, the Fathers there meant that
all other heretics might be admitted by laying on of hands only, which is
contrary to the Greek practice, both before and after.
The Council of Carthage1 (A. 349.) enforced (against the Dona-

h Bellarmine (de Sacram. i. 26.)
quotes S. Augustine, Ep. 48, (93. §.38.)
ad Vincent, as saying that S. Cyprian
changed his views ; S. Augustine only
conjectures that he may so have done,
but that at all events he did not (like
the Donatists) make a schism. S.
Jerome (c. Lucif. c. 25.) says that the
Bishops of the Council of Carthage
changed their practice and reversed
their decree ; but S. Augustine, on
the spot, could not have been ignorant
of this, nor, if true, would have failed
to urge it.
1 See Launoy, Diss, de vera plenarii
apud Au'gustinum Concilii notione,
and his defences of it. Before him,
Sirmond took the same view Praef. ad
Concil. Gall. T. 1. He is followed by
the Benedictines on S. Aug. de Bapt.
e. Donat. ii. 9. noteb. Tillemont (H. E.
t. 4. Notes sur S. Cyprian Note 44.)
states the difficulties fairly on both
sides, and inclines to the opinion of " a
very enlightened and wise person,"
that the Council of Aries was very little
known in S. Augustine's time except in
the practice founded on its decisions,
that he being educated in the African
Church, which acted in obedience to it,
thought that the authority to which the
African Church deferred, was that of a
General Council, and that the more,
since it was not disputed by the Dona
tists, but without any definite know

ledge of it. And certainly it is remark
able, as he observes, that S. Augustine,
in general so precise, no where names
this Council, though he does the Coun
cil of Nice (Ep. 110.) nor alleges its
words, but quotes it vaguely as a Council
" after the martyrdom of Cyprian, but
before himself was born." de Bapt. c.
Don. il. 9. S. Augustine also quotes
the Nicene Council by name on the
very Canon in question as to the Pauli
anists. de Haer. c. 44.
k c. Lucif. fin. " The Nicene Colin*
oil, which we have just mentioned, ad
mitted all heretics except the disciples
of Paul of Samosata," i.e. commanded
no others to be baptized but these. Siri-
cius Bp. of Rome seems to have made
the same inferences, (Ep. ad Himer.
Can. 1. Concil. t, 2. p. 1018, quoted by
Tillemont. 1. c.) " whom [the Arians]
with the Novatians and other heretics,
we, as was established in the Council,
receive into the congregation of the
Catholics, through the invocation alone
of the seven-fold Spirit, by the laying-
on of the hands of the Bishop," hut the
8th Canon, to which this seems in part
to refer, says nothing of any other
heretics, nor of the baptism of the
Novatians, but only of their Orders;
and S. Basil, well acquainted with its
Canons, does not speak decisively about
1 Can.l. That whoso was baptised,

subsequently modified; Greek retained. 295
tists) the decision of that of Aries; the adherence of that Church
became the more fixed, through the misapplication made by the Donatists
of S. Cyprian's rule and authority: nor would she be tempted to violate
the principles she had adopted, by the advantage taken by the Donatists,
who represented that it was the safer side to receive their baptism, since
the Church, by not rebaptizing, acknowledged its validity, whereas the
Donatists, by rebaptizing, disallowed that of the Church. Adherence to
her rule under this disadvantage would strengthen the Church's stedfast-
ness in it. The validity then of all Baptism, wherein the right " matter"
and " words" had been used, became thenceforth the rule of the Latin
Church, except that in the later times, the Roman Church has left it to her
Bishops to dispense with her rule, when there seems to them " reasonable
cause™," and virtually (among ourselves at least) has adopted conditional
rebaptizing as her rule; the Scotch branch of our Church has formally
sanctioned n conditional Baptism, wherever the parties themselves entertain
doubts of their schismatical baptism ; and such is the growing practice in
our own.
The Greek Church continued their rule, retaining the tradition both of
the rule, and of the cases in which it had been enforced, without defining it
in the same formal way as the Latin Church. The Council in Trullo
(Quini-sextum) formally acknowledged as part of its code, not the Apostolic
Canons only, but those of S. Basil, (Can. 2.) while in a subsequent Canon,
(95) it speaks generally of " heretics whose Baptism is accounted valid,"
i. e. according to the tradition of the Church, and of others " whose Bap
tism is not accounted valid," but of these it mentions only some cases0,
(see ab. p. 289.) The same is observable in the lists given by Timotheus
Presbyter, (A. 500.) afterwards Patriarch of Constantinople P, who divides
heretics into three classes, according as they were •) baptized on returning
having been interrogated as to the that the Council adopted and rejected
Trinity, according to the faith of the S. Baisil's Canon at the same time: so
Gospel and doctrine of the Apostles, Bingham, " Remarks on the author of
and confessed a good conscience toward the second part of Lay-Baptism in-
God as to the Resurrection of Jesus valid." Works, t. 2. p. 595. 6.
Christ, might not again be interrogated P Nicephorus ap. Voss. de Bapt.
as to that faith, nor again baptized." Addend, j. 7- ad Disp. 20. who cites
m " Heretics coming to the Catholic the following authors also.
Church, in whose Baptism the due The letter, published by Balsamon,
'form' or 'matter' has not been t. i.p. 1098, 9, andfilledupby Possevini
retained, are to be duly baptized — but (Apparatus S. t. 2. v. Timotheus)
where the due ' form' and ' matter' classes heretics thus, l Tascodrugi
have been retained, let only those Marcionites, Saccophori, Apotactites
things be supplied which were omitted, [Encratites,] (see S. Basil, sup. p. 287.)
unless for a reasonable cause it seem Valentinians, or Basilidians, or Her-
otherwise to the Bishop." Rubric on maeans, Nicolaitans, Montanists, Pepu-
Baptism of Adults in Roman Ritnal, zenes, Manichaeans, Eunomians or
set forth by Paul v. ap. Ass. ii. 20. Anomceans, Paulianists, Photinians,
" Synod of 1838, Can. 17. Sabellians, [Marcellians,] Cerinthians,
° Writers, who assume that the Menandrians, Ebionites, Simonians
Greek Church acted upon the Latin (from Simon M.),Carpocratians, Satur-
rule, (of which there is no trace in the nians [Saturnilians, Epiph.], and those
Greek Church, but the contrary,) regard derived from the impious Marcus, and
these Canons as contradictory; and Apelles, and Theodotus the tanner,

Bapt.

296 Greek rule and application alike traditionary.
Note to the Church, or 2) received the Chrism only, or 3) only anathematized their
on De errors- Yet we cannot see for the most part on what principle they are so
distributed, but Timotheus asserts it to be traditionary. " We then, con
sidering all these things with the wise fathers, have been taught by them,
that as the Catholic Church of old received, and as our practice is preserved
in the patriarchates and metropolitan Churches, so we also ought to follow.''
And this traditionary character of the rule is the more implied, in that
heresies are enumerated, as falling under the different heads, which have
for many centuries been extinct in the Church, and which would have been
forgotten, had the Greek, like the Roman Church, proceeded on a precise
well-defined line, and not rather on what had been done in former times.
The same classification is retained, and the same persons ranked in each
class by Theodoras Studites, (A.D. 817.) who is less accurate however in
details t.
In later times, we find the Romanists complaining (Cone. Lat. iv. Can.
43.) that in times past " the Greeks presumed, with a rash boldness, even
to re-baptize those who had been baptized by Latins, and some (as we have
heard) still do not fear to do this." This the Greeks did, in conformity
with their old practice, regarding the Latins as heretical as to the Third
Person of the Blessed Trinity, in that they added Filioque to the Nicene
Creed. Possibly, the difference of the Greek and Roman practice may be
accounted for (as far as conjecture may be allowed in a point so obscure) by
Ihe more grievous character of the heresies, with which the Greek Church
was harassed ; so that the original rule may have been to reject heretical,
accept schismatical Baptism, (as S. Basil states it to have been in the East,)
and this having been acted upon with regard to heretics in the East,

the Helcesaites, those from Nepos, which seems to be a continuance of the
and Pelagius, and Celestius, [as agree- same dispensing power, implied by S.
ing with Nestorius,] and the Melchise- Basil.
dekites. s The Tessaresdekitae, Nova- 1 He says the Marcionites, Tasco-
tians or Sabbatians, Arians, Macedo- drugi, Manichees, and those who rank
nians, and Apollinarians. 3 The Mele- with them down to the Melchisedekites,
tians, (schismatics) Nestorians, Euty- twenty-five heresies, are baptized. The
chians, and their companion Dioscorus, Tessarescaidekatites,Novatians, Arians,
Severus, Jacobus, and the rest of the Macedonians, and Apollinarians, to-
Acephali, [i.e. Theodosians, Tritheites, gether five, receive the holy Chrism.
Gaianites or Julianites, Anthropomor- But they who are neither baptized, nor
phites, Barsenuphites, Esaianites, Pe- receive "the Chrism, but only anathe-
trians, Damianites, Sergians,] Mar- matize their own and every other heresy,
cionites, (from Marcion the Trapezite,) are the Meletians, Nestorians, Euty-
Messalians or Euchites, Enthusiastic, chians, and those classed with these
Choreutae, Lampetiaus, Adelphians, down to the present heresy, which for
Eustathians, Aposchistae or Dosarii. the present is not numbered by me, on
Timotheus subjoins that " in the Patri- account of the many divisions of the
archate or Metropolitan Churches, the Acephali." Theodorus, however, ap-
Armenians, Jacobites, and Nestorians, plies the Latin rule, " the Apostolic
and the rest of the Acephali and those Canon calls them heretics, who are not
like them, who were converted to the baptized or baptize not in the Name of
orthodox faith, received the Chrism not the Father, Son, and Holy Ghost,"
Baptism, and that this had been re- instead of S. Basil's of the absence of
cently introduced for good reasons," sound faith in Them.

Benefits of conditional form. 297
schismatics in the West, the one practice may have been extended to
heretics by Stephen, as the other to schismatics by the Bishops in the time
of Firmilian, when the validity of schismatic baptism was a novel question.
The practice now adopted by the Scotch Church and in our own, with
regard to persons baptized by such as are not only in schism, but never
received any commission to baptize, (a case to which there is no parallel in
the early Church,) unites the advantages of the Latin and Greek practice ;
of the Latin, in that it avoids the risk of real re-baptizing, which the
ancients regarded as a profanation of the Sacred Names ; of the Greek, in
that it does what it in us lies, to provide, that none of the blessings and
grace of Baptism be lost through our omission, and is an act of piety towards
God, desiring that whatever may have hitherto been lacking, be supplied.

098 In the Gospel, all things new.

OF PRAYER.

[The different tone in which Tertullian speaks on the Shepherd of Hermas and
on fasting in the De Oratione, (c. 16. 18.) and in his Montanist works, (De
Pudic. c. 10. 20. and De Jej. c. 2.) is decisive that it was written before his
fall, (see Lumper, c. 2. art. 3. §. 2- who adds other grounds not so valid ; he
thinks also that T. calls Hermas " Scripture," " almost Scripture," but
wrongly, see c. 16.) S. Hilary also speaks of it, as written, while sound in the
faith. " On the Sacrament of prayer, Cyprian, of holy memory, has freed us
from the need of writing. Although Tertullian also wrote a most suitable
treatise thereon ; but the subsequent error of the man, deprived of authority
even his approved writings." in Matt. c. 5. init.]

Be I. The Spirit3 of God, and the Word of God, and the
IX^i Reason °f Gr°d — Word of Reason, and Reason of Word,
 and Spirit of both " — Jesus Christ our Lord hath ordained
for us, the disciples of the New Testament, a new form
of Prayer. For it was meet that, in this kind also, new
wine should be laid up in new bottles, and a new piece sewn
Mat. 9, to a new garment. But whatever had been in time past,
16. !?¦ •
hath been either changed, as circumcision ; or fulfilled,
as the rest of the law; or accomplished, as prophecy; or
perfected, as Faith itself. The new grace of God hath
fashioned anew all things from carnal to spiritual, in
bringing in, over all, the Gospel, the abolisher of all
the ancient bygone things. In which our Lord Jesus
¦ See note H, at the end of this sponds to the preceding. Muratori,
treatise. (Anecdota, t. iii. p. 6.) joins utrumque
" l. e. our Lord is not only The with what follows, but then" et spi-
Spint and the Word and the Reason ritus" stands unconnected. Muratori
of God, but, when contemplated as supposes this to be a passage in which
The Reason, He is also The Word; as the Father is called Ratio and Sermo,
The Word, He is also The Reason; as though « Sermo Rationis" were the
and as Both, Spirit, i. B. of the Very same as S. Ambrose's " Verbum de
Essence of the Father, Who " is a Verbo," (see note H,) but the identity
Spirit." The words are " Sermo Ra- of the words « Verbum de Verho, ' is
tionis et Ratio Sermoms et Spiritus the very peculiarity which, according
utrumque (=utroi-umquesc.Ratiomset to S. Ambrose, justifies the mode of
Sermoms.) lnus each clause corre- speech.

Divine wisdom in brevity and fulness of the Lord's Prayer. 299
Christ hath been approved as the Spirit of God, and the
Word of God, and the Reason of God : the Spirit, by which
He prevailed ; the Word, by which He taught; the Reason,
by which He came0. Thus, therefore, the Prayer framed
by Christ hath been framed out of three things — the Word,
by which it is expressed ; the Spirit, by which alone it hath
power d; the Reason, by which it is conceived. John John 6,
also had taught his disciples to pray ; but all that was of
John was a preparing of the way for Christ, until when
Himself should have increased, (as the same John foretold
that He must increase but himself decreased the whole work John 3,
of the forerunner together with the Spirit Itself, should ;b j 33
pass to the Lord6. And therefore it doth not appear in what
words John taught them to pray, because that earthly things
have given place to heavenly. He that is of the earth,
he saith, speaketh the things of the earth ; and He that
is of Heaven speaketh the things which He hath seen.\h. 3,31.
And what is there that is of the Lord Christ, as is this
instruction in prayer also, which is not heavenly ? Let
us consider then, blessed sirs, first, His heavenly wisdom
in the commandment to pray in secret, wherein He both Matt. 6,
exacted the faith of man, in surely believing that the eye
and the ear of Almighty God are present under coverings,
and even in secret places f, and required also a modesty
in faith, in offering his religious service to Him alone,
Who, he trusteth, heareth and seeth every where : next,
His wisdom in the next commandment, which though v. 7.
it pertaineth in like manner to Faith and the modesty of
Faith, that we should not think that God must be ap
proached with a multitude of words, Who, we are sure,
provideth for His own of His own accord, yet is this brevity v. 8,
(and this formeth the third step in the said wisdom) upheld
by the support of a large and blessed interpretation, and
is as much expanded in meaning as it is compressed in
words. For it hath embraced not only the proper offices of
= i. e. as He, " in Whom dwelt all Wisdom of God," (1 Cor. 1, 24.) &c.
the fulness of the Godhead bodily," " ratio qua venit" seems a necessary
" Who manifested the Name of the correction for " quo venit."
Father," (John 17, 6.) in Whom" were d see e. 9.
hid all the treasures of wisdom and e See de Bapt. u. 10, and note,
knowledge," (Col. 2, 3.) Who is " the ' S. Cyprian de Orat. $. 2.

¦300'OurFather;confessesGodasaFatherandTheSonandtheChurck.
De Prayer, or ' reverence of God, or the petition of man, but
?5Ao" almost every discourse of the Lord, every record of His
f^i — rule of life, so that, in truth, there is comprehended in the
Prayer a summary of the whole Gospel.
II. It beginneth with a testimony to God, and with
the reward of Faith, when we say, Our Father, which
art in Heaven. For herein we both pray to God, and
commend the Faith whose reward it is thus to entitle Him.
John 1, It is written, To them that believed on Him gave He power
12' to be called the sons of God. And, indeed, the Lord hath
very frequently proclaimed God to us as a Father; yea,
Mat.23,and hath taught us to call no man father upon earth,
9' but Him only Whom we have in Heaven. Wherefore in
thus praying we obey also a commandment. Happy they
who acknowledge Him as a Father ! This it is with
which Israel is reproached, when the Spirit calleth Heaven
Is. 1 , 2. and earth to witness, saying, / have begotten children,
and they have not acknowledged me. But, in calling Him
Father, we entitle Him also God. This title is one both
of affection and authority. Moreover, in the Father, the
John 10, Son also is called upon ; for, saith He, / and the Father
30 •
are one. Nor is even our Mother Church passed by,
that is, if in the Father and the Son be recognized the
mother also, of whom it is that the names both of Father
and Son exist '. Under one kind then, or indeed one word,
we both honour God with His own '', and remember a
commandment, and set a mark upon those that forget the
Father'. III. The Name of God the Father had been disclosed to
none. Even Moses, who had asked it of Himself, had heard
in truth another name. To us it hath been revealed in the
John 5, Son. For now is the Son a new Name of the Father. lam
43. S i. e. in Himself, the Name of God " Father of those who being sanctified
the Father implies the Son, Who is by Him, and made again by a Da-
One with Him ; with relation to us, it tivity of spiritual grace, have begun to
implies a mother, i. e. the Church ; be the sons of God."
whence in S. Cypr. de Unit. e. 5. " he "> suis. His Son and His Church.
can no longer have God for a Father i S. Cyprian 1. c. explains this of the
who had not the Church for a mother," Jews, with reference to S. John 8,
and he paraphrases this passage, de 44.
Orat. Dom. $. 6. p. 182. Oxf. Transl.

'Hallowedbe Thy Name,' praise of God, prayer for us and for all. 301
come, saith He, in the Father's Name. And again:
Father, glorify Thy Name: and more plainly: / have John 12,
manifested Thy Name unto men. We ask therefore
that this Name may be hallowed : not that it becometh
men to wish well to God, as though there were Any Other1 ' alius
from Whom it could be wished for Him, or He were
hindered of it unless we wished. Meet indeed is it that
God should be blessed in every place and time by every
man, for the remembrance, ever due, of His benefits. But
this too standeth in the place of blessing. And yet when hath
not the Name of God been holy and sanctified, by Himself,
seeing that of Himself He sanctifieth all others ? to Whom
that company of angels round about rest not saying, Holy, Rev. 4,
Holy, Holy ! In like manner therefore we also, looking to
be angels, if we so deserve", even from hence' learn that
heavenly address to God, the office also of future glory.
Thus much as respecteth the glory of God. On the other
hand, as respecteth our own petition, when we say,
Hallowed be Thy Name, we pray that It may be hallowed
in us, who are in Him, and at the same time in all others
also, whom the grace of God yet awaiteth, that we may in
this also obey a commandment in praying for all, even for Mat. 5,
our enemies. And therefore stopping short in our expres-44,
sion, and not saying, be It hallowed " in us," we say (in effect)
be It hallowed " in all."
IV. Next to this clause we add, Thy will be done in
Heaven and in earth : not that any can hinder the doing
of His will, and that we pray for Him that His will may have
success, but we ask that His will may be done in all men.
For, by a figurative interpretation of the flesh and the spirit,
we are the Heaven and the Earth"1. Although even if it be
to be understood simply, yet is the sense of the petition the
same, that in us, the will of God may be done in earth, to
wit, that it may hereafter be done in Heaven also. And
what doth God will, but that we should walk according to His
rule ? We ask therefore that He supply us with the substance
and power of His will, that we may be saved" both in Heaven
k meruerimus A. meminerimus Gel. m S. Cypr. 1. c. c. 11. Greg. Naz.
Rig. Mur. " if we be mindful" i. e. of Or. 1. [2.] ap Lac.
our calling. " S. Greg. Nyss. de Orat. Dom. c. 4.
i i. e. from this earth. " The will of God is the salvation of

302 The ' Will' of God, our salvation ; wrought in us, and on us.
De and in earth, seeing that the sum of His will is the salvation
0*A£- of those whom He hath adopted. That also is the will of
 ~~ God, which the Lord hath executed in preaching, in working,
in suffering0. For so hath He Himself declared, that He
John 6, did not His own will, but the will of the Father. Without
so.; 5' doubt the things which He did, they were the will of the
Father, to the which, as to ensamples, are we now called
forth, that we may both preach, and work, and suffer, even
unto death. The which that we may be able to fulfil, we
have need of the will of Godp. Likewise when we say,
Thy will be done, even in this we wish well to ourselves,
because there is no evil in the will of God, even though there
be somewhat contrariwise inflicted according to the deserts
of each. By the very saying of this we premonish ourselves
unto patience. The Lord also, when, by the realityq of His
Passion, He had now willed to shew in His own flesh the
Luke22, weakness of the flesh, saith, Father, remove this cup, — and
then remembering Himself — nevertheless, not My will but
Thine be done. He was Himself the Will' and the Power'
of the Father, and yet, for the shewing forth of the patience
which He owed, He committed Himself to the will of the
Father. V. Thy Kingdom come, likewise hath the same reference
as hath also Thy Will be done ; to wit, in ourselves. For
Prov.2l,when is God not a King, in Whose hand is the heart of all
kings ? But whatsoever we wish for ourselves, we divine to
be His, and to Him attribute, what from Him we expect.
Wherefore, if the present coming of the Lord's Kingdom
Rom. 8, pertain to the will of God, and to our earnest expectation,
how pray some for a sort of prolonging of the world', when
man." Cassian Coll. ix. 19. " or thus, ' See Note I, at the end of this
the will of God is the salvation of all, Treatise.
according to the saying of the blessed » 1 Cor. 1, 24. Clem. Al. Strom, vii.
Paul, 1 Tun. 2, 4." p. 703. ap. Bull iv. 2. 1. "But the
° o ^ypr' °' u- 10' who!e operation of the Son hath refer-
P S. Cypr. 1. c. c. 9. ence to the Almighty, and the Son is,
q cum substantia restored. This as it were, an Operation of the Father,"
may be tacitly opposed to the Gnostics, (to™*,' tis hitysm )
Rig. substitutes " sub instantiam" " at « See on Apol. c. 32. p. 71. n. u. Rig.
the instant approach of;" a conjecture with A. omits " in" " a prolonged exist-
ofUrsims S. Cypr. lc." The Lord, ence in the world;" and T. in the
manifesting the infirmity of that human other places is speaking of the delay of
nature, which He bare. the consummation of all things, not of

'ThyKingdomcome^theend; ' Daily Bread,' Xt.inH.Eucharlst.303
the Kingdom of God, which we pray may come, looketh to
the consummation of the world ? We desire to reign the sooner,
and not to serve the longer. Even were it not prescribed
in the Prayer about praying for the coming of the Kingdom,
we should of our own accord put forth His word, pressing
forward towards the apprehending of our hope. The souls
of the martyrs cry unto the Lord reproachfully" under the
altar, How long, O Lord, dost Tliou not avenge our blood on Rev. 6,
them that dwell on the earth ? For doubtless the avenging"
of these is regulated by the end of the world. Yea, with all
speed, O Lord, Tfiy Kingdom come ! the prayer of the
Christians, the confusion of the Heathen, the joy of the
Angels y, for which we strive, yea rather for which we pray.
VI. But how choicely hath Divine Wisdom drawn up the
order of the Prayer, that after heavenly things, that is, after
the Name of God, the Will of God, and the Kingdom of
God, it should give to the petition a place for earthly wants
likewise ! For the Lord had also declared, Seek ye first the Mat- 6<
Kingdom, and then these things also shall be added unto you.
Although we may rather understand spiritually, Give us this
day odr daily bread. For Christ is our Bread, because
Christ is life, and bread is life. / am, saith He, the Bread John 6,
35
of life : and a little above, Tlie Bread is the Word of the f',„
living God Which cometh down from Heaven. Then again
because in the Bread is understood His Body *: This is My Luke22,
Body. Wherefore in praying for daily bread, we pray to be 19,
the close, a little sooner or later, of our that the Greeks could not so understand
own lives. S. Cyprian (de Mortal, c. 13. it, since they did not receive It
p. 225, 6. Oxf. Tr.) uses the same daily,) Jerome adv. Pel. 1. 3. §. 15.
language of individual continuance in Marius Victorin. 1. i. ii. iii. adv. Arian.
life. Pet. Chrysol. Serm. 67. 68. 70. 72.
" so Rig. with A. Gel. and others ad Orat. Dom. Greg. Mor. 1. 33. c. 5.
" in visu" " in the vision." Sedul. 1. 2. Op. Pasch. c. 11. p. 480.
1 S. Cypr. de Bono Pat. u. 15. 16. Chromatand Juvencusadloc.Theophyl.
p. 263, 4. Oxf. Tr. ad loc. Procop. ad Levit. Damasc. de
r See de Spect. fin. Fid. Orth. iv. 13. It is interpreted of our
z This petition is understood of the Lord without further explanation by S.
Holy Eucharist by S. Cyprian also I.e. Jerome ad loc. inEp. ad Tit. 2, 11. 12.
c. 13. S. Cyril Jer. xxiii. 15. S. Athanas. Orig. Hom. 14 in Ezek. fin. Maximus
de Incarn. et c. Arian. §. 16. t. i. p. 883. Taur. in Caten. Nicefae, Cassian Coll.
S. Ambrose de Sacr. v. 4. §. 24. 25. ix. 20. Isidor. Pel. Ep. 281. S. Cyril of
S. Chrys. in Cat. Nieetse, S. Aug. Ep. Alex. 1. 13. de Adorat. p. 471. says
130. ad Prob. (as one meaning) Serm. 58. "all is divine and spiritual." See
in Matt. 6. c. 4. (but in the de Serm. Suicer v. <«aw«f,Pfeifferde v. i-xitvtiot,
Dom. in Mont. ii. 7. he rejects this and Thes. Theol. Phil. App. ad Crit. S.
takes one meaning only, inferring also t ii. p. 122.

304 'Daily Bread,' as to the body, excludes luxuries and the morrow.
De perpetually in Christ, and undivided from His Body". But
°£A7" because this word also hath a carnal meaning, this cannot
— '—L be without a religious regard for a spiritual rule likewise.
For He commandeth bread to be prayed for, which thing
Mat. 6, alone is necessary b for the faithful, For after the rest do the
32' Gentiles seek. And this again He impresseth by examples,
cf. Mat. and treateth of in parables, when He saith, Doth a father
l0'26' take bread from his children, and. give it unto dogs? And
Mat. 7, again : When a son asketh bread, doth he give Mm a stone ?
"J" For He sheweth what sons may expect from a father.
Luke Moreover also that one, that knocked at the door by night,
11 ' ' asked for bread. But with good cause hath He added,
Mat. 6, Give us this day, seeing that He had said before, Take no
Luke thought for the morrow c what ye shall eat. To which
12, 22. matter He hath also applied the parable of that man, who,
ver. 16. when his fruits were coming in, thought within himself of
building greater barns, and of times for long taking his ease:
on that very night he dieth.
VII. It followed that, having noted the bounty of God, we
should pray for His mercy also. For what will meats profit, if
we be reckoned, as touching them *, in" very deed as a bull for
Heb. 4, the slaughter ? The Lord knew that Himself only was without
sin. He teacheth therefore that we pray that our debts be
forgiven us. Prayer for forgiveness is confession, for he
that asketh forgiveness confesseth sin. Thus also is repent-
Ezek. ance manifested, acceptable to God, because He willelh this
rather than the death of a sinner. But a debt is, in the
Scriptures, a figure for a sin, because payment is in like
manner by just sentence due, and by the same demanded,
nor can it evade the justice of the demand, unless the demand
Mat. 18, be remitted, as the Lord forgave that servant the debt. For
the example of the whole parable looketh this way. For,
whereas the same servant, when loosed by his lord, doth not
in like manner spare his own debtor, and, being on that
account accused before his lord, is delivered to the tormentor
' S. Cypr. he. d jliis restored with A. i. e. if food is
b S. Greg. Nyss. berm. 4. in Orat. only given us as to animals fed to be
Dom. S. Cypr. 1. c. S. Aug. Ep. 130. slaughtered, if all be but indulgence
S' C^ry<U , c „ , for a time> t0 end in Death. Rig.
<= S. Greg. Nyss. 1. c. S. Cypr. 1. „. corrects illi " in His sight" needlessly.
«-•. 14.

God tries, Satan tempts : ' deliver from evil,' i. e.from Satan. 305
till he should pay the uttermost farthing, that is, the very
least sin, with this agreeth that we also profess to forgive
our debtors. Moreover He saith also in another place,
according to this kind of Prayer, Forgive, and it shall be L"ke 6,
forgiven you. And when Peter had asked whether he should
forgive his brother until seven times, Yea, saith He, ?mte7Mat-J8,
seventy times seven, that He might remould the law for the
better ; because in Genesis the avenging of Cain is reckoned Gen- 4.
at sevenfold, but that of Lamech at seventy and seven folde.
VIII. For the completing of this so brief Prayer, that
we might pray, not only for the forgiveness, but also for the
entire turning away of sins, He hath added, lead us not
into temptation: that is, suffer us not to be led, to wit
by him who tempteth. But God forbid that the Lord should James 1,
be thought to tempt, as though He were ignorant concerning
the faith of any man, or were consenting' to its overthrow.
Both infirmity and malice are of the Devil. For even
Abraham He had commanded to make an offering of his son,
for the sake not of tempting, but of proving, his faith ; that
through him He might set forth an example of His own
precept, wherein He would afterwards command that not Mat. 10,
even children must be accounted dearer than God. He
Himself being tempted of the Devil, shewed who was the Luke *¦
head and contriver of temptation. This passage He con- "
firmeth by His after words, when He saith, Pray lest ye be Mat.26,
tempted. And so they were tempted, in forsaking the Lord,ver. 56.
who had given themselves to sleep s rather than to prayer, ver. 40.
With this correspondeth the clause, which interpreteth the
meaning of Lead us not into temptation; for this is, But
deliver us from Evil".

" Orig. and S. Hilary in Matt, and uses " malus ille" = o trmigis , of Satan
Theoph. Aut. ap. Huet. ad Orig. ex- de Cult. Fem. ii. 5. and " malus" de
plain the passage of S. Matt, also with Idol. c. 16. and 21. de Pat. c. 11. 14.
reference to Lamech. and so interprets " malum," de Test. An.
f dejicere sit consentiens. editt. ante- c. 3. n. p. comp. S. Greg. Nyss. Orat. 5.
Rig. In A. there remains deicere fin. S. Cyril Jer. xxiii. (Myst. 5.) §. 18.
nstiens, (i. e. [cojnsentiens) the inter- S. Chrys. Hom. 19. in S. Matt. S.Jerome
mediate letters being worn out. Rig.'s adv. Jov. §. 3. Cassian, Coll. ix. 23.
" aut dejicere gestiens" is a conjecture. Chromat. ad loc. S. Ambrose de Sacr.
S see de Bapt. c. ult. v. j. pen. gives both " from the Enemy,
h i. e. " from the evil one," Satan, from sin," S. Cyprian includes both in
see de Fuga in Pers. c. 2. where T. one, v. 18. p. 192. Oxf. Tr.
uses the word " malignus," but he also

306 FulnessanddepthoftheLord'sPrayer; heardas The Son' swords.
Ve IX. In the brief summary of a few words, how many
o^; sayings of the Prophets, Gospels, Apostles, discourses of the
~ — Lord, parables, examples, precepts, are touched upon'!
How many duties are at once discharged ! The honouring
of God in the Father, the testimony of Faith in the Name,
the offering of obedience in the Will, the remembrance of
hope in the Kingdom, the petition for life in the Bread, the
confession of debts in the prayer to forgive, the anxious
care about temptations in the call for defence. What
wonder? God alone could teach how He would have
Himself prayed to. The sacred duty therefore of Prayer,
ordained by Himself, and animated by His own Spirit, even
at the time when it proceeded from the Divine mouth,
ascendeth, of its own right, unto Heaven, commending to
the Father what the Son hath taught.
* X. Yet since the Lord, Who foreseeth human wants, after
Mat. 7, delivering the rule of Prayer, saith separately, Ask, and ye
shall receive, and since there are things which be desired
according to the case of each, after that the regular and set
form of prayer hath been first used, there is a liberty allowed
to desires'1 added as it were to the foundation, there is a
liberty to build thereupon extraneous petitions, yet witb
remembrance of the commandments, lest the farther from the
commandments, the farther we be from the ears of God.
XI. The remembrance of the commandments paveth the
way to Heaven for prayers, of which commandments the
chief is, that we go not up to the' altar of God before that we
undo whatever quarrel or enmity we may have contracted
Mat. 5, with our brethren. For what is it to retire1 unto the peace
23 of God, without peace ? unto the remission of debts,
retaining debts ? How shall he appease the Father, who is
angry with his brother, seeing that all anger is, from the
beginning, forbidden us ? For Joseph also, when he sendeth
away his brethren to bring their father to him, saith, and fall
Gen 45, not out by the way. Verily he admonished us, for our
24. . '
' S. Cypr. de Or. Dom. c. 5. derived from the same source.
k quasi funilamento accedentium de- 1 i. e. from a brother, and so ap-
sideriorum, cod. Mediol. (containing the proach to God, recedere A. although
de oratione only) which so corresponds the same hand corrects " accedere"
with the cod. Agob. that it is probably " approach unto."

To be offered in holiness, as to and through The Holy. 307
Religion is elsewhere called a way : and again that, when
set in the way of Prayer, we should not approach the Father
with anger. Next, the Lord, when enlarging the Law, doth
in plain words add to murder anger against a brother, Mat. 5,
alloweth not that it should quit itself even by an ill-word.
Even if one must needs be angry, it must not be beyond
the going down of the sun, as the Apostle admonisheth. Eph. 4,
But how rash a thing is it either to pass a day without
prayer, while thou delayest to make satisfaction to a brother,
or by persisting in wrath, to undo prayer !
XII. Nor ought the intention of Prayer to be free from
anger only, but from all disorder of the mind whatever, being
sent forth from such a spirit, as is The Spirit to Whom it is
sent. For the defiled spirit cannot be acknowledged by The
Holy Spirit, nor the gloomy by the joyful, nor the thralled
by the free. No one entertaineth an adversary: no one
admitteth any, save his own compeer.
XIII. But again what reason is there in entering upon
Prayer with the hands indeed washed m, but the spirit foul ?
whereas even to the hands spiritual cleanness is necessary,
that they may be lifted up pure from deceit, from murder,
from cruelty, from witchcrafts, from idolatry, and the rest of
those defilements, which, conceived by the spirit, are wrought
by the operation of the hands. This is the true cleanness,
not such as most men superstitiously care for, using water
before all prayer, even to the washing of the whole body.
This when I scrupulously enquired into, and sought after
the reason of it, I found it to be a commemoration of the
delivering up " of the Lord. We adore the Lord, not deliver
Him up. Nay, we ought even to act contrary to the
example of him who delivered Him up, and not therefore
to wash the hands, unless, for conscience sake, we wash
away the defilement of the conversation of men.

m The rite of early washing before also Baron. Ann. t. i. p. 459.
private prayer is mentioned in the Ap. " by Pilate to be crucified. The cod.
Constt. 8, 32. of washing the hands Med. adds " Pilatum manus abluisse"
before public prayer by S. Chrysostom " a commemoration of Pilate's having
frequently ; Paulinus, Eusebius, &c. washed his hands, for the delivering up
see Bingham 8, 3. 6. S. Chrys. also of the Lord" [i. e. with a. safe con-
speaks against it, like Tert., without science]. It seems a gloss.
inward purity, (Hom. 6 in 1 Tim.) see
x2

308 Superstitious practices of some in prayer.
De XIV. But the hands are clean enough, which we have
rxBAi5. washed once" for all, with the whole body, in Christ.
cTTohn Although Israel wash daily in every member, yet is he never
13> ,0- clean. Surely his hands are ever unclean, stained eternally
with the blood of the Prophets and of the Lord Himself,
And therefore sinners by inheritance, through consciousness
cf. Mat. 0f their fathers, they dare not so much as lift them up unto
IS3 'i\5 the Lord' lest some Isaiah CTy out' lest Christ snudder-
But we not only lift them up, but even spread them out,
modelling them after the Lord's Passion p, and, while we pray,
confess Christ.
XV. But since we have touched upon one point of empty
ceremony, we shall not think it ill to note the rest also,
which may justly be upbraided with vanity, if, that is, they
be done without the authority of any command either of the
Lord or the Apostles. For such like things are set down
not to Religion but to superstition, being affected, and
forced, and pertaining rather to an over-curious, than to a
Rom.12, reasonable service ; certainly to be restrained, if only because
they level us with the Gentiles. As for instance, it is the
way with some to make their prayer with their cloaks put
off, for thus approach the Heathen their idols'1. Which,
were it meet to be done, the Apostles surely, who teach
concerning the habit befitting Prayer, would have included,
2 Tim. unless any think that Paul left his cloak with Carpus during
' ' prayer. God forsooth may not hear men in their cloaks,
Who heard three Saints in the furnace of the king of Babylon
Dan. 3, praying in their coats and their hats !
2I- XVI. Moreover I see not clearly the reason why it is the
custom with some, prayer being concluded, to sit down:
unless, if that Hermas, whose writing is commonly entitled
' The Shepherd,' having finished his prayer, had not set
down upon his bed, but had done something else, we might
insist on the observance of this also. Surely not : for even
here " When I had prayed and set down upon my bed"'
is put simply in the course of narration, not as a
model of discipline. Otherwise one must pray no where
0 See on de Bapt. c. 12. n. i. Her. Digr.
r See on Apol. c. 30. Naz. Or. iv. 71. ' Herm! Past. 1. 2. Procem.
1 JEseh. Sept. c Theb. 98. ap.

Humility in gesture, voice, countenance, befitting prayer. 309
save where there is a bed: nay one will act contrary
to the writing', if he sit down on a chair or a bench.
Moreover seeing that the Heathen do likewise, in sitting
down after' praying to their puppets, it deserveth to be
blamed in ns, were it only that it is observed in the case of
idols. To this is added a charge of irreverence also, to be
understood even by the Gentiles, if they had any under
standing. If indeed it be irreverent to sit under the eye,
and directly in the eye, of him, whom thou especially
reverest and veneratest, how much more exceedingly ir
religious is that act under the eye of the Living God, the
Angel of Prayer still standing by, unless we are reproaching L«ke l,
God for that our prayer hath wearied us !
XVII. But in praying with modesty and humility, we
shall the rather commend our prayers unto God, not even
our hands being lifted up too high, but being lifted up with
moderation and seemliness ; not eyen our face being raised
upward with boldness. For that Publican, who prayed Luk^
humbled and abased, not only in his prayer but even in
his countenance, went away justified rather than that most
impudent Pharisee. Meet it is also that we do it subduing
the tone of the voice: otherwise of what windpipes have we
need, if we be heard according to our loudness" ! But not of

¦ Scriptura?. i. e. the Pastor itself, divinely," Clem. Al. Strom, i. fin.
upon which they professed to act. Origen, p. 356. S. Athanasius de Incarn. §. 3.
in the same way, says, "providedhowever (though not canonical, de Deer. Nic.
persons think that writing (scriptura) Syn. $. 18.) It was read in Churches
ought to be received," (Hom. 8. in (Eus. H. E. iii. 3.) in the East (S.
Num.) In a corresponding place, (Hom. Jerome Script. Eccl. Cat.)
1. in Ps. 37.) he substitutes the word ' Pind. Isthm. 6. 81. It was a law of
" libellus," Horn. 35. in Luc. he has Numa (Plutarch, in vit.) still followed
" hujusmodi scripturam." S. Irenaeus in Plutarch's time, Id. Quasstt. Rom.
indeed does quote it as Scripture (iv. 3.) ap. Cotel. ad Herm. see also La Cerd.
probably ascribing to it the same degree in Ma., ix. 4.
of secondary inspiration, as the fathers v " Hence the fathers observe that
and our homilies do to the Apocryphal the ' loud crying' which the prophets
books of the Old Testament. It is, in a sent forth to God was not of the lips
remarkable way, joined with those but the eagerness of the soul." Theo-
books as of the same character, by doret ap. Murat. add S. Cypr. de Orat.
Origen de Princ. ii. 1. (where he speaks c. 2. Basil in Ps. 33, 16. Macarius
of both as Scripture) iii. 2. in Joh. t. 1. Hom. 6. S. Aug. in Ps. 30. Enarr. 4.
(as " divinely inspired") ; by S. Atha- §. 10. " Loud crying to God is not
nasius Epist. Fest. 39. t. i. p. 693. ed. with the voice but the heart. Many
Ben. ; Rufinus Expos. Symb. Ap. ; S. silent with their lips have cried aloud
Jerome Prol. Galeat. In the same with their heart; many, noisy with
sense, it is spoken of as "speaking their lips, could with heart turned away

310 Kiss of peace ; fasting concealed abroad, known at home.
De the voice but of the heart is God the hearer, as He is the
IX.A18. seer- The aemon of the Pythian oracle" saith, ' I both under-
stand the dumb," and hear him that speaketh not.' Do the
ears of God wait for sound ? How then could the prayer of
Jonah from the inmost belly of the whale, through the bowels
of so great a creature, out of the very bottomless depths,
through so great a mass of waters, make its way to Heaven ?
What more shall they gain, who pray more loudly than
others, save that they stun their neighbours *? Nay, in
publishing abroad their prayers, what do they less than if
they should pray in public ?
XVIII. Another custom hath now gained strength. They
that are fasting, having prayed with their brethren, withdraw
the kiss of peace, which is the seal of Prayer. For at what
time should peace rather be exchanged with the brethren,
than when prayer, the rather thereby commanded, ascendeth
up, so that they, being made partakers of our deed, may now
dare to treat with a brother touching their own peacey? What
prayer is perfect when severed from the holy kiss ? Whom
doth peace hinder in rendering his service to God? What
sort of sacrifice is that, from which one returneth without
Matt. 6, peace ? Of whatever sort be the action, it will not be better
18 ' than the observance of that precept, wherein we are com
manded to have our fasts in secret. For, by abstaining from
the kiss, we are at once known to be fasting. But even if
there be any reason in it, yet, that thou be not guilty
touching this commandment, thou canst at home, if so it
chance, delay thy peace with those amongst whom it is not
possible that thy fast should be altogether secret. But in
what other place soever thou canst hide thy action, thou
oughtest to remember the commandment: so shalt thou
satisfy both thy rule abroad, and thy custom at home. So
obtain nothing. If then thou criest, y i. e. as Herald, explains it (Digr.
cry within, where God heareth." comp. ii. 3,) that our brethren partaking of the
in Ps. 3. §.4. Ps.4. §. 5, Ps.5. §. 2. benefit of our prayer (and that, the
&c. S. Hil. in Ps. 129. §. 2. " Prayer more acceptable to God throueh fast
is intercourse with God. Wherefore ing, coll. S. Cypr. de Orat, c. 27.)
whether in whisper, or not even open- as sealed to them with the kisB of
ing the hps, we speak with silence, we peace, may be the more encouraged
cry aloud within." Clem. Al. Strom, to be at peace with others. Operatio
vii. 7. p. 306. is used of the fast immediately after-
" Herod, l. 47. wards and in the de Jeiun. c. 8. 9. and
1 Cassian, Coll. ix. 34. by S. Cypr. 1. c.

Fast of Good-Friday, weekly fast of Wednesday and Friday. 311
also on the Paschal Day2, on which the strict observance of
the fast is general, and as it were public, with good cause
we lay aside the kiss, caring nothing about hiding that,
which we are doing in common with all.
XIX. In like manner also most think, that on the days of
stations a they ought not to attend the prayers at the sacri
fices, because, when the Body of the Lord hath been re-

¦ i.e. of the Passion; Good-Friday;
adv. Jud. c. 10. " the Pascha is the
Passion of the Lord," the mw^" mm-
imi/iuiv as opposed to the -raaxa ava-
<rr£irifu» or Easter-Day, see Suicer v.
vr«<r£ffi ii. 1. p. 621 sqq. The vnffriia.
tou n-airjja is used also of the whole of
Passion-week, Constt. Ap. \. 14. Berno,
c. 7. ap. Murat. assigns the reason
" we abstain from the kiss on account
of the act of the traitor Judas, who by
a kiss of pretended peace betrayed the
Lord Jesus Christ." Muratori is in
clined to infer from this passage and
the de Jej. e. 2, that the two days of
the Crucifixion and Burial of our Lord
were alone' observed as fasts in the
African Church in Tertullian's time.
But T. himself in the de Jejuniis c. 13.
attests that " the Catholics" [and this
must have been not individuals among
them but the whole Church] " did fast
besides the Paschal times, beyond those
days in which the Bridegroom was
taken away, both interposing the half-
fasts of the stationary days, and some
times living on bread and water, [the |»-
^afxyiu] as to each seemed good." The
differences then were, 1. That this fast
was looked upon as most directly com
manded by the Lord; this and Easter
Even were the days on which the
Bridegroom was taken away : 2. They
were stricter fasts, of entire abstinence,
continuing to the evening, whereas on
the stationary days, food might he
taken at 3. (And this falls in with
T.'s argument here, that the kiss
seemed to dissolve the fast, as others
he says in like way imagined that the
receiving of the Holy Eucharist did
on the stationary days : so that he
contemplated a longer and stricter
fast.) 3f, It may have been also that
persons were left to their own dis
cretion, such as omitted to fast being
free from ecclesiastical censures, whence
T. in the de Jej. 1. c. goes on to repre
sent the Catholics as arguing, " Lastly

ye say that this is to be done of choice
not of command," and replies that
whether of choice or command, they
did observe these further fasts, and so
had nothing to urge against the Mon
tanists. " Ye have shifted your ground
then, by exceeding the tradition, when
ye observe what has not been ap
pointed." Bp. Beveridge has shewn
that the forty-days of Lent are pre
supposed by the Council of Nice, Can.
5. [and also Can. 1.] were kept in the
time of S. Athanasius ; were held to be
an Apostolic institution by Eusebius as
well as S. Jerome, S. Augustine, S.
Basil, Theophilus, and S. Cyril Alex.
&c. ; were accounted by S. Irenaeus as
the accurate way of observing it, and
also as ancient, (although he also men
tions that of keeping one or two days
only,) and are mentioned by Origen
(contemporary with T.) Hom. x. in
Levit. Bev. Can. Cod. 1.3. de Jej.Qua-
drag. add Bp. G. Hooper, Hist. Ac
count of Lent.
a The Wednesday and Friday of
each week, so called from IQyo (see
Buxt. Lex. Talm. in v.) They are
alluded to again de Jej. c. 14. in the
Ap. Can. 69. Hermas Pastor. 1. 3. sim.
5. S. Clem. Al. Strom, vii. §. 12. p.
316. Origen Hom. 10 in Lev. ; and
the Friday o. Cels. 1. viii. 22. Peter
Alex. Can. 15. Victorinus Mart, de
Fabr. Mundi. S. Basil, Ep. 289, ad
Caesar. S. Jerome in Gal. c. 4. S.
Epiphanius Expos. Fid. Constt. Ap.
v. 15. vii. 33. S. Aug. Ep. 36 ad
Casulan. The Holy Communion is
mentioned to have been celebrated on
these same days by S. Basil, S. Epi
phanius, Prudentius, Cathem. Hymn.
8. S. Ambrose, Hom. 8. in Ps. 118,
62. see Bev. 1. e. c. 10. Bingham, 21.
3. There is perhaps here a trace of
a wish to lengthen out the fast of these
days, upon which, as a Montanist, T.
insisted, de Jej. c. 10.

312 H. Eucharist breaks not fast— women veiled at prayer.
De ceived, the station must be broken up. Doth then the
IXB 2L Eucnarist break up a service devoted to God ? Doth it not
— '¦ — - the more bind to God ? Will not thy station be the more
solemn, if thou standest also at the altar of God ? When
the Body of the Lord hath been received and reserved", both
are saved, both the partaking of the sacrifice, and the fulfil
ment of the service. If the station taketh its name from the
2 Tim. 2, model of war, (for we are also the soldiers of God,) surely no
3" ' joy, or sorrow, that cometh upon the camp, cutteth short the
stations of the soldiers. For joy will the more willingly,
sorrow the more painfully, attend to discipline.
XX. But on the single point of the dress of women, the
variety of observance maketh me act shamelessly in treating
of it — a man, as I am, so utterly of no account — after the
most holy Apostle, save that it is not shamelessly, if I treat
it according to the Apostle. Touching modesty of dress and
ornament, the rule of Peter is also plain, who forbiddeth with
l Tim. 2. the same voice, because with the same Spirit also, as Paul,
l Pet. 3 D°th tne yaul S^ory °f apparel, and the pride of gold, and
3. the meretricious pains-taking with the hair.
XXI. But that which is commonly observed throughout
the Churches, must needs be treated as a point undeter
mined, whether virgins ought to be veiled or no. For they
who allow virgins to have the head uncovered, seem to lean
upon this, that the Apostle hath not particularly specified0
l Cor. that virgins, but that women should be covered, not the sex,
11 ' 6' as though he said ' females,' but a class of the sex by saying
women. For had he named the sex by saying ' females,' he
would have laid down the rule absolutely for every woman.
Again, when he nameth one class of the sex, he excepteth,
by his silence, another. For, say they, he might have named
either ' virgins' specially, or, by a comprehensive term,
' females' generally.
XXII. They who allow this, ought to consider the case

b See ad TJx. ii. 5. The Communion be received with less reverence because
being a daily duty as well asprivilege (see with less solemnity, whence probably
ab.onc. 6. n.z.) the Holy Eucharist was in later and less reverent times, the
taken home by such as could not come custom was abolished: see Bingham 15,
to the daily assemblies, that they mijfht 4. 13.
partake of it in private. This practice c Comp. de Virg. vei. u. 4.
had the obvious danger that it would

Virgins included in " women" 1 Cor. 1 1, 6. 313
of the word itself, what is a ' woman' from the earliest writ
ings of the Sacred Records ; for they there find that it is a
name for the sex, not a class of the sex ; if so be that God
called Eve, who had not yet known a man, both woman and
female". Wherefore Eve, while yet unmarried, was already Gen. i,
entitled woman : this title was made common to the virgin ' '
also. And no wonder, that the Apostle, moved surely by
the same Spirit by Which, as all Divine Scripture, so also 2 Tim.
that Book of Genesis was composed, hath, in putting woman, ' '
used the same word which, because of the instance of Eve
unmarried, belongeth to the virgin also. All the other
passages moreover sound not like it ' ; for, by the very fact
of his not having named virgins, (as in another place B, where
he teacheth concerning marriage,) he sufficiently declareth
that the thing is said of every woman, and of the whole sex,
and that there is no distinction made of the virgin : he doth
not name her at all. For he, who elsewhere remembereth
to make a distinction, to wit when the difference requireth
it, (and he distinguisheth each class by denoting them by
their proper titles,) where he distinguisheth not, in not
naming each, wisheth no difference to be understood. What
if it be the practice in the Greek language, in which the
Apostle WTote his letters, to call women as well as females,
that is yvvouxes, as fljjAei'ai ''- Wherefore if this word be often

i The words feminam qua sexum turn, et ilia Genesis, may be construed;
generaliter, mulierem qua gradus but Dr. Routh's neat correction ' with
sexus specialiter, " ' female' for the the same sense' seems much more pro-
sex generally, ' woman' for the class bable, cum omnis Scriptura Divina,
of the sex specially," have been omit- turn et ilia.
ted, as being probably a gloss, in that f i. e. like the idea of virgins being
in their plainest sense they contradict excepted. [Tr.]
the context,- in which T. is shewing % i. e. since in 1 Cor. 7, 34. where he
that " mulier" is used of the sex gene- meant to distinguish between a " wo-
rally. Eve also did not at that time man" (i. c. a wife) and a " virgin," he
belong to the class, intended by " mu- names the " virgin;" here, where he
lier" in its specific sense " woman," does not name her, he means no such
comp. de Virg. vei. e. 5. In the same distinction.
book c. 4. T. speaks of both as generic h usui est mulieres vocare tam foe-
terms, and contrasted with the specific minas id est ymmxtts quam InXi'mt.
terms, "virgin," "married," "widow." T.'s meaning is clear, that the Greek
" Naturale voeabulum est femina. Na- word which the Apostle used, ytini, is
turalis vocabuli generate mulier. Gene- taken both in the specific sense of a
ralis etiam speciale, virgo vei nupta, " married woman" and the more gene-
vel vidua, vei quot etiam artatis nomina ral " female." But unless he has used
accedunt." the words vaguely, there must be some
e quo cum omnis Scriptura divinita- transposition, since mulier and ym)\ are

314 " Every woman" include maidens, as " man" boys.
DE used for the name of the sex, which is by interpretation used
ix1 22 for that which is a female' in say™s ' ymi<> he hath named
— — '- the sex. And in the sex the virgin also is touched upon,
1 Cor. But there is also a clear declaration : Every woman, saith
U' 5' he, that prayeth and prophesieth-with her head uncovered,
dishonoureth her head. What is every woman, but of every
age,, of every rank, of every condition? In saying every,,
he excepteth nothing of ' womankind,' as neither doth he of
' man' who is not to be veiled,, for he saith in like manner
ver. 4. every man. As therefore, in the male sex, under the name
of man, the boy also is forbidden to be veiled ', so also, in
the female, under the name of woman, the virgin also is
commanded to be veiled. In either: sex equally let the
younger age follow the rule of the elder: let the virgin
males too be veiled, if the virgin females be unveiled, for
neither are these included by name. Let the man and the
boy be distinct, if the woman and the virgin be distinct. It
ver. 10. is in truth because of the Angels that he saith they ought, to
Gen. 6, be veiled,, since the Angels fell from God* because of the
2- daughters of men. Who then would contend that women
alone, that is already married, and dead to the virgin state,
were objects of desire', except it be that virgins cannot
excel in beauty and find lovers? Yea, I am considering
> vide- whether ' they did not desire virgins alone, when the Scrip-
rnus ne jure sau;h the daughters of men, because it could have called
Med. them the wives of men, or women indifferently. That too
which it saith, And they took them for wives, maketh for
this, because such are taken for wives, to wit, such as are
the more specific names, signifying the desit. " The translator has hazarded the
married state as well as the sex, conjecture ' viri,' which is in some de-
fcemina and tinXtU the more general, gree favoured by an almost identical
Mur. comments as though it had stood passage, where the words correspond-
" quam fceminas," " to use the specific ing to ' sicut nee vir nee velandi' are
term' mulier' more than 'fcemina,' i. e. ' Eeque et de viro nee velando.' The
ymti more than ttiXiix ;" i. e. to use in words ' nee velandi' may then be
the general sense of " woman" the term paraphrased ' qui cum vir sit, idcireo
which is specifically used of the " mar- non velandus est.' The form of the
ried woman," yuv» rather than the more negative is illative as in Soph. Ant.
general term l*A*i'a; which is so. In %$ ywmxttt itvut raa'ot ftt\& antftims."
the de Virg. vei. c. 5. T. says, " The [Tr.j
Greeks, who more [than we] use the k See on Apol. u. 22. u. c. de Virg.
word mulier, y»»n, of a wife." vei. c. 7.
1 The MS. has Nihil mulieris exci- ' " concupiscentia?" rendered as
pit, dicendo omnis, sicut nee vir [viri] though it were " esse concupisc."
nee velandi ; proinde enim ' omnis vir'

Virgins included in 1 Cor. 11, 14; < women' all adult females. 315
free: whereas it would have expressed it otherwise con
cerning such as are not free. They are free then as well
through widowhood as through virginity ; and so, by calling
the sex generally daughters, it hath also mixed together the
species in the genus. Also when he saith that nature itself 1 Cor.
teacheth that women should be veiled, in that it hath given 15!
hair to women for a covering and an ornament, hath not the
same covering and the same glory of the head been assigned
to virgins also ? If it be a shame for a woman to be shorn, ver. 6.
it is equally so for a virgin"1. For those therefore, to whom
one condition of the head is reckoned, one law also for the
head is required, even for those virgins, whom their child
hood excuseth, for from the first she is called a female.
Finally, Israel also thus observeth the law". But if he
observed it not, our law, enlarged and completed, would
justify itself in the addition, in imposing the veil on virgins
also. Let now that age be excused, which knoweth not its
own sex: let it keep the privilege of its simplicity. For
both Adam and Eve, when knowledge came to them, forth
with made coverings for themselves, because they had come
to know. Yet surely in those, in whom childhood hath^en. 3,
passed away, age ought to fulfil its duty, as to Nature, so
also to Discipline. For both in their bodies and their
functions they are transferred to the class of women. None
is a virgin from the time when she is able to marry, since
age, in her, hath already married its own husband, that is,
time. But ' some one hath devoted herself to God.' Forth
with from that moment she both refashioneth her hair, and
changeth all her dress to the way of women". Let her
therefore assert the whole character, and perform the whole
part of a virgin. That which she hideth for the sake of
God, let her completely cover over. It concerneth us to
commend that, which the grace of God worketh, to the
knowledge of God alone, lest we get from man the amends
which we hope from God. Why barest thou before God
what thou hidest before men ? Wilt thou be more bashful
in the public way than in the Church ? If it be the grace
of God, and thou didst receive it, why dost thou glory, saith l Cor.
4, 7.
m Comp. de Virg. vei. c. 7- ° i- e. the matronly habit, instead of
" See de Cor. c. 4. de Virg. vei. c. 11 . the flowing locks of the unmarried.

316 Consecrated virgins to be veiled, as married to Christ.
De he, as if thou hadst not received it ? Why, by vaunting of
IXB ss. thyself, dost thou judge others ? Dost thou, by thy glorying,
— '" — invite others to good ? Nay, but thou thyself art in peril of
losing it, if thou gloriest, and thou drivest others upon the
same perils. That is easily plucked away, which is taken
up through vain-glorious display. Be veiled, O virgin, if
virgin thou art, for thou oughtest to be ashamed. If thou
art a virgin, subject not thyself to many eyes. Let none
wonder at thy face: let none discover thy feint. Thou
feignest well the married woman, if thou veilest thy head.
Nay, thou art not thought to feign, for thou hast wedded
Christ p: to Him thou hast delivered up thy body. Act
according to the rule of thy Husband. If He commandeth
the married of others to be veiled, much more surely His
own. But let no man think that she ought to be influenced
by the rule of a predecessor \ Many1 surrender to the
custom of others their own sober judgment, and the strict
ness of it, so far as that these should not be compelled to
be veiled. In any case it is fit that they who are so 5 of their
own accord be not prevented, who now cannot deny them
selves to be virgins, content to be misrepresented in the
report of them, through the confidence of their conscience
before God. Nevertheless as touching those who are
assigned to their betrothed husbands', I can affirm and
testify resolutely, above my measure, that they ought to
be veiled from that day on which they trembled at the
P See de vei. Virg. c. 3. 9. 11. 16. mean nothing more than some indi-
ad TTx. i. 4. de Exh. Cast. fin. de Res. vidual Bishop who preceded.
Cam. c. 8. de Monog. c. 13. S. Am- r multi. Many, who have the power
brose remarks on the number of conse- of regulating, i. e. the Bishops, give up'
crated virgins in Africa and the East, their own better j udgment to a con-
de Virginit. c. 7. §. 36. " Learn how trary practice.
many the Church of Alexandria and s i. e. veiled; at least, virgins, who
of the whole East and Africa is wont take the hetter course should not be
to consecrate yearly. Fewer of the hindered. So Dr. Routh. Mur. under-
human race are born here, than vir- stands by " voluntarise" " they who of
gins are consecrated there," see on their own accord are virgins," which
S. Aug. Conf. viii. 15. n. p. he explains to be such as are neither
1 T. has the same argument on the married in the world or to Christ, but
same subject in the de Virg. vei. c. 1. were waiting for earthly marriage ;
where he contends (in favour of the but these are less " voluntarise" than
Montanist revelations) that the arti- those they are supposed to be opposed
cles of the Creed alone are immutable, to, those who of their own will remain
in all other points, improvement is ad- virgins altogether.
missible, prescription no argument of « De Virg. vei. c. 11.
truth. " Antecessoris" however need

No prayer kneeling at Easter and Pentecost ; on fast-days, all. 3 1 7
first bodily touch of a man, in the kiss and the right hand.
For in them, all hath already married, age through ripeness,
and flesli through age, and spirit through consciousness, and
modesty through trial of the kiss, and hope through expecta
tion, and mind through will. And Rebecca is sufficient
instance for us, who, her spouse being shewn her, veiled
herself, married by the mere knowledge of him.
XXIII. As touching kneeling also, Prayer is subjected to
a variation in the observance, through certain, a scanty few,
who keep from their knees on the Sabbath u. Which dis
agreement being exceedingly criminated in the Churches,
the Lord will give grace that they may either yield, or hold
their own opinion without offence to others. But we, as we
have received, ought, on the day of the Lord's1 Resurrection i Domi-
alone, to keep from not only that*, but every posture of pain- ^^
fulness, and to forbear offices, deferring even our business, Med.
that we give no place to the Devil.. Equally in the Eph. 4,
period of Pentecost also, which is expended in the same "
solemnity of rejoicing". But on every day who would
hesitate to prostrate himself before God at least in that first
prayer, with which we enter upon the dawn ? Bat on the
Fasts and Stations no prayer must be observed without
kneeling, and the other usual modes of humiliation. For
we are not only praying, but deprecating, and making satis
faction unto God our Lord. Concerning the times of prayer
there is nothing prescribed at all, save simply, to pray Luke 18,
always and every where. l Tim
XXIV. But how every where, when we are forbidden 2, 8.
in public? Every where, he saith, where opportunity, or
even necessity, hath given occasion. For it is not accounted
an act contrary to the commandment in the Apostles, who in
the prison prayed and sang to God, the prisoners hearing Acts 16,
25.
u Joann. Monach. Canonarium ap. which however is a mistake.
Morinus de Posnit. " On all sabbaths, x see de Cor. c. 3.
Lord's Days, and festivals of the Lord, r" The MS. has " pentecostes quae
and the twelve days, and likewise eadem exultationis solemnitatem dis-
during the days from Easter to All- pungimur." This being corrupt, Dr.
Saints, not to kneel in prayer," and in Routh's slight change has been adopted,
the Jur. Gr. Rom. 1. 3. de Luc. Patri- " solemnitate dispungitur." Muratori's
arch. §. 9. ap. Murat. " The Apostolic is less neat, " q. e. ex. solemnitas est,
Canons punish whoso kneels or fasts on dispungimus."
any Sabbath or on the Lord's day,"

318 Prayer thrice a day to the Trinity, beside morning and evening.
De them; in the case of Paul, who in the ship celebrated
j^26.^e Eucharist in the presence of all.
Acts 27, XXV. But as touching the time, the outward1 observance
35- of certain hours besides will not be idle : I mean of those
common ones, which mark the divisions of the day, the third,
the sixth, the ninth", which we may find more solemnized
than the rest in the Scriptures. The first pouring of the
Acts 2, Holy Spirit on the assembled disciples was at the third hour.
15* Peter on the day, in which he experienced the vision of
Acts lo, every sort of common thing in that vessel, had gone up into
the housetop to pray at the sixth hour*- He again, with
Acts3,i.John, went into the temple at the ninth hour, when he
ver. 16. restored the paralytic to his soundness. And though they
stand simply without any precept for their observance, yet
let it be thought good to establish any sort of presumption,
which may both render more strict the admonition to pray,
and, as it were by a law, force us away sometimes from our
business to this service, (even as we read was the custom of
Daniel also '', according, no doubt, to the rule of Israel,) that
so we should pray at least not seldomer than three times a
day, we who are debtors to the Three e, the Father, and the
Son, and the Holy Ghost, exclusive, that is, of the regular >
prayers, which are due, without any admonition, at the
beginning of day and night'. But it becometh the faithful
neither to take food, nor to go to the bath, without first inter
posing a prayer. For the refreshment and food of the spirit
must be esteemed before those of the flesh, and the things of
Heaven before those of earth.
XXVI. A brother, that hath entered thine house, dismiss
cf. Mat. not without a prayer. ' Thou hast seen,' saith He, ' thy
10,40. r J ' J
x as contrasted with the inward d i.e. even under the Old Testament;
" praying always," end of c. 23. Maimon. de Prec. et Bened. Sacerd.
¦ see de Jej an. c. 10. S. Cypr de e. 1# (Yad Chazaka lib. mnX §. 2.)
Orat. Dom. Constt. Ap vni 24 Clem. s „£ rf ftem M „ institution of
Al. Strom, vi. 7. p. 806. S Basil Reg. Erzra. 0n sabbathg and other festival
Fus. Tract. Int. 37. S. Jerome, Ep. th were four times d on ^
107. ad La*. $.9. day of Atonement, five.
f, " S- Cypr. 1. c also as the hour of ; Trium added |rom Cod_ Med- The
the Crucifixion, Id. 1. .. Const. Ap. observation of the third, sixth, and ninth
7' ^ W* f th TDa° th^ * ^nWdH I "'f ™*

Strangers to be greeted with prayer — prayer a sacrifice. 319
brother: thou hast seen thy Lords.' Specially a stranger > Heb. 13,
lest perchance he be an angel. But neither do thou, when 2"
thyself entertained by the brethren11, ' put earthly refresh
ments before heavenly.' For straightway thy faith will be
judged. Or how wilt thou say, according to the command
ment, Peace be to this house, unless thou interchangest peace Lnkeio,
with those also, who are in the house ? °'
XXVII. The more diligent in praying are wont in their
prayers to subjoin Alleluia, and Psalms of that class1, in
the closing words of which those present respond. And
most excellent, surely, is every custom, which by setting VsA6,8.
God before* us and honouring Him, helpeth to bring unto
Him, as our best victim, a well-enriched prayer.
XXVIII. For this is the spiritual victim which hath
abolished the former sacrifices. To what purpose, saith He, is. 1,
is the multitude of your sacrifices unto Me ? I am full of11' 12'
the burnt-offerings of rams, and the fat of lambs, and I will
not have the blood of bulls and he-goats. For who hath
required these things at your hands ? What therefore God
hath required, the Gospel teacheth. The hour shall come, John 4,
saith He, when the true worshippers shall worship £/*e23,24-
Father in spirit and in truth. For God is a Spirit, and
therefore He seeketh such to worship Him. We are the true
worshippers, and the true priests, who praying in spirit,
in spirit would offer up the prayer of God, His own and
acceptable, as that which He hath required, which He hath
provided for Himself. This, devoted from the whole heart,
fed by Faith, adorned by Truth, through innocence un-
B S. Clem. Alex, quotes the same M. Ep. 1. ix. Ind. 2. Ep. 62.
words with the formula ftin), Strom, i. 1< Et est optimum utique institutnm
18. p. 136. ed. Sylb. xii. 15. p. 168. omne, quod proponendo et honorando
Grabe supposes the allusion to be to Deo, competit saturatam orationem —
Ex. 4, 16. Abp. Potter to Gen. 33, 10. admovere, i. e. the use of the Alleluia
or some apocryphal book. or the Alleluiatic Psalms, as a sub-
h Dr. Routh's corrections " excep- ordinate part of devotion, are yet excel-
rus" for " exemtis," and " feceris" for lent, in so far as they contribute, by
" fecerit," have been adopted. setting God before us, to devouter
1 Psalmi Alleluatici, i. e. those which prayer. The construction however of
close with the word Alleluia, as Ps. " compete" with an inf. wants au-
104—106. 113. 115—118. 135. 146— thority. Muratori then stops " Deo
150. They were obviously used at competit," in the sense " and most
Festivals, forbidden in Fasts. On their excellently truly does any rite, which
use in different Churches, see Bingham, contributes to set God before us, and
14. 2. 4. The use of the " alleluia" in honour Him, serve to bring Him," &c.
the Communion Service came to Rome making " admovere" to depend on " op-
from the Church of Jerusalem, S. Greg, timum est."

320 Prayer in O. T. frees from, inflicts, ill; in N. bears ill, doesgood.
De blemished, through chasteness clean, crowned by Love — we
j^^g ought to lead up to the altar of God, amid Psalms and
Hymns, with the train of good works, for that it shall obtain
for us all things from God.
XXIX. For what hath God, Who requireth it, denied to
the prayer that cometh of spirit and truth ? We read, and
we hear, and we believe how great are the proofs of its
efficacy. Ancient Prayer indeed was wont to deliver both
from fires, and from beasts, and from famine : and yet it had
not received its form from Christ. But how much more
largely doth the Christian Prayer — not place the angel of the
Soneof moist wind in the midst of the fires, nor shut the lions'
c'ml_ mouths, nor carry over to the hungry the dinner of the
dren countrymen, nor by a deputed grace turn away any sense of
Dan. 6 suffering, but — furnish with patience men while suffering, and
22- feeling, and grieving; enlarge grace through virtue, that
the Dra- Faith may know what it obtaineth of the Lord, by under-
|Jn 33- standing what it suffereth for the Name of God. Moreover,
in time past, Prayer was wont to bring down plagues, rout
James5,the armies of enemies, hinder the blessing of rain. But now
the prayer of righteousness turneth aside all the wrath of
Mat. 5, God, keepeth watch for enemies, entreateth for persecutors.
Is it wonderful that that knoweth how to wrest the waters '
2 Kings from Heaven, which could obtain even its fires ? It is
' "' Prayer alone which overcometh God. But Christ hath
determined that it worketh no ill. All its power He hath
bestowed on it from good. Wherefore it knoweth nothing,
save to call back the souls of the departed from the very
pathway of death, to recover the weak, heal the sick, cleanse
Acts 16, those possessed by devils, open the gates of the prison, loose
25- 26- the bands of the guiltless. It is this which washeth away
sins, repelleth temptations, quencheth persecutions, com-
forteth the weak-hearted, rejoiceth the strong of heart,
bringeth home travellers, stilleth the waves, confoundeth
robbers, feedeth the poor, guideth the sick,raiseth the fallen,
supporteth the stumbling, keepeth fast them that stand™.
Prayer is the wall of Faith, our armour and weapons against
' See Apol. o. 5. p. 13. and note z. weak-hearted, to raise up them that
m comp. Litany, " to strengthen such fall."
as do stand, to comfort and help the

All Creation prays ; even our Lord prayed as Man. 321
man", who watcheth us on every side. Wherefore never let
us walk unarmed. By day let us remember our station, by
night our watch. Under the arms of prayer let us guard
the standard of our Captain : in Prayer let us await the
trumpet of the Angel0. Even the Angels pray all. Every
creature prayeth. The cattle and the wild beasts pray, and
bend their knees, and going forth from their stalls and dens
look up to Heaven, not listless p with their mouth, with
quivering effort to move it with their own breath. Nay,
even the birds, now as they soar, lift up themselves to
Heaven, and stretch out the cross of their wings for hands,
and utter somewhat, which may seem a prayer. What more
then of the duty of Prayer ? Even the Lord Himself hath
prayed', to Whom be honour and power for ever and ever.
" Muratori supposes this may mean a vere os suum spiritu suo. [Tr.] so
persecuting Emperor; Oberthur's con- Muratori, if the text be sound, " co-
jecture " hostem," i. e. Satan, for " ho- nantes spiritu suo ora ad laudendum
minem" (except as an easier reading) Deum atqueorandummovere,"ortaken
is more probable, coll. S. Cypr. de as an asyndeton, " beating [the air]
Zelo et liv. init. with their breath [spirit] they move
° by night. onward," " the sending forth their
t otiosi ore perhaps otiosiores, Tr. breath," corresponds with what he says
Muratori proposes otioso or otiosse, a of " the birds ¦uttering somewhat like
fem. having preceded. prayer;" " movere" may stand con-
1 vibrantes spiritu suo movere, sc. trasted with " egredientes." In either
os or caelum, " movere," depending case, T. interprets first the action of
upon " vibrantes" as an Hellenism. As the animals, then their voice; " spiritu"
the mouth of the Christian is moved by is chosen probably as a purposely strong
the Holy Spirit, so the animal makes a word, comp. Eccl. 3, 21.
sort of quivering effort, (vibrantes) mo- ' S. Cypr. 1. c. c. 19.

Note H. p. 298.
The Divine Nature of our Lord is called " the Spirit" by many of the
fathers, not as confusing Him with God the Holy Ghost, but because " God
is a Spirit." Again, God the Word took unto Him the human nature, and
became flesh, through the Operation of the Holy Ghost, so that the man
Christ Jesus was born, it may be said, by the Word through the Holy
Ghost. Thirdly, we are told in the Old Testament that " the Word of the
Lord came" to the Prophets, as well as that they " spake as they were
moved by the-Holy Ghost;'' and these are both united in the words, " the
Spirit of Christ which was in them;" so that the fathers spake indifferently
of the Word or the Spirit speaking in or by the Prophets. Fourthly, the
Y

322THESpiRiT,ourLord'sLHvine,opposedtoHishumanJ?ature
Notes word may have been chosen purposely in order to express the Consub-
on De gtantiality of the Persons of the Blessed Trinity. Under some of these
— - — - heads fall the different passages'1, in which the fathers speak of the Divine
Nature of our Lord being " a" or " the Spirit."
1. Thus it is used of a " Spiritual Nature," as opposed to flesh, by
S. Ignatius (Ep. ad Smyrn. Init. p. 34. see Bull def. Fid. Nic. i. 2. 5.) " in
the immaculate Spirit, the Word of God, greeting," and S. Hermas, (Simil.
3. §. 5. p. 105. ib. and ii. 2. 3.) " The Son is the Holy Spirit," [i. e. the
Divine Nature,] but the servant [the human nature] " is the Son of God;"
and S. Barnabas, (c. 7- p. 21. ib.) " Since He was about to offer up for our
sins the vessel of the Spirit," i. e. His human nature. S. Clement Rom.
(Ep. 2. §. 9. p. 187. ib. ii. 3. 5.) " being Spirit, He became flesh." Tatian,
c. 7. " That Heavenly Word, having been begotten a Spirit of the Father,
and being the Word from the Power of the Word, made man the image of
immortality.'' S. Iren. (5. 1. 2.) " For if, not being man, He seemed man,
Heneither remained what He in truth was, Spirit of God, (nnvfia ©«»?,) since
the Spirit is invisible," and (§. 3.) " In the end, the Word of God and
Spirit of God, united with the ancient substance of the formation of Adam,
formed a living and perfect Man, receiving the perfect Father." S. Athanas.
(de Incarn. Christi ap. Prsef. Bened. ad Hil. §. 63.) " God the Word is a
Spirit," and the author of the " de Communi Essentia Patris et Fil. et Sp.
S. (§. 49. ap. Athanas. T. 2. p. 26. ib.) "Christ Himself calleth the Divinity
of the Word Holy Spirit, (as He said to the Samaritan woman that God is
a Spirit,) but His humanity the Son of man ;" and S. Greg. Naz. (Or. 45.
ol. 42. §. 9.) " And God coming forth with that He had taken, was One out
of two contraries, flesh and Spirit, whereof One deified, the other was
deified:" and S. Hilary, (de Trin. ix. 14.) " Who when He had emptied
Himself that remaining the Spirit Christ He the Same might be the man
Christ:" and Gregory de Fide Orthod. (c. 8. ap. S. Ambr. App. T. 2. p. 355.
quoted by S. Aug. Ep. 148. §. 10.) " when He deigned to put on man, He
brought not corruption into His Eternal Nature, so as to change Spirit into
flesh." The author of the de Mont. Sina et Sion adv. Jud. ap. Cypr. §. 3.
" On which Mount [Sion] the Holy Spirit, the Son of God." To this class
belongs, in Tertullian himself, Apol. c. 21. and adv. Prax. c. 27. and adv.
Marc. iii. 6. " unwilling to admit that heretofore also the Word and Spirit,
i. e. The Christ of the Creator, was despised by them. — For if thou deniest
not that the Son and Spirit and Essence of the Creator is His Christ," &c.
adv. Prax. t. 14. " For we say that the Son also was in Himself so far
invisible, as the Word and Spirit of God:" and c. 27. " Of these Jesus con
sisted, of flesh as man, of Spirit as God, Whom then the Angel, in that He
• Bp. Bull refers to Holy Scripture Marc. 2, 8. (who observes that this way
itself for the Divine Nature in Christ of speaking was continued even after
being spoken of as the Spirit," Mark the Arian and Macedonian heresies, as
2,8. Rom.1,3.4. lTim.3, 16. Heb. by Phcebadius and Epiphanius,) the
9, 14. 1 Pet. 3, 18— 20. John 6, 63. Benedictine Editors of S.Hilary, Praf.
co"- £?• >>?,d l. Cor- 16' 45-l , . „ i-H sqq. p. xviii— xx. and Bp. Kaye,
x The following passages are chiefly Tertullian, and Justin Martyr.
supplied by Bp. Bull, 1. c. Grotius ad

His human nature born from the Word and the Spirit. 323
was Spirit, declared the Son of God, reserving to the flesh to be called the
Son of man. — Thou who explainest the Son of God of the flesh, say who is
the Son of man: or, will He be Spirit? but thou wiliest that the Spirit
is the Father Himself; because God is a Spirit, as though there were not
also a Spirit of God, as God is the Word and there is the Word of God,"
de Came Christi, c. 18. " If He had flesh as well as Spirit, when He pro
nounces (Joh. 3, 6.) as to the nature of the two substances, which Himself
also bears, He cannot seem to have ruled as to His Spirit, and not as to
His flesh. So then, since He is of the Spirit of God, and God is a Spirit,
and He is God, born of God, He is also of the flesh of man, born man in
the flesh." S. Greg. Nyss. also says, (Orat. 2. c. Eunom. t. 2. p. 485. ap.
Bull i. 2. 5.) " To the Father and the Son alike is the title both of ' The
Spirit' and of ' The Holy,' adapted by Holy Scripture; for ' God is a
Spirit,' and ' The Spirit before our face is Christ the Lord,' (Lam. 4, 20.)
and ' The Lord God is holy,' and there is ' One holy, One Lord Jesus
Christ,"' &c.
2. The second chief class is where the Word is said to be cause of the
birth of the Man Christ Jesus, as Holy Scripture itself says, " The Word
became flesh" by taking it, or " The Holy Ghost shall come upon thee and
the Power of the Highest shall overshadow thee;" and these must be one
and the same; whence different fathers suppose that by the " Holy Spirit"
in S. Luke also is meant the Word, or by this the Third Person, and the
Second by the " Power of the Highest," our Lord being called "the Power
of God," 1 Cor. 1,24.
Thus Justin M. (Apol. i. 33.) " That Spirit and that Power from God
we may not conceive of as any thing else than the Word:" and Hermas,
1. c. §. 6. " That Holy Spirit, which was infused first of all in the body,
in which God should dwell;" and perhaps S. Irenseus (5. 1.3.) "not willing
to understand that the Holy Spirit came to Mary and the Power of the
Highest overshadowed her, wherefore also what was born is holy and
the Son of the Most High God, the Father of all, Who operated His
Incarnation and set forth a new generation." Tertullian himself (according
to the right reading cum virgo Maria a Verbo Dei prsegnans) says, " When
the Virgin Mary was found with child from the Word of God," (adv. Jud.
c. 12.) as Zeno (1. 2. Tr. 9. 1.) " Mary conceives of Him Whom she bears;"
and (1. 2. Tr. 8.) " the womb of Mary is enlarged not with seed but with
the Word ;" and on the text in S. Luke, (adv. Prax. c. 26.) " this Spirit
of God will be the Word. For as when John saith, ' the Word was made
flesh,' we understand the ' Spirit' also, when the ' Word' is mentioned, so
here also we acknowledge the Word also, under the Name of the Spirit."
S. Cyprian (de Idol. Van. §. 6. p. 19. Oxf. Tr.) " He enters into the Virgin
and puts on flesh, being the Holy Spirit." S. Hilary, (de Trin. ii. 26.) " The
Holy Spirit coming from above sanctified the Virgin's womb, and breathing
therein (' for the Spirit breatheth where it listeth') mingled Itself with the
nature of human flesh." S. Gregory, (ap. Ambr. 1. u. p. 356.) "Thou seest
that the Spirit, i. e. the Son of God, came to the Virgin, and came forth
thence Son of God and of man." The same doctrine (though not in the
Y 2

324 Xt, The Spirit, as inspiring prophets, consubstantial with
Notes same words) is contained in S. Athanasius (de Incarn. §. 8.) " He, being
on De powerful and Creator of all, formeth for Himself as a Temple, a body in
°BAT- the Virgin." Probably from the same passage Theophilus of Antioch
speaks of " the Word" being " the Spirit of God, and the Begimdng, and
the Wisdom, and the Power of the Highest." (ad Aut. ii. 10.)
3. Justin M. speaks indifferently of the inspiration of the Prophets as
derived from the Alym or from the Holy Spirit, — the kiycs Apol. i. 33. and
35, joining Iftrurnnr/iitu, and xmuvres Btloa Aiyau, Apol. ii. 10. Dial. y. 49.
87. the Holy Spirit, ib. §. 25. 32. 52. 55, &c. In like way Tertullian, adv:
Marc. iv. 33. " For since in Esaias even then Christ, being the Word and
Spirit of the Creator, had foretold of John," iii. 6. " We being certain,
that Christ always spake in the prophets, being the Spirit of the Creators
as the prophet attests, " the Spirit of His Person, Christ the Lord," &c.
and 16, " For Who spake but the Spirit of the Creator which is Christ?"
add S. Cyprian de Orat. Dom. init. p. 177, Oxf. Tr.
4. The title seems to have been chosen to express the ConsubstffiK
tiality of the Father and the Son. Thus S. Ambrose de Fil. Div. c. 5.
(ap. Murat.) " But this is the meaning of the Name, that you may
believe an Unity of Substance in the Father and the Son, although you
cannot explain the thing itself which is unutterable ; so that whether you
say Light of Light, or Word of Word, or Spirit of Spirit, or Lord of Lord,
whatever you may say of Him, you may believe the Father and Son of One
Essence." And S. Epiphanius (Hser. 73. §. 18.) " Wherefore through the
Epistle to the Philippians, he taught us how the Person of the Son is
like to the Person of the Father. For He is a Spirit of the Father. Yet
not the same but like, because the Spirit, which the Son is, is not the
Father." In like way S. Irenreus (2. 48. [28. 5] ib.) speaks of the title,
" the Word," as in some way belonging to the Father. " God existing all
as Mind, and existing all as Word, what He thinks that He also speaks,
and what He speaks that He also thinks. For His thought is Word and
Word Mind, and the all- containing Mind, that is the Father." Again, in
speaking of the Divinity of the Holy Ghost, it is not unusual with them to
insist on the title " Spirit" being applied to the Three Persons; to The
Father, John iv. 24 ; to The Son, Lam. iv. 40. So S. Cyril, Jerus. Cat.
xvii. 34. S. Basil u. Eunom. iii. 3. de Sp. S. c. 19 init. S. Cyril Alex.
Thes.xiii.c. 1. Anastas. Sinait. de Rect. Fid. dogm. Bibl. Patr. t. i. p. 298.
ed. de La Bigne, quoted by Buyz, 1. c. Disp. 65. S. 2. §. 2.
Note I. on c. iv. p. 302.
The fathers, after the Council of Nice also, often speak of The Son as
the Bwxh, Voluntas, of The Father, chiefly in answer to the sophism of
Eunomius, that The Son was begotten with or without the will of The
Father; if without, this would subject The Father to necessity; if with,
then that will of The Father preceded The Son, and He was not coetemal.
The fathers answered (among other things) that Himself was the Will of
The Father. Thus S. Athanas. Orat. 2. §. 2. « If the Father hath a will,

Tlie Father— Tlie Son the Living WiU of the Father. 325
.and His will is effective, and His will sufficeth to the being of things
which receive being, but the Word is Effective aud Creator, it hath no
doubt that He is the living Will of The Father and His Substantial
Energy, and true Word, in Whom all things have their being and are
well-ordered." And Orat. 3. §. 61. (ap. Petav. de Trin. 6. 8. 14.) that the
Will of The Father is in The Son, according to that, " ' Of His will begat
He us in the Word of truth.' Therefore the Will of God, as to all things
whether formed once for all or regenerated, is in the Word, in Whom He
maketh aud regenerateth what He hath determined. And this the Apostle
signifies again, (1 Thess. 5, 14.) ' This is the Will of God in Christ Jesus
towards you.' But if His Will also is in Him, in Whom He maketh, how
can He Himself also be in will and choice? For if He also, as ye say, is
in Will, the Will concerning Him must needs be in some other Word, by
Whom Himself also is, for it hath been shewn that the Will of God is not
in things created, but in Him in Whom and through Whom all created
things are." And more explicitly §. 63. " Being the Very Word of the
Father, He excludeth any act of Will {fioixvni) before Himself, being
Himself the living Will (B«»X») of the Father, and Power and Worker
of what seemeth good to the Father. And this Himself saith of Himself
in Proverbs ; ' Counsel (Be»x») is Mine and safety; Mine is wisdom, Mine
also strength !' For as, Himself being ' Wisdom,' in which He ' prepared
the heavens' and Himself being ' strength' and power, (for Christ is ' the
Power of God, and the Wisdom of God,') He saith here, altering it a
little, ' Mine is prudence, Mine also strength.' So when He saith,
' Mine is Counsel,' it is that He is the Living Counsel of the Father,
as also we have learnt from the prophet, that He was called the ' Angel of
mighty Counsel' (Is. 9. 6. LXX) and the Will of the Father." And
S. Greg. Nyss. Or. 12. c. Eunom. t. 2. p. 773, quoted by Petav. 6. 8. 21.
" Hath The Father willed any thing, The Son also being in The Father,
hath seen the will of The Father, yea rather Himself was the Will of The
Father. For He Who hath all the things of The Father in Himself, there
is nothing of The Father's, which He hath not ; But if He hath in
Himself all the things of The Father, yea rather hath The Father
Himself also, assuredly with The Father and the things of the Father,
He hath in Himself the whole will of The Father." S. Aug. de Trin. xv.
20. (ib. §. 21.) " Some, to avoid calling the Only-Begotten Word the Son
of the Counsel or the Will of God, have said that the same Word is
Himself the Counsel or Will of The Father. Better in my judgment to
call Him Counsel of Counsel, and Will of Will, like as Substance of
Substance, Wisdom of Wisdom ; lest according to that absurdity which we
have already refuted, the Son be said to make The Father to have wisdom
and will, if The Father have not in His own substance wisdom or will ;"
which was followed by the Council of Toledo (A.D. 633), who said that
" The Son is Will of Will" and that " secundum essentiam Voluntas
genuit Voluntatem. Faustinus (c. Arian. c. 1. Bibl. PP. t. iv. ib.) " It is
then piously said that the Son is the Will of The Father, as He is also
' the Wisdom of God'— what is the Will of God, but the Wisdom of God?

326 The Son is and hath the Will of The Father.
Notes For in God Will is not one thing, Wisdom another." S. Cyril Alex.
on De Theg Asg 7 t 5 c l p 51 « If then tte Word Who is in and of The
 - Father is the wisdom and power of The Father, He it is in Whom
He willeth, and through Whom He worketh all things, how then was He
begotten by will, in Whom the will of The Father is? For we must
either feign another Wisdom, as ye say, or if there is no other, but He
alone is the Wisdom of the Father, then He is the Will (ficikiitis) also.
For the Will of God is in Wisdom," p. 55. (ap. Petav. de Trin. 2. 5. 9.)
" He had not then His being by will, as created things, but He was, as
the Will of The Father, in Him, being the very Essence of Him Who
begat Him ;" and de Trin. Dial. 5. ib. p. 555. " If then the will {lixwis)
be in these different things, and no right-minded person could think that
it was thus with the Divine Nature, the Father is not Will, but being
conceived of in His own Essence, hath His own Son, as His Coessential
and Coeternal Will;" add Marius Victorinus (1. 1. adv. Arium. Bibl. Patr.
t. 4. col. 200. 212. ap. Petav. 6. 8. 2.) S. Ambrose (de Fide, v. 17. §. 224.
ib. §. 21.) prefers the form that the Son hath the Will of the Father;
" Neither did WiU nor Power precede The Son; for in what is He
inferior, Who hath all things which The Father hath? For He both
received all things from The Father by virtue of the Generation, and
expresseth The Father wholly by the glory of His Majesty."
Muratori, who cites or alludes to the above, (out of Petavius,) adds
S. Clement, Origen, [ap. Pamph. Apol. pro. Orig. t. iv. p. 34. ed. de la
Rue.] S. Jerome. Petavius himself cites also Cerealis (lib. adv. Max. c. 9.
Bibl. PP. t. 4.) inferring thence, that The Father is neither greater nor
anterior to The Son, " since The Father could not be without Will."
Ruyz in 1 S. Thomse (from whom Petavius drew largely) adds Qusestt.
ad Orthod. ap. Just. M. q. 144. (Disp. 8. s. 7. n. 16.) Damascen. de Fide
i. 18. (ib. n. 19.) Greg. Bastic. de Trin. (Disp. 58. s. 5. n. 14.)

OF PATIENCE.

[Tillemont (H. E. T. 3. p. 262.) seems rightly to have inferred, that the " de
Patientia" was written by Tertullian while in the Church; 1) from ita
general calm subdued tone, so different from that of his Montanistic treatises ;
2) from his allowing flight in persecution, c. 13. Lumper (art. iv.) contends
that it is Montanistic on the following inadequate grounds ; 1) that " the
grace of the Divine Spirit" is the Paraclete ; but it is only His ordinary aid to
faithful Christians; 2) that he prefers widowhood to second marriage, c. 13;
but so do all the Fathers except in case of necessity ; 3) that he calls a second
marriage adultery, c. 12 ; a wrong interpretation, see ib. 4) that he praises
voluntary fasting, c. 13, but see ib. The peculiarity of the Montanists were
not voluntary, but compulsory, additional fasts. The Catholics objected to
them, that they did not leave them voluntary. 5) L. compares c. 12, " this
patience waiteth for," &c. with the de Pudic. c. 1. extr. ; but there T. is speaking .
of second marriages as adultery in such sort as, to the last, to exclude from
the Church those who contract them. There is no point of resemblance.]

I. I confess to the Lord God it is with sufficient rashness,
if it be not even shamelessness, that I venture to write con
cerning Patience, for the practice of which I am altogether
unfit, being a man in whom is no good thing : whereas it is
fitting that they who take in hand to set forth and commend
any thing, should first be found themselves living in the
practice of that thing, and should direct the energy, earnest
ness, boldness, of their admonitions by the example of their
own conversation, so that their words blush not for the lack
of their deeds. And I could wish that such blushing might
bring its own remedy, so that the shame of not shewing forth
in ourselves that which we go about to advise for others
might school us into shewing it forth, were it not that the
greatness of some good things, as well as of evils, so over-
beareth our powers, that the grace of the Divine Spirit alone
can work in us effectually for the comprehension and the
performance of them. For that which is the most good is
the most in the hands of God, and no other than He Who

328Heathens attestvalue of patience, Xtian hasGodfor its rule.
De possesseth " dispenseth it to each" as He seeth fit. Where-
XA2- fore ^ wul De a sort of comfort to reason about that which it
 is not permitted us to enjoy, like sickly persons, who, while
they lack health, know not how to be silent about its
blessings. In like manner I, wretched man that I am, ever
sick with the fever of impatience, must needs sigh for, and
call upon, and speak all my thougbts upon, that healthy
state of patience which I possess not, when I call to mind,
and, in the contemplation of mine own weakness, ruminate
on the thought that the good health of Faith and soundness
in the Lord's Religion do not easily result to any one, unless
Patience sit at his side. Such an object is it made to the things
of God, that no one, who is a stranger to patience, can obey
any commandment or do any work pleasing to the Lord.
1 cseca Its good quality even they, who live blindly *, honour with
the title of the highest virtue. Philosophers indeed, who
are accounted creatures " of some wisdom, ascribe so much
to it, that, while they disagree among themselves in the
various humours of their sects, and the strife of rival
opinions, yet having a common regard for patience alone,
in respect of this one alone of their pursuits they are joined
in peace : in this they conspire together : in this they are
2 in re- confederate: this they pursue with one mind in2 aspiring
°tore after virtue: it is in patience that they set up the whole
display of their wisdom. There is strong testimony on its
side, when it advanceth even the vain sects of worldly
philosophy unto praise and glory. Or is there not rather
an injury done to it, when a divine thing is made to grovel
amongst the doings of this world ? But no matter for them, who
shall presently be ashamed of their own wisdom, when it is,
together with the world, destroyed and brought to dishonour.
II. To us it is no human affectation of cynical indifference,
schooled by a stupid apathy, which giveth authority for the
exercise of patience, but the divine ordering of a lively and
heavenly rule, setting forth God Himself as the example of
patience b, first as the Being Who scattereth the dew of this
Mat. 5, light over the just and the unjust equally, Who sufFereth the
45" offices of the seasons, the services of the elements, the
a Aniinalia.U.conjectures"animalis," wisdom."
"whoate accounted to have some fleshly b Cypr. de Bono Pat. c. 2.

Patience in the Incarnation, childhood and Ministry of Xt. 829
tributes of the whole creation, to come alike to the worthy
and the unworthy; bearing with those most unthankful
nations, who worship the follies of their own craft, and
the works of their own hands, and persecute His name,
His household ' ; bearing with covetousness, with iniquity, ' nomen
with wantonness, with the maliciousness which daily waxeth j*™"
insolent2, so that by His own patience He robbeth Himself ; restored
seeing that the greater part believe not in the Lord for this scentem
reason, because that for so long a time they have not known restored
that He is wroth with the world. Eccles.
III. And this instance indeed of Divine patience, being8' 11#
as it were afar off, may perchance be reckoned among those
things which be too high for us. But what shall we say of
that which hath in a manner been handled among men l John
openly in the world0? God sufFereth Himself to be con-1' 1-
ceived in the womb of a mother, and abideth the time",
and being born waiteth to grow up, and being grown up
is not eager to be acknowledged, but putteth a further
slight upon Himself, and is baptized by His own servant,
and repelleth the attacks of the tempter by words only.
When from the Lord He became the Master, teaching
man to escape death, having well learned, for salvation's6 sake,
the forgiving spirit of offended patience, He strove not, HeIs-42,2.
cried not; neither did any hear His voice in the streets:
the shattered reed He did not break, tlie smoking flax
He did not quench. For there was no lying voice in the
Prophet, yea rather in the testimony of God Himself, Who
put His own Spirit in His Son with perfection of patience.
None that desired to cleave unto Him did He not receive ;
no man's table or house did He despise; yea', Himself
ministered to the washing of His disciples' feet. He scorned
not the sinners nor the publicans. He was not angry even
with that city which would not receive Him, when even His
disciples would have desired that fires from heaven should
presently appear against a town so scornful. He healed the Luke 9,
54.

e Cypr. c. 4. fensae patientise eruditus. Rig. conjec-
A Jerome, Ep. 22, ad Eustoch. §. tures evadere ad salutem, scilicet.
39. f Atquin. U. conjectures " aquam"
* i. e. man's, docens hominem evadere as in the de Bapt. c. 9. aquam discentibus
mortem, ob salutem scilicet veniam of- ministrat.

330 Patience of Christ a witness of His Divinity.
Db unthankful ; He gave place to those that laid snares for Him.
f^; This were but little, if He had not had in His own company
even His own betrayer, and yet did not determinately make

is. 53, 7. him known. But when He is delivered up, when He is led
as a sheep to the slaughter, for so He openeth not His mouth
more than the lamb when in the power of his shearer : He
Mat. 26, at whose side, if He had desired it, legions of angels from
53' Heaven would at one word have been present, approved not
the avenging sword of even a single disciple e. In Malchus
ver. 52. the patience of the Lord was wounded. Wherefore also He,
cursed the works of the sword for ever after ", and, by the
restoration of soundness to him whom He had not Himself
hurt, He made satisfaction through Patience the mother of
Mercy. I pass in silence the Crucifixion, for it was for that
that He had come into the world; yet was there need of
insults also that He might undergo death ? But being
about to depart, He desired to be filled to the full with
the pleasure of patience. He is spit upon, is beaten, is
mocked, is foully clothed, still more foully crowned. Won
drous constancy in patience ! He Who had purposed to hide
Himself in the form of man, followed none of the example of
man's impatience ! In this especially ought ye, O Pharisees,
to have acknowledged the Lord; none among men could
have worked patience such as this. Such and so great
proofs, — whose greatness is with the nations indeed a dimi
nishing, but with us is the cause and building up of Faith, —
manifest clearly enough to those, to whom it is given to
believe, not only by the discourses of the Lord ' in teaching,
but by His sufferings in enduring, that patience is the nature
of God, the effect and excellency of a sort of innate pro
perty. IV. Wherefore if we see all good and well-disposed
servants having their conversation according to the dis
position of their Lord, (if indeed the art of deserving favour
be obedience, and the rule of obedience a tractable sub
jection,) how much more ought we to be found in our
K others " educentis" " of one who endo sed etiam passionibus Domini sus-
drew the sword." tinendo. Rig. conjectures passionibus
h See de Cor. c. 11. p. 176, ;u sustinendo, the cod. P. having Dni.
1 non sermombus modo in prcecipi-

Patience essential to obedience, and so to salvation. 381
behaviour according to the Lord ! we, that is, who are the
servants of the Living God, Whose judgment upon His
people turneth not on the question between a shackle and
a hat k, but on that between eternity of punishment and of
salvation. For escaping which severity, or inviting which
free goodness, there is need of a diligence in obedience
great as are the things themselves which that severity
threateneth, or that free goodness promiseth. And yet it
is not only from men supported by their slavery, or owing
us service in any other right, that we exact obedience,
but even from the cattle, even from the beasts, knowing
that they have been provided and given over for our use
by the Lord. Shall these therefore, which God hath put
in subjection to us, be better than ourselves in the rule
of obedience ? Finally these acknowledge those whom they
obey: do we hesitate to listen to the Lord, to Whom Alone we
are put in subjection ? But how unjust, yea how unthankful
is it, not to repay from thyself that, which through another's
kindness thou gainest from others, unto Him through Whom
thou gainest it ! And no more will I say of the exercise of
obedience due from us unto the Lord God. For a knowledge
of God bringeth with it a sufficient understanding of the
duties incumbent on it. Still that we may not seem to have
thrown in this concerning obedience as a motive foreign to
our subject, even obedience itself is derived from patience.
An impatient man doth never obey, nor a patient man resist.
Who therefore can treat too much at large of the goodness
of that, which God the Lord of all good things, and the
Manifester and Accepter of them, carried about with Him
in His own self? to whom again can it be matter of doubt
that every good thing ought, because it belongeth to God,
to be followed after with all their mind by those who belong
to God ? whereby the question of patience is determined in
brief, and as it were within the short summary of a rule.
V. Nevertheless the farther proceeding of a discussion on
things necessary to the faith, is not idle, because not un
profitable. Much speaking, if indeed it be ever bad, is
never bad in edifying. Wherefore if our discourse be of
any good thing, the matter requireth that we should also
k The first the badge of slavery, the second of freedom. [Tr.]

332 Impatience entered into fall of Satan and of man
De review the contrary of that good thing. For thou wilt throw
xAs" more light on the question, what ought to be followed, if
thou in like manner discussest what ought to be avoided.
Let us consider therefore about impatience ' ; whether, as
patience is bom and found in God, so its adversary be in
our adversary ; so that it may hence appear how in its very
origin it is opposed to the Faith. For that which is con
ceived by the rival of God is surely not in friendship with
the things of God. There is the same disagreement between
the things, as between their authors. Seeing moreover that
God is the best, the devil on the contrary the worst of
beings, they testify by their very diversity that neither
worketh for the other ; so that any good thing can no more
be thought by us to be produced out of the evil one, than
can any evil out of the good. It is in the Devil himself
therefore that I discover the birth of Impatience, at that
moment when he did not patiently bear that the Lord God
should put all the works which He had made, in subjection
to His own image, that is, to man m. For had he borne it,
he would not have grieved, and had he not grieved, he
would not have envied man. Therefore he deceived him,
because he had envied him ; but he had envied him because
he had grieved ; he had grieved because forsooth he had not
borne the thing with patience. Which of the two, wicked
or impatient, that angel of perdition was at the first, I care
not to enquire, since it is evident that his impatience began
with his wickedness, or his wickedness from his impatience,
then that they conspired together, and grew up inseparably
in the one bosom of their father. But that which he had
been the first to feel, by which he had entered first " on the
course of sin, taught by his own experience what an help
it was to sin, that same did he call to his aid for driving
man into sin. The woman forthwith on meeting him, I
may say without rashness, was by her very converse with
him breathed upon by a spirit infected with impatience;
so that she would never have sinned at all, if she had
preserved to the end her patience towards the Divine
prohibition. What of this too, that she bore not to have
been met alone, and had not even patience to be silent
1 Cypr. c. 12. ed. Oxf.
m See on S. Cypr. c. 12. p. 261. n. a. " primus delinquere intraverat.

caused Cain's fratricide — Patien ce of God then first seen. 333
before Adam, not yet her husband, not yet bound to give
ear to her ? and so she maketh him aid in transmitting 1 that ' ad,ra-
which she had derived from the Evil One. Wherefore a
second human being also perisheth through the impatience
of the other, and presently he perisheth of himself through
his own impatience likewise exercised in both cases, both
as touching the warning of God and the craft of the Devil,
not having patience to observe the one or to repel the
other. Hence the judgment had its source from the same
point as the crime : hence God began to be angry in that
whereby man was first led to sin: hence patience first
began in God in that whence His anger first arose, Who
then, content with pronouncing a curse only, refrained from
the violent execution of punishment against the Devil.
Otherwise what sin is imputed to man as committed by
him before that of impatience ? He was innocent, and in
the closest friendship with God, and the inhabitant of
Paradise. But when once he yielded to impatience, he
ceased to have his savour pleasing unto God: he ceased
to be able to bear heavenly things. From thenceforward
man given to the earth, and cast out from the sight of God,
began to be an easy tool of Impatience for every thing
which could offend God. For she, on being conceived
of the seed of the Devil, straightway, through the fruitful-
ness of wickedness, brought forth Anger as her son, and
trained him up, when brought forth, in her own arts. For
the veryr thing, which had sunk Adam and Eve in the
depths of death, taught their son also to begin with mur
der. I should without cause ascribe this to impatience,
if that first slayer of a man, and first slayer of a brother,
Cain, had borne with even mind, and without impatience,
the rejection of his offerings by God: if he had not been
angry with his brother: if in brief he had slain no one.
Since therefore he could not kill unless he were angry, nor
be angry unless he were impatient, he sheweth that that
which he did through anger must be referred to that Im
patience, by whom the anger was prompted. Through these
things" was the cradling, in a manner, of Impatience then
" Per hsec Impatientiae [est L. H.] Et haec quidem Imp. Rh. conjectured
tunc infantis quodammodo incunabula. Sed hsec, &c.
P. Rh. Gel. Rig. adopts U.'s conjecture

334 All sin from impatience of enduring temptation.
De an infant. But how great her growth afterwards ! and no
X. 6. wonder : for if she were the first to sin, it followeth that
because she was the first, she is therefore the single, womb
of all sin, pouring forth from her own spring the various
streams of crime. As concerning murder I have done : but
being at the first brought forth by anger, it layeth all other
motives also, whatsoever it afterwards desired for itself, on
impatience as its origin. For whether a man worketh this
wickedness from enmity, or for the sake of gain, he must
first become impatient of hatred or of covetousness. What
ever forceth men to act, unless they be impatient of it,
cannot be wrought out in action. Who hath given way
to adultery, without being impatient of lust ? But even if
the sale of their chastity is in women compelled by the price
proffered, surely here is, according to the rule, a lack of
patience for the contempt of gain. These are mentioned as
the chief sins in the eyes of the Lord ", for, to speak briefly,
every sin is to be ascribed to impatience. , Evil is the impa
tience of good. Every immodest man is impatient of modesty,
and the wicked of virtue, and the impious of piety, and
the turbulent of peace. In order that each man may
become evil, he must become unable to continue patiently
in good. Such is the hydra of our sins ! How can it but
offend the Lord that hateth iniquity ? Is it not plain that
even Israel also ever sinned against God through impatience;
from the time when forgetful of the heavenly arm, whereby
they had been brought out from their afflictions in Egypt,
they desired of Aaron gods to go before them ; when they
poured forth the offerings of their gold for the idol, because
they bore impatiently the delay, so necessary, of Moses
while conferring with God? After the raining down of
l Cor. manna for food, after the flowing of the water from the rock
10» 4< which followed them, they despair of the Lord, not enduring
thirst for three days ; for with this impatience also they are
reproached by the Lord. And not to travel over each
particular, they never perished otherwise than by sinning
through impatience. But how came it that they laid hands
upon the Prophets, but because they could not patiently
bear to hear them ? They laid them on the Lord Himself,
because they could not even patiently bear to see Him.
0 ad uxor. i. 5.

Patience,characteristic of Abraham' sand Christianfaith. 385
But if they had begun to be patient, they would have been
delivered. VI. It is this then which both followeth and goeth before
Faith. Briefly, Abraham believed in God, and by Him was
accounted righteous, but it was his patience which proved Gen. 15,
his Faith, when he was commanded to offer up his son, "
I may not say for the trial but for the testimony, (in a
figure,) of his Faith. But God knew him whom He had
accounted righteous. A command so grievous, which even
the Lord was not pleased to have fulfilled, he both heard
with patience, and, if God had willed it, would have
performed. With good reason therefore was he blessed,
because he was also faithful: with good reason was he
faithful, because he was also patient. Thus Faith illumined
by Patience, having been sown among the nations through
the Seed of Abraham, Which is Christ, and having brought
in grace over the Law, appointed Patience as her helper for
enlarging and fulfilling the Law, because this alone had
been before wanting to the teaching of righteousness. For
in times past they were wont to demand eye for eye and Ex. 21,
tooth for tooth, and rendered with usury evil for evil ; for '
Patience was not as yet, because neither was Faith, upon
the earth. In fact, Impatience in the mean time availed
itself of the opportunities of the Law. It was easy to do so,
while the Lord and Master of Patience was away. But
when He came afterwards and joined in one the grace of
Faith with Patience, from that time it hath not been lawful
to provoke even by a word, nor even to say thou fool,
without danger of the judgment. Anger was forbidden, Mat. 5,
passions restrained, the wantonness of the hand checked,22,
the poison of the tongue taken away. The Law gained
more than it lost, when Christ said, Love your enemies, bless Mat. 5,
them which curse you, and pray for them which persecute
you, that ye may be the children of your Father which is in
Heaven. Seest thou what a Father Patience gaineth for
us ? In this main commandment the whole rule of Patience
is briefly comprehended, since it is not permitted to do evil
even when it is deserved.
VII. But now while we are going through the causes of
impatience, the other commandments also will fall into

336 Patience under losses taught by poverty of our Lord;
De their proper places. If the mind be disturbed by the loss
SA»" of property, it is warned in almost every place in the
 Scriptures of the Lord to despise the world : nor is there
added any more powerful exhortation to despise money,
than the fact that the Lord Himself is found with no riches :
He ever justifieth the poor and condemn eth beforehand
Luke 6, the rich. Thus did contempt of riches foreminister unto
patience of losses", shewing by the rejection of wealth that
the damage of it also ought not to be regarded. That
therefore which we have no manner of need to seek after,
because the Lord also sought not after it, we ought to bear
the diminution of, or even its privation, without disquiet
The Spirit of the Lord hath declared by the Apostle, that
1 Tim. covetousness is the root of all evil. This let us understand
6» 10, as consisting not in the desire of that only which is
another's, for even that which seemeth to be our own is
another's; for nothing is our own, since all things are
God's, Whose also are we ourselves. Wherefore if, when
we suffer loss, we take it impatiently, we shall be found,
in grieving for a loss in that which is not ours, to border
upon covetousness. We covet that which is another's,
when we bear impatiently the loss of that which is another's.
He that is disturbed by impatience under loss, by preferring
earthly to heavenly things, sinneth immediately against
God : for he disturbeth that spirit which he hath received
from God for the sake of a thing of this world. Let us
therefore willingly lose the things of earth, and keep the
things of Heaven. Let the whole world perish so that
I gain Patience. Now I know not whether the man who
hath not determined to bear with firmness the loss of any
of his goods either by theft, or by violence, or even by
slothfulness, could, easily or with his whole heart, himself
lay hands on his own goods for the sake of almsgiving.
For who that cannot at all bear to be cut by another, applieth
the steel himself to his own body? Patience under losses
is an exercise in the act of giving and communicating.
" Ita detrimentorum patientise fasti- Patience in the loss of it " i e taught
dium opulentia? pramunistravit ; or if man by anticipation how to bear its
detrimentum,' " thus did a contempt of loss,[Tr.] or" foreministered to Patience
wealth furnish beforehand matter for its loss," i. e. how to lose it.

essential to almsgiving ; to Christian endurance. 337
He is not unwilling to give, who feareth not to lose. Besides,
how shall he that hath two coats impart one of them to Luke 3,
him that hath none, unless he be also one, who if a man take
away his coat, can offer unto him his cloak also ? How Matt. 5,
shall we make lo ourselves friends of Mammon, if we love? V 16
him so much that we cannot bear to lose him ? With the 9.
loss of him we shall be lost also. Why in this world do
we find where we ought to lose ? To exercise impatience Mat. 10,
under all losses is the part of Heathens, who perchance
prefer money to the soul : for indeed they do so when
from the lust of lucre they engage in the gainful perils
of merchandize by sea ; when, for the sake of money, they
hesitate not even in the forum to attempt what condemna
tion" itself must dread ; finally, when they hire themselves
out for the games and for the camp ; when, after the
manner of brute beasts p, they plunder in the highway. But
it is meet that we, according to the difference which is
betwixt us and them, lay down not our souls for money,
but money for our souls' sake, either willingly in giving,
or patiently in losing.
VIII. In this world we carry about us our very souls
and bodies exposed to injury from all men, and under this
injury we submit to be patient. Shall we be grieved by
taking thought for things of lesser moment? Away with
such defilement from the servant of Christ, that his patience,
made ready for greater temptations, should fall away in
trifling ones! If any shall try to provoke thee by open
violence, the admonition of the Lord is at hand : To him Matt. 5,
that smiteth thee on the face, saith He, turn the other cheek 39-
also. Let his wickedness be wearied out by thy patience.
Be the blow what it may, bound up with pain and insult,
he will suffer an heavier' one from the Lord. Thou beatest
that wicked man the more by bearing with him, for hecf.Rom.
shall be beaten by Him, for Whose sake thou bearest with 12' 20'

0 i. e. they who know certainly that even at the judgment-seat, where would
they shall be condemned, (abstr. for he not p'"
concr.) Lac. Aristotle (Rhet. i. 14.) P The conjecture of Rhen. and Rig.
instances it as an aggravation of an has been admitted "in mores bestiarum"
offence, if it were committed " where for " immemores bestiarum," P. and
they who do wrong are punished ; as cod. Patera.
do false-witnesses, ' for if one do wrong

338 Patience avoids and revenges the sins it endures.
De him. If the bitterness of the tongue should break out in
^Ag- cursing or railing, reflect on that which hath been said:
Matt. 5 Rejoice when men shall curse you. The Lord Himself
n. I2.'was cursed under the Law, and yet is the only Blessed.
2ieU23. Wherefore let us His servants follow our Lord, and let
Gal. 3, us take cursing patiently, that we may be able to be
blessed. If I hear not with unruffled mind any wanton
or naughty word spoken against me, I must needs myself
also render bitter speech in my turn, or I shall be tortured
by silent impatience. When therefore I have smitten
another with evil speaking, how shall I be found to have
followed the teaching of the Lord, wherein it is delivered
unto us that a man is defiled not by the pollutions of
Mark 7, vessels, but of those things which proceed out of the
' 15' mouth ? And again : that there remaineth an account to
Mat. 12, be given by us for every vain and idle word. It followeth
therefore that what God forbiddeth us to do, He also
admonisheth us to bear patiently from another. Here I
would now say a word of the pleasure of Patience. For
every wrong, whether inflicted by the tongue or by the
hand, when it hath encountered Patience, will be finally
disposed of in the same manner as any weapon launched
and blunted against a rock of most enduring hardness. For
it will fall upon the spot, its labour rendered vain and
unprofitable, and sometimes recoiling backward will wreak
its fury, by a violent reaction, upon him who sent it forth.
For a man injureth thee on purpose that thou mayest be
pained ; for the gain of the injurer lieth in the pain of the
injured. When therefore thou hast overthrown his gain by
not being pained, he must himself needs be pained in
i ibis missing his gain : and then thou wilt come off1 not only unhurt,
restored w]jicn even m itself is sufficient for thee, but besides this
both pleased by the disappointment of thine adversary, and
avenged by his pain. Such is the profit and the pleasure of
Patience. IX. Nor is even that kind of impatience excused,
which is felt on the loss of our friends'1, when a certain
2adsertio claim2 of grief pleadeth in its behalf. For the con-
restored 1 See.S. Ambrose de excessu Satyri fratris, 1. 2.

Impatience under loss of friends, want of faith. 339
sideration of the Apostle's warning must be preferred1, who'pfepo-
saith, Sorrow not for the sleep of any one, even as the rest0red
Gentiles which have no hope. And with good cause. For if1 '* |>ess.
we believe that Christ rose again, we believe also in our own 1 Thess.
resurrection, for whose sakes He both died and rose again. '
Wherefore since the resurrection of the dead is certain,
grief for death is idle, and impatience in that grief is idle
also. For why shouldest thou grieve, if thou believest
not that he hath perished ? Why shouldest thou take it
impatiently that he is withdrawn for a time, who, thou
believest, will return again? That which thou thinkest to
be death is but a departing on a journey. He that goeth
before us is not to be mourned, but altogether to be longed
for : and even this longing must be tempered with patience.
For why shouldest thou not bear with moderation that he
hath departed, whom thou shalt presently follow ? But
impatience in such a matter augureth ill for our hope, and
is a double dealing with our faith. Besides, we injure
Christ, when, as each is called away by Him, we bear it
impatiently, as though they were to be pitied. i~ have,Phi\.i,
saith the Apostle, a desire to be taken and to be with Christ.
How much better doth he shew the desire of the Christians
to be ! Wherefore, if we impatiently mourn for others who
have obtained this desire, we are unwilling to obtain it
ourselves. X. There is also another chief incentive to impatience, the
lust of revenge, which busieth itself in deeds either of glory or
of malice. But glory also is every where the same ', and malice
never otherwise than hateful to the Lord, and in this instance
especially so, when, being provoked by the malice of another,
it carrieth itself beyond it in following out its revenge, and,
by returning evil, doubleth that which hath been already
once committed. Revenge, in the eyes of Error, seemeth to
be the solace of pain ; in the eyes of assured 2 Truth is 2 certam
convicted of maliciousness. For what difference is there
between him that provoketh and him that is provoked, except
that the one is convicted of evil-doing first, and the other
r i. c. every where bad; as there adopts Urs.'s conjecture, "sedet gloria"
follows, " nunquam non odiosa." Rig. utique vana" for " ubique una."
z2

340 Patience, foregoing revenge, pious, obedient, rewarded.
De afterwards ? Nevertheless, each is guilty of injuring a man
X Yo before the Lord, Who forbiddeth and condemneth all wicked-
 ness. In evil doing, no account is taken of the order of
actions, nor doth a different place [in that order] separate
what a like nature maketh one. Wherefore the command is
Rom. absolute, that evil must not be recompensed for evil. A like
12' 17' deed hath a like merit. How shall we observe this com-
1 fasti- mand, if, in our disdainfulness l, we shall not disdain revenge ?
rested And wnat honour sna11 we Pa7 to the Lord God> if We sha11
take unto ourselves the free power of revenging ourselves ?
2putres We, creatures of corruption3 and earthen vessels that we are,
restored are grievously offended with our own servants, who take upon
themselves to avenge themselves on their fellow-servants;
and those who offer their patience as a gift to ourselves, as
remembering their own lowly and servile condition, and
loving the right of masters to receive honour, we not only
approve of, but render them even larger satisfaction than
they would have claimed for themselves. And is our cause
in any danger when thus committed to the Lord, so righteous
in judgment, so powerful in execution? Why then do we
believe that He is our judge, if not also our avenger? This
Kom. He promiseth us that He will be, saying, Leave vengeance
l2' 19- unto Me, and I will repay; that is, ' Leave your patience to
me, and I will reward your patience.' For when He saithj
Mat.7,i. Judge not, that ye be not judged, doth He not require
patience ? For who is he that will not judge another, save
he who will be patient in not avenging himself? Who
judgeth in order that he may pardon? And if he shall
pardon, yet hath he taken care to have the impatience of
James 4, judging, and hath taken away the honour of the One and
12- only Judge, that is, God. But with how many miscarriages
is impatience of this sort wont to find fault5 ! How often hath
Revenge repented! How often hath its violence become
worse than the things which caused it ! For there is nothing
undertaken with impatience which can be effected without
violence ; and there is nothing effected with violence which
hath not met either a stumbling-block, or an overthrow, or
hath gone headlong. Now, if thou avenge thyself too slightly,
• i. e. as brought upon it by itself, jecture of Rhen. adopted by Pam. and
incusare, Edd. P. : mcursare is a con- Rig.

Patience under chastening; enters into all the beatitudes. 341
thou wilt be mad : if too abundantly, thou wilt be overbur
dened. What have I to do with revenge, the measure of
which, through impatience of my pain, I am not able to
regulate ? But if I shall keep a guard over my patience,
I shall suffer no pain ; and if I shall suffer no pain, I shall
desire no. revenge.
XI. After having treated in order, according to my ability,
these principal subjects of impatience, why should I ramble
among the rest, such as are to be found at home and abroad ?
Wide and widely spread is the working of the Evil One, who
darteth forth manifold excitements of the spirit, and these
sometimes small, sometimes very great : but the small ones
despise for their littleness ; to the great ones, in proportion to
their exceeding greatness, submit. Where the hurt is small,
there is no need of impatience : but where the hurt is greater,
there the medicine of patience ' is the more necessary for the ' pati-
hurt. Let us therefore strive to endure those things which arererforerf
inflicted by the Evil one, that the rival zeal of our patience
may mock the zeal of our adversary. But if there be some
things which we ourselves bring upon ourselves, either
through imprudence or even of our own accord, let us
undergo with equal patience those things which we impute
to ourselves. And if there be some things which we believe
to be inflicted by the Lord, to Whom can we render our
patience better than to the Lord ? Nay, He teacheth us to
rejoice moreover and to be glad, in that we are thought
worthy of divine chastisement. As many as I love, saith He, Rev. 3,
/ chasten. Oh ! blessed is that servant, on whose amend
ment the Lord is bent; with whom Hedeigneth to be angry;
whom He deceiveth not by hiding His admonitions from
him ! On every . side therefore we are bound to the duty
of exercising patience. Because2 wherever we come in 2 quia
the way of either our own sins, or the snares of the^t^e_
Evil one, or the admonitions of the Lord, great is thenimus
reward of this duty, to wit, our happiness. For whom hath Mat. 5j
the Lord called happy save those which are patient, when 12-
He saith, Blessed are the poor in spirit, for theirs is the Mat. 5,
kingdom of heaven ? Surely no one is poor in spirit, except
he be humble. And who can be humble except he be
patient ? because no one can abase himself without patience

342Patience needed to fulfil our Lord's commands; to penitence;
De first, to bear the very act of abasement. Blessed, saith He,
x.Ai2. ore they that weep and mourn. Who beareth such things
without patience ? Wherefore to such it is promised that
Mat. 5, they shall be comforted, and that they shall laugh. Blessed
Luke 6 are tne meek- Under this title it may not be that the
21. impatient can at all be numbered. Likewise when He
5. ' ' denoteth the peacemakers, under the same title of blessed,
Mat- 5> and calleth them the children of God, are the impatient akin
to peace ? A fool may understand this. But when He saith,
Mat. 5, Rejoice, and be exceeding glad, when men shall revile you
ver n and persecute you, for very great is your reward in Heaven,
ver. 12. He surely doth not promise this exceeding gladness to impa
tience, for no one will be exceeding glad in adversity, except
he have first despised it: no one will despise it, except
he have exercised patience.
XII. As respecteth the rule of that peace, which is so
pleasing unto God, who is there at all, that is of his own
nature impatient, who will forgive his brother even once,
Mat. 18, not to say seven times, and still less seventy times seven?
Who, whiles he is in the way with his adversary to the
» aAju- judge1, will end the matter by agreeing with him, except
restored ^e first sever from himself that vexation, that harshness,
^at- 5> that bitterness, which are in fact the venom of impatience ?
Luke 6, How wilt thou forgive and it shall be forgiven thee, if, for
37- lack of patience, thou be retentive of an injury ? No man
divided in spirit against his brother will offer his gift upon
Mat. 5, the altar, except first by being reconciled with his brother,
Eph. 4, he return to patience ? If the sun go down upon our wrath,
26- we are in danger. We may not continue for even one day
without patience. And since it directeth every kind of
wholesome discipline, what wonder if it administer also to
repentance, which is wont to come to the succour of the
fallen! when, in a separation between man and wife, (for
some cause, that is, for which it is lawful either for a man or
a woman to persevere in continuing in a state of widowhood,)
= exhor-this Patience waiteth for, desireth, urgeth2, their salvation,
"Lrf as for those who will one day begin to repent. How much
good doth it confer on both! the one it hindereth from

doler

' Edd. and P. have nisi prius Jam dolorem has been kept, as probable and
leret. U. corrects animi dolorem: necessary.

set forth in our Lord 's parables ; essential to all charity. 313
adultery ', the other it amendeth. In the same manner it is
present also in those holy examples of patience in the Lord's
parables. It is the patience of the shepherd which seeketh
and findeth the sheep which was gone astray: for Impa
tience might easily despise that one sheep. But through
Patience he undertaketh the labour of the search, yea, and
moreover carrieth on his shoulders the deserted offender, a
patient bearer of his burden. Again, it is the patience of the
Father which both receiveth, and clotheth, and feedeth the
prodigal son, and excuseth him to the impatience of his
angry brother. He therefore which had been lost is saved, Luke 1 5,
because he began to repent. His repentance is not lost, '
because it meeteth with patience. For by whose rules save
those of Patience, is Charity instructed, that chief mystery of
the Faith, that treasure of the Christian name which the
Apostle commendeth with all the power of the Holy Spirit ?
Charity, saith he, suffereth long : therefore she useth i Cor.
Patience. She is kind: Patience doeth no unkindness.
She envieth not : this indeed properly belongeth to Patience.
She savoureth not of wantonness: she hath derived her
modesty from Patience. She is not puffed up, doth not
insult : for this belongeth not to Patience. And she seeketh
not her own, she beareth with her own ", so she may profit
another. Nor is she easily provoked: for otherwise what
would she have left for Impatience to do ? Wherefore, saith
he, Charity beareth all things, endureth all things : that is,
because she is patient. With good cause therefore she shall
never fail: for all other things shall be cleared away, brought
to a close. Tongues, Knowledge, Prophecies, are exhausted :
Faith, Hope, Charity, abide: Faith, which the patience of
• T. calls marriage with the heathen Rig. corrects (as he says, from " anti-
in itself adultery, (see ad Uxor. ii. 2,3.) quissima exemplaria,") " alteram ad
Abstinence from it then on the Chris- alterum non facit," " sendeth the other
tian side was keeping from adultery, (the party sinned against) not to an-
whilethe heathen was by the endurance other," i. e. causes not him or her to
amended. So apparently Rhen. (fol- marry again. " Adulterum" cannot be
lowed by Pam.) ; only they speak of understood of such marriages, since T.
the Christian's doing penance, accord- admits of them, (see Note at the end of,
ing to later Canons, (see Bingham, 22. ad Uxor, ii.)
2. 1.) but this does not explain adulte- u i. e. ills. Suffert is the reading of
rum. Lac. explains it of the case for the Edd. and P. Latinius conjectured
which our Lord allows divorce, and ex- " sed offert ;" Rig. corrects " si offert,"
plains " adulterum non facit" " alter, which gives an easier sense, " seeketh
qui adulterum a se repulit facit Pati- not her own, since she offereth up her
entiautnonadulteretursedcastevivat." own, so she may" &c.

344 Uses of bodily endurance in penitence, continency,
De Christ hath produced; Hope, which the patience of man
xA]T3 waiteth for; Charity, which Patience accompanieth, God
being its Master.
XIII. Thus far then I have spoken of Patience, as simple
and uniform, and situate only in the mind, while 1 labour for
it in many ways in the body also, that I may win the Lord,
seeing that it hath been shewn forth by the Lord Himself in
the holy exercise of the body also, if indeed the master mind
easily shareth with that wherein it dwelleth, the inspirations
of the Spirit. What then is the working of Patience in the
body ? In the first place the afflicting of the flesh, an
offering propitiating the Lord by the sacrifice of humiliation,
when it offereth up to the Lord filthy garments with scanti
ness of food, being content with simple victuals, and a pure
draught of water", when with this it joineth fasting7, when it
groweth familiar with ashes and sackcloth. This patience of
the body commendeth our prayers, strengtheneth our entrea
ties for mercy: this openeth the ears of Christ our God,
scattereth abroad His severity, draweth forth His mercy. So
that king of Babylon, when, having offended God, he lived
deprived of the form of a man in filthiness and dirt for seven
years, as soon as he had offered as a sacrifice the patience of
his body, he both recovered the kingdom, and, which is more
Dan. 4, to be desired for a man, made satisfaction to God. Now, if
we discuss the higher and more blessed stages of bodily
patience, it procureth also, on behalf of holiness, the conti
nency of the body. It is this which both keepeth one a
widow, and sealeth another as a virgin, and exalteth him
Mat. 19, that hath made himself an eunuch unto the kingdom of
* the fyiy>qa.y'm, " bread, salt, and three, four, or five days, which they
water," the only food used in the Holy passed in perfect abstinence, eating no-
week, Bingham, 21. 1. 25. ; according thing all the week until the morning of
to the Council of Laodicea, can. 50. the Resurrection," Bingham, 21. 1. 25.
during all Lent ; see also Suicer sub v. Dionysius and Epiphanius use the cor-
Tertullian attests this to have been at responding term, iixtgriS'tan-i (kcitu
times the practice of the Church, 1ut<ri*.t,Zmts) see Cotel. on the Apost.
" sometimes also living on bread and Constt. v. 18. and the Cone. Elib. can.
water," (de Jej. e. 13.) only not com- 26. " jejuniorum superpositionem." The
pulsory. The Xerophagise objected to Ap. Constt. have *-Ac to* <rm&«rtn Sum,
the Montanists, were additional compul- Sozom. (ib.) Strirovau-Tuir. S. Jerome,
sory periods of fasting, ib. «.-. 15. Ep. 24. (ol. 15.) ad Marcell. retains
y i. e. adds the fast of one day to an- T.'s word " omnes pene hebdomadas
other. This was chiefly done in the Great conjungens;" see others ap. Bineh I.e.
Week before Easter, in which " some Tert. speaks of it as a practice of the
added to the sabbath one, some two, Church in the holy week, de Jej. c. 14.

persecution,martyrdom. Patience of Isaiah, Stephen,Job. 345
Heaven. That which cometh of the excellence of the spirit
is accomplished in the flesh, by the patience of the flesh.
Finally, this patience warreth in persecutions. If flight
press us, the flesh fighteth against the hardships of flight.
If even the prison prevent1 us, the flesh is in bonds, the flesh ' prave-
is in the stocks, the flesh is on the earth, and in that restored
lack of light, and that endurance2 of all things. But when at" pati-
last it is brought forth to the blessed trial, to the opportunity*^^
of the second baptism, to the very ascending up to the seat
of God, there no patience is of more value than that of the
body. If the spirit is willing, yet the fiesh is weak without Mat. 26,
patience, wherein lieth the safety of the spirit, as also of the41-
flesh itself. But when the Lord saith this concerning the
flesh, declaring that it is weak, He sheweth what is needful
for strengthening it, namely, patience against the whole array
of evils contrived for the overthrow of faith, or for its punish
ment, in order that it may bear, with all perseverance, the
stripes, the fire, the cross, the wild beasts, the sword,
which things the Prophets and Apostles by enduring over
came. XIV. In this strength of patience Esaias is sawn asunder, Heb.ll,
and ceaseth not to speak concerning the Lord : Stephen is
stoned, and asketh forgiveness for his enemies. Oh ! how Acts 7,
exceeding blessed is he also, who against the whole power of
the Devil worked out in full every sort of patience ! whom
neither the driving away of his herds, nor all that abundance
of cattle nor his sons taken away by a single blow of ruin,
nor finally the torment of his body in its wounded state 3, 3vulnere
deprived of his patience, the4 integrity which he devoted5 to[es?m*
the Lord : whom the Devil smote with all his might in vain ! omitted
For he was not moved away by so many afflictions from his „J^
reverence of God, but he was set as an example for us, and james5
a testimony of the working-out of patience, both in the spirit11-
and in the flesh, both in the mind and in the body : so that
we may neither sink under the damage of our worldly goods,
nor the loss of those most dear to us, nor even the afflictions
of our own bodies. How did God in this man build up
a trophy over the Devil ! how did He set up His banner
over the adversary of His glory ! when this man, in reply to
all the mass of tidings brought to him, uttered nothing from

M6Patiencelaysup withGod; aids all obedience; her portrait;
De his mouth save thanks to God ! when he denounced2 his wife
xAi4. already wearied out with afflictions, and advising a wicked
Job 2,9. remedy ! Well! God was rejoiced. Well! the Evil one
was cut asunder, while Job was wiping away with great
patience the filthy discharge from his boils, while he was
Job 7, 5. bringing back, in mockery, the worms, which broke out
from them, into the same holes and pastures in his perforated*
flesh. Wherefore this labourer for the victory of God, having
Eph. 6, beaten back all the darts of his temptations by the coat of
mail and the shield of patience, presently both recovered
from God the soundness of his body, and had in possession
Job 42, twice as much as he had lost ; and, if he had wished that his
sons should be restored, he would have been again called
their father. But he had rather they should be given back
2 Tim. to him at that Day. Having full confidence in the Lord, he
' ' deferred a joy so great to another season. He endured this
voluntary bereavement, that he might not live without some
kind of patience.
XV. Thus is God an abundantly sufficient depository of
Patience. If thou placest a wrong in His hands, He is an
avenger; if a loss, He is a restorer; if pain, He is a phy
sician; if death, He is the Resurrection. What a licence
hath Patience, in having God for her debtor! And not
without cause : for she observeth all His pleasure, she inter-
poseth her aid in all His commands. She fortifieth Faith,
guideth Peace, assisteth Charity, instructeth Humility,
waiteth for Penitence, setteth her mark upon Confession,
ruleth the flesh, preserveth the spirit, bridleth the tongue,
restraineth the hand, treadeth temptations under foot, driveth
away offences, perfecteth martyrdoms, consoleth the poor,
ordereth the rich, straineth not the weak, wasteth not the
strong, delighteth the believer, inviteth the heathen, com-
Pbiie- mendeth the servant to his master, his master to God;
adorneth the woman, approveth the man; is loved in the
boy, praised in the young man, respected in the old; is
beautiful in every sex, in every age. Come now, let us
describe her form and her demeanour. She hath a counte-
¦ * As an object of God's displeasure, « foraminosse. Rig. conjectures refor-
(exsecraretur); "foolish" (Job 2, 10.) in mosie, P. &c. having reformasse.
Scripture signifying " ungodly."

Abode of Holy Spirit ; Christian and heathen patience. 347
nance serene and mild, a forehead smooth, contracted with no
wrinkle of grief or of anger, her brows evenly and cheerfully
relaxed, her eyes cast down in humility, not in melancholy.
Her mouth beareth the seal of honourable silence. Her
colour is such as those have who are free from care and
crime. Her head is often shaken at the Devil, and her smile
defieth him. For the rest, her clothing about her bosom is
white and closely fitted to the body, as being neither puffed
out nor ruffled1. For she sitteth on the throne of that most ' inquie-
kind and gentle Spirit, Who is not in the gathering of the ^stored
whirlwind, nor in the blackness of the cloud, but belongeth
to the soft calm, clear and single, such as Elias saw Him at 2 Kings
the third time. For where God is, there also is His foster- 12!
child, to wit, Patience. When therefore the Spirit of God
descendeth, Patience, never divided from Him, accompanieth
Him. If we receive her not together with the Spirit, will
He abide with us always? Nay, I know not whether He
would continue any longer. Without His companion and
handmaid, He must needs be grieved at every place and
time. Whatsoever His enemy inflicteth He cannot endure
alone, lacking the instrument of endurance. This is the way,
this the rule, these the works of an heavenly and true, that is
a Christian, patience ; not like the patience of the nations of
the earth false and shameful. For that the Devil might
rival the Lord in this thing also, as if altogether on an
equality with Him, (save that the difference between the
evil and the good is on a par with their greatness,) he hath
taught his people also a patience of their own : such an one
I mean as subjecteth to the power of their wives, husbands
who have sold themselves for a dowry, or are driving the
trade of pimps ; which, in hunting after bereaved persons,
beareth all the toil of a forced courtesy with false pretences
of feeling : such a patience as putteth under an insulting
patronage2 those who labour for their belly, by the sub-2patro-
jection of their liberty to their gluttony3. Such pursuits ot"^.ed
patience do the Gentiles know, and they seize upon the3gulffi
name of so good a thing for their foul deeds. They live
with patience towards rivals, and rich men, and such as
bid them to feasts ; with impatience towards God alone.
But no matter for their and their master's patience, which

348 Hope of the resurrection ground of patience.
De endurance of theb fire below awaiteth? Let us on the
x j5 other hand love the patience of God, the patience of
Christ.' Let us pay back to Him that which He hath
Himself paid for us. Let us offer to Him the patience of
the spirit, the patience of the flesh, we that believe in the
resurrection of the flesh and of the spirit.
b Sed viderint sua et sui prasidis, they shall endure in punishment. Rig.
quam patientia subter ignis expectat. adopts Urs.'s conjecture viderit — prses.
i. e. since their endurance is in sin, patientia, quam subter &c.

OF REPENTANCE.

[The de Pcenitentia furnishes no materials for determining its date ; its whole
tone is however Catholic ; Lumper objects, that T. no where distinctly says,
that the pardon which he speaks of as open once for all sin, was given through
the Church also, and so that what he says of Exomologesis might equally have
been written by him as a Montanist, — since they too held the necessity and
benefit of penitence, although they denied to the Church authority, in great
crimes, to pronounce upon it. But since T. says there was one penitence after
Baptism, and one only, he plainly is speaking of a public restoration to the
Communion of the Church, after the public penitence which he describes ; for
none denied that a person might repent even after a relapse, although the
Church did not receive such. Repentance towards God might take place more
than once ; T. then in limiting it to one, plainly means one, upon which the
Church would pronounce. There seems no doubt that T. in rejecting his
former agreement with the Church's doctrine on penitence (de Pudic. c. 1.)
alluded to this Treatise. It seems strange that Erasmus should have ques
tioned its genuineness on the ground of style, which is so fully Tertullian's.]

I. The men of this world, such as we ourselves also were
in time past", blind without the light of the Lord, know, as
far as nature teacheth, that repentance is a certain affection
of the mind, which ariseth from dislike of some worse b
opinion : but from the reason of the thing they are as far
distant as from the Author of reason Himself. For reason is
a thing of God ; seeing that God, the Creator of all things,
hath provided, hath disposed, hath ordained nothing with
out reason, and hath willed that nothing should be handled
and understood save by reason. All therefore who are
ignorant of God, must needs be ignorant of the thing which
is His ; for no treasure is ever opened to strangers. Where
fore, floating through the whole business of life without the
pilotage of reason, they know not how to avoid the storm
that hangeth over the world. But how unreasonably they
* Apol. u. 18. formeropinion,"isaconjectureofRhen.
b pejoris, Rh. 1." Prioris," "of some adopted by others.

350 Men by nature repent of good, more than of evil.
De demean themselves in the act of penitence it will suffice to
^'j^'make plain by this one fact, that they apply it even to their
— '-— good deeds. They repent them of their faith, love, simplicity,
patience, compassion0 According as an act hath met with
ingratitude, they curse themselves because they have done a
good deed, and they fix in their heart that sort of repentance
chiefly, which is employed upon the best acts, taking care to
remember never again to perform any good service: on
repentance for evil deeds, on the contrary, they lay but a
light stress. In fact, they more readily sin through this
same repentance, than act rightly by its means.
II. But if they acted with a right apprehension of God,
and hence of reason also, they would first weigh the merits
of repentance, and would never use it as an aggravation d of
the change from the better to the worse : finally, they would
regulate the limit of their repentance, because they would
have reached the limit of their sin also, that is, by fearing the
Lord8- But where there is no fear, there is therefore no
amendment ; and where there is no amendment, repentance
is of necessity vain, because it wanteth its proper fruit, unto
which God hath sown it, that is, unto the salvation of man.
For God, after so many and so great sins of human rashness,
beginning in Adam the first of human kind, after that man
had been condemned together with his portion in this world f,
after that he had been cast out from Paradise, and made
subject to death, when He had hasted back to His own
mercy, from thenceforth He made a solemn beginning
of repentance* in His own self, in rescinding the sentence of
His former wrath, covenanting to pardon him who was His
own work and image. Wherefore also He gathered together
c " Of repentance as to almsgiving, e i. e. using repentance to restrain
the Devil is the author," Queestt. ad sin, they restrain repentance to things
Antioch. q. 83. S. Jerome, Ep. 147. ad sinful.
Sabin. imitates T. " in perversum acta f the ground, cursed for his sake.
poenitentia." S. Ambrose de Pcenit. ii. g " When God by His unchangeable
9. " they who perform penitence, should counsel changeth His works, He, on
of this only not repent, lest they perform account of this same change, not of
penitence of theirvery penitence. These counsel but of work, is said to repent."
seem to have asked to do penitence for Aug. in Ps. 131. " When God repent-
things evil, to do it for things good." eth, He is not changed and changeth;
* ad augmentum ; in contrast with as, when He is angry, He is not
what follows, " modum pcenitendi tem- changed, and avengeth." Id. c. adv.
perarent." Rig. adopts Urs.'s conjecture Leg. et Proph. i. 20.
" ad argumentum" " as a ground."

Repentance preparesfor Faith andfor abode oj -The Spirit. 351
a people unto Himself, and cherished them with many gifts
of His goodness, and though He so often found them most
unthankful, He ever exhorted them to repentance, and sent
forth the voices of all the prophets in prophecy : promising
them presently His grace, the light of which He would in
the last days pour forth by His Spirit upon the whole world ; Joel 2,
He commanded that the baptism of repentance should go Ln\e 3
beforehand, that, by the seal of repentance, He might fit3-
beforehand those, whom He called by grace unto the promise
appointed unto the seed of Abraham. John is not silent Mat. 3,
hereupon : ' Begin,' saith he, ' to repent, for now shall
Salvation come nigh unto the nations,' that is, the Lord that
bringeth salvation, according to the promise of God ; to
whom he, fore-ministering, appointed repentance, set over the
work of purifying minds; that whatsoever former error had
defiled, whatsoever within the heart of man ignorance had
polluted, this repentance sweeping, and scouring, and casting Mat. 7,
out of doors, might make ready the house of the heart, thus Um
cleansed, for the Holy Spirit that should come after,
whither He might willingly enter in with heavenly graces.
The title of these good gifts is one, The salvation of man,
the abolition of former sins having gone before. This is
the cause of repentance, this its task, tending the work of
divine mercy ; in that it hath been man's profit, God's
service. But the inward character of repentance, which
through knowledge of the Lord we learn, maintaineth one
determinate shape, such that violent hands'1, so to speak,
are never to be laid upon good works or thoughts. For
God doth not sanction the reprobation of such things as be
good as being His own, whereof since He is the Author and
Defender, He must therefore needs be also the Accepter;
and if the Accepter, then also the Rewarder. Away then
with the ingratitude of men, if it compel repentance even
for good works: away with their gratitude also, if the
desire of gaining this' be a motive for doing good. Both
are earthly, mortal. For how little is the gain, if thou
doest good to a grateful, or the loss if to an ungrateful, man !
h Urs.'s correction has been retained, ing is the same, " that hands be never
" quasi violentaaliquamanus"for"vio- laid, with a sort of violence, upon &c.
lentia." The meaning of the old read- * gratitude.

352 Sins of spirit not lighter than those of the flesh.
De A good work hath God for a debtor, as also hath an evil
P™ '/' one ; for the judge recompenseth in every cause '. But since
ProvT God sitteth over us as a Judge to exact and to maintain that
19, 17. righteousness, which is most dear to Him, and, with a view
12, 19. to this, establisheth the entire sum of His law, is it to be
doubted that, as in all our acts, so, in the cause of repent
ance also, righteousness must be fulfilled unto God ? which
indeed can then be fulfilled, if it be employed only in the
case of sins. Moreover none but an evil work deserveth to
be called a sin, nor doth any one sin by doing good : but
if he sinneth not, why doth he meddle with the repentance
of sinners? why doth he lay upon his own goodness an
office proper to evil doing ? So it cometh to pass that, when
any thing is used where it ought not, it is neglected where it
ought. III. The occasion therefore requireth me to note what
those things are, for which repentance seemeth to be just
and due, that is, which are to be accounted sin : yet this
may seem superfluous, for, when the Lord is known, the
Luke spirit looked upon by its Author, maketh its way, of itself,
to a knowledge of the truth, and, being admitted to the
Lord's commands, is straightway taught by them that that
is to be accounted sin, which God forbiddeth. For since
it is granted that God is some great Good, Him being good,
surely nought else than evil could displease, because between
things contrary to each other there is no agreement. Never
theless it shall not irk to state briefly that of sins, some are
carnal, that is, of the body, and some spiritual. For since
man is made up of this union of two substances, he doth not
sin except in those parts whereof he is made. But because
the body and the spirit are two things, these sins do not
therefore differ : on the contrary, they are rather of the same
nature, because these two things make up one ; lest any
should distinguish between their sins according to the
difference of the two substances, so as to esteem one lighter
or heavier than another. For both the flesh and the spirit
are things of God, the one moulded by His hand, the other
1 good or bad. &o. Rig. has delinquentium privatum ?
fc cur poenitentiam invadit delinquen- Cur.
tium ? Privatum cur malitise offtcium,

to be equally brought into Judgment, repented of. 863
made perfect by His Spirit. Seeing then that they equally
pertain to the Lord, whatever in them sinneth, equally
offendeth God. Canst thou distinguish between the acts of
the flesh and those of the spirit? between which there is
both in fife, and in death, and in the resurrection, so much
union and fellowship, that at that Day they shall be raised
together either for life or for condemnation, because doubt
less they have equally either sinned or lived innocent. Thus
much I would premise, that we may understand that, if any
sin be committed, no less necessity for repentance attacheth
to either part of man than to both : both have a common guilt,
and a common Judge, that is God ; they have therefore also a
common cure in repentance. Hence they are named spi
ritual and bodily, because every sin is either in deed or in
thought ; so that that which is in deed is bodily, because a
deed can be seen and handled even as a body; but that
which is in thought is spiritual, because a spirit is neither
seen nor comprehended : whereby it is shewn that sins not
only of deed, but of will also, must be avoided, and must be
cleansed by repentance. For although the littleness of man
judgeth only by deed ', because it is no match for the coverts
of the will, we may not therefore be careless of the sins of this
will before God also. God is sufficient unto all things.
Nothing, whence any sin at all cometh, is removed from
His sight. Because He is not ignorant of it, neither doth
He pass it by without determining to bring it into judgment.
He is not one that dissembleth and dealeth falsely with His
own knowledge. How when the will is the source of the
deed ? for I heed not what are imputed to chance, or neces
sity, or ignorance ; which being excepted, it remaineth that
sin is not committed save by the will. Seeing then that it is
the source of the deed, ought it not to be the first to be
punished, inasmuch as it was the first to sin? not being
moreover acquitted of the sin, even when any hindrance
preventeth its commission ; for the will to sin is imputed to
the will, and it cannot be excused on account of a failure in
the performance, having fulfilled that which was its own
work. Finally, after what manner doth the Lord shew that
1 factis Edd. : 'Rig. facti solum jndicat, a conjecture of Latinius.
a a

354 Reality of sins of the will.
de He addeth a superstructure to the Law, save by forbidding
^"'the sins of the will also? seeing that He determineth an
 "adulterer to be not only one who hath had actual conver
sation with another's wife, but him also who hath defiled her
Mat. 6, by the lust of the eye. And so the mind, perilously enough,
representeth to itself, what it is forbidden to realize, and, by
the will, unguardedly completeth the act. And seeing that
the power of this will is so great, that though not satisfying
to the full its own pleasure, it may be taken for the deed, for
this cause it shall be punished for the deed"1. It is most idle
to say, ' I willed, yet did not.' But thou must needs do,
because thou wiliest; or not will, because thou doest not.
But thou givest sentence by the confession of thine own
conscience : for if thou desiredst a good thing, thou wouldest
have longed to do it ; and so, since thou doest not a bad thing,
neither oughtest thou to have desired it. Take thy stand on
which side thou wilt, thou art held guilty; for either thou
hast willed evil, or not fulfilled good.
IV. For all sins therefore, whether committed in the flesh
or in the spirit, whether by deed or will, He that hath
appointed punishment through condemnation, hath also
promised forgiveness through repentance: saying unto the
Ezek. people, Repent, and I will make thee whole " : and again,
30] "" / live, saith the Lord : and / will have repentance rather
than death. Wherefore repentance is life, seeing that it is
preferred to death. To this repentance do thou, O sinner
like unto myself, (yea less than myself, for I acknowledge
that I surpass in sins,) so press, so embrace it, as doth the
shipwrecked the protection of some plank0. This shall hold
thee up, when sunk beneath the waves of sin, and shall

m cujus voluntatis cum vis tanta sit, Baptism, and of the shipwreck of the
ut non solatium sui saturans pro facto whole race of man ; they of a ship-
cedat, pro facto ergo plectetur. Rh. Gel. wreck subsequent to Baptism. See S.
Pam. and Rig. adopt the conjecture of Ambrose de Laps. Virg. u. 8. $. 38.
Rhen. cur non-cedat ? S. Jerome Ep. 130. ad Detnetriad. §. 9.
•> The .vords do not occur in H. Scr. Ep. 147. ad Sabinian. «. 3. Ep. 79. ad
nor the quotation elsewhere : the sub- Salvin.v. fin. Ep. 122. ad Rustic, v. fin.
stance is in Ezek. xviii. 21. xxiii. 12. 19. " Repentance is to the wretched a sort
° Tertullian's use of this metaphor of second plank after shipwreck; in the
differs from that of those fathers who virgin, be the ship preserved entire."
have adopted it from him, in that he is add Ep. 84. ad Pamm. et Ocean. 6. 6.
speaking of a repentance previous to

Repentance a good, since God commands, attests by oath. 355
bring thee onwards to the haven of Divine mercy. Seize
the opportunity of unlooked-for happiness ; so that thou,
the creature that wast once nothing in the sight of God,
save a drop in a bucket, and the dust of the threshing-floor, Is. 40,
and the vessel of the potter, mayest henceforth become thatyj0'm-9
tree which is planted by the waters, and withereth not in its21-
leaves, and bringeth forth its fruits in due season, which ??• 1> 3-
shall not see the fire nor the axe. Repent of thine errors, 10.
having found the truth. Repent that thou hast loved the
things which God loveth not, since even we ourselves do not
suffer our own petty menials not to hate the things by which
we are offended ; for the nature of obedience consisteth in a
sameness of feelings. For setting forth particularly the good
of repentance, the materials are large, and therefore must be
committed to great eloquence. But we, according to our
narrow powers, impress one truth, that that which God
commandeth is good and is best. I account it boldness
to reason about the good of a Divine command; for it
is not because it is good that we ought to obey, but
because God hath commanded if. For the rendering of
obedience, the first cause is the majesty of the Divine power.
The authority of Him That commandeth is before the profit
of him that serveth. Is it good to repent or no? Why
considerest thou ? God commandeth it. But He doth not
only command, but exhorteth likewise. He inviteth us by a
reward, salvation : swearing also, saying, I live, He desireth
that we should believe Him. O happy we, for whose
sake God sweareth ! O most miserable, if we believe not
the Lord even when He sweareth ! That therefore which
God so much commendeth, which He even after the manner
of men attesteth by an oath, we ought surely to approach
and to guard with the greatest seriousness, that, abiding in
P Chrys. Orat. 4. [ol.2.] c. Jud. §. 1. the things, but to obey only. God hath
2. " What is according to the will of commanded, seek no further. On all
God, although it seem bad, is, of all, occasions before enquiring into the na-
the best ; what is beside His will, ture of things, search what is the will
though it seem the best, is of all the of God, and if thou findest any thing
worst and the most lawless. Not the done as seemeth good to Him, receive
nature of things, but the command of that alone." And Hom. 8. in S. Matt.
God, maketh things good or bad." And §. 1. "Such is true faith; it asks
instancing the history, 1 K. 20. 35, 36. not the reason of any command, but
" When God commandeth, it fitteth obeys."
not curiously to examine the nature of
Aa2

356 Danger of relapse — a wilful preference of Satan to God
De the assurance of Divine grace, we may thence be able to
^?TNIeT' abide also in its fruit and benefit.
XI. 5. , . '
 V. For this I say, that the repentance which, being by
the grace of God shewn and commanded us, bringeth us
again into favour with the Lord, when once it hath been
known and undertaken by us, we ought never again to
rescind by a repetition of the sin. Now indeed no pretence
of ignorance pleadeth for thee, because having come to the
knowledge of the Lord', and having received His com
mandments, and finally, having fulfilled the work of repent
ance for thy sins, thou betakest thyself to those sins again.
Wherefore the farther thou art removed from ignorance,
the more closely dost thou cleave to wilful disobedience.
For if thou didst therefore once repent of having sinned,
because thou hadst begun to fear the Lord, why hast thou
chosen to annul that, which thou didst undertake on account
of thy fear, unless it be that thou hast ceased to fear?
for no other thing, save wilful disobedience, overthroweth
fear. Seeing that no exception protecteth from punish
ment even those who know not the Lord, (because that
God, being clearly manifested and to be understood even
Rom. 1, from His heavenly gifts themselves, may not be unknown,)
how perilous that, being known, He should be despised!
Now he despiseth Him, who having obtained from Him the
understanding of good and evil, in taking up again that
which he understandeth ought to be shunned, and which he
hath already shunned, doeth despite to his own under
standing, that is, to the gift of God. He rejecteth the Giver,
when he abandoneth the gift : he denieth the benefactor,
when he honoureth not the benefit. How can he please
Him with Whose gift he is not pleased ? So then he ap-
peareth not only wilfully disobedient to the Lord, but
ungrateful also. Moreover he sinneth not lightly against the
Lord, who having renounced His enemy the Devil by
repentance, and having, by this token, put him in subjection
unto the Lord, doth again exalt that same Devil, by returning
to him, and make himself a cause of triumph to him, so that
the Evil One, having recovered his prey, rejoiceth anew
1 After Baptism.-

Affections cannot be right without holy action. 357
against the Lord. Doth he not — it is perilous even to speak
it, but for the sake of edifying it must be brought forward —
doth he not set the Devil over the Lord ? For he seemeth
to have made comparison between them, who hath known
both, and to have pronounced a solemn judgment that he
is the better, whose he hath chosen to be again. He there
fore that had begun to make satisfaction' to God by re
penting of his sins, will make satisfaction to the Devil by
again repenting of his repentance, and will be so much the
more hateful to God, as he is acceptable to His enemy. But
some say that God is content, if he be reverenced in the
heart and the mind, though this be not done in the outward
act; and that so they sin without prejudice to their fear
of God and their faith ; that is, that they defile the marriage-
bed without prejudice to their chastity, mix poison for a
parent without prejudice to their filial love. So also then
will they themselves be thrust into hell-fire without pre
judice to their pardon, when they sin without prejudice
to their godly fear. Here is the first example of their per
verseness : because they fear, they sin ! if they feared not,
I suppose they would not sin ! He therefore that would
fain not offend God, let him not reverence Him at all, if fear
be a plea of sin. But these tempers are wont to spring up
from the seed of hypocrites, whose friendship with the Devil
is undivided, whose repentance is never faithful.
VI. Whatsoever argument therefore my poor wit hath
endeavoured to furnish for laying hold on repentance once
for all, and ever after retaining it, pointeth indeed at all
who are given to the Lord, as those who seek salvation
entirely in earning the favour of God; but it especially
presseth upon those novices, who are just now beginning
to bedew their ears with the speech of the Lord, and who as Deut.
whelps while yet in early infancy, and with eyes imperfect, 32> 3<
creep about uncertainly : and they say indeed that they have
renounced their former doings, and take upon themselves
repentance ', but neglect to make it fast ; for the very closing
* See below, c. 8. 9. 10. and Note and note t. and on the Lent fast as
K at the end of this treatise. preparatory, S. Chrys. Hom. 10. in
¦ On acts of repentance before Bap- Matt. 3. §. 5. and S. Leo Serm, de,
tism, see ab. de Bapt. c. ult. p. 279, Quadr. 5. c. 3,

358: Even in Baptism, repentance precedes pardon.
De of their desires doth of itself call them back a while to desire
F^"' something of their former doings; as fruits, which are already
— ~~ beginning to turn sour or bitter from age, do in some one
part still court their proper charms. Besides this, a pre
suming upon Baptism ' bringeth in all the evil of delaying
and turning back from repentance: for being assured of
the undoubted pardon of their sins, they steal to themselves
the time which interveneth, and make it rather a day of grace
for sinning than a training not to sin. How foolish, more
over, how [unjust"], not to fulfil repentance, and still to
expect the pardon of sins ! that is, not to pay the price, and
yet to stretch forth the hand for the merchandize ! For at
this price * the Lord hath determined to grant His forgive
ness : by the payment of this repentance He promiseth that
freedom from punishment shall be re-purchased'. If there
fore those who sell, first examine the money which they
covenant to receive, lest it be cut, or scraped, or of false
metal, we believe that the Lord also will first test our re
pentance, when about to grant us so great a reward, to wit,
that of everlasting life. But (thou wilt say) let us put off our
actual repentance until that time. It shall then, I suppose,
be seen that we are amended, when we are absolved. By no
means. But it must be when, pending the pardon, punish
ment is before our eyes : when we have not yet earned our
deliverance, that we may be able to earn itz : when God is
threatening, not when He is pardoning. For what servant,

' As still in store, to efface all sins aids whereby to redeem our sins. Hast
committed in the interval. thou money ? redeem thy sins. The
« " iniquum," is supplied by Urs. Lord is not at a price, (venalis,) but
from conjecture. The Ms. text is de- thou art. By thy sins wert thou sold,
fective; " quam injustum,quam— poeni- redeem thyself by thy works, redeem
tentiam," &e. thyself by thy money. Cheap is money,
* Orig. Hom. 15. in Lev. 25, 28. but precious is mercy." comp.S. Aug.'s
" ' If thy hand findeth a price, which caution, Ench.c. 70. (Note K. p. 372.)
thou mayestrepay,' Whatprice P Doubt- Like words used of repentance and itsse-
less brought together by the tears of veral acts are, expio, sano, purgo, abluo,
penitence, and found,' by the 'hands,' operio, tego, deleo, tollo. S.Ambrose
i. e. by toil and good works." hr'ings this doctrine in connection with
y redimo is often used by the fa- others, de Apol. Dav. c. 13. §. 4. " sin
thers, of works of penitence, chiefly —is freely remitted by grace, effaced by
alms, especially with reference to Dan. the Blood of the Cross, covered through
iv. 24. Lat., not as in themselves avail- charity."
ing but (as here) appointed by God. z i. 'e. since deliverance is to be
n% % W' B(? ,ItTJ\ f 2'a K 17?' earned °y repentance, repentance must
Oxf. Tr. Ep. 59. (Note K.) S. Ambr. de precede that, earned by it, bestowed

Elia et Jej. c. 20. §. ?6. " we have many upon it.

WfioreceiveBaptismjUnpreparedbyrepentance^fallaway.SoO
after that he hath been changed into a free man, chargeth
himself with his thefts and desertions ? What soldier, when
he hath been discharged from his camp, maketh satisfaction
for his brands ? The sinner ought to bemoan himself before
he is forgiven, for the time for his repentance is the same
with that of his danger and his fear. Nor do I deny that
the good gift of God, that is, the blotting out of sins, is
entirely secured to those, who are about to enter into the water;
but that it may be their lot to attain thereunto, it is for this
that they must labour. For who will furnish to thee, a man
so unfaithfully repenting, one single sprinkling" of any
water ? It is easy for thee to come thither by stealth,
and for him who is set over this business to be cheated
by thy affirmations. But God provideth for His own
treasure, and suffereth not the unworthy to creep into it.
What, in fact, doth he say ? There is nothing covered, which Lukei2,
shall not be revealed. Whatever darkness thou shalt spread 2'
over thy deeds, God is Light. Some, however, thus think,
that God must needs perform what He hath promised, even
to the unworthy ; and they make His free bounty a bounden
service. But if He granteth to us the likeness of death K°m. 6,
from necessity, He therefore doeth it unwillingly : for who
alloweth that gift to continue, which he hath bestowed un
willingly ? For do not many afterwards fall away ? is not
that gift taken away from many ? These are they in truth
who creep in unawares, and who, having undertaken the en
gagement to repent, are building upon the sand an house
that shall fall. Let no one therefore flatter himself, because
he is numbered among the young classes of 'Hearers,' as
though on that account he hath even now a licence" to sin.
As soon as thou knowest the Lord, fear Him: as soon as
thou hast seen Him, give Him reverence. But what doth it
profit that thou knowest Him, when thou abidest in the same
things, as when heretofore ignorant of Him ? And what dis
tinguisheth thee from a full servant of God ? Is there one
Christ for the Baptized, another for the Hearers ? Have
they a different hope, or reward ? a different fear of judg
ment ? a different need of repentance ? That laver is the
3 Baptism by aspersion, Bevereg. Not. in Can. Ap. 50. Bingham, 11. 11. 5.

360 Reverence due to Baptism ; fear instrument of repentance.
Db sealing of faith, which faith beginneth with the faithfulness
^jNI7T" of repentance, and is commended thereby. We are not
washed in order that we may cease from sinning, but because
we have ceased, because we have already been washed in
heart. For this is the first baptism of the Hearer, namely, an
entire fear of God ; and next, from the time when thou
turnest thy thoughts towards the Lord, a sound faith, a
conscience that hath once for all embraced repentance. But
if we cease from sinning from the time of our washing, we put
on innocence of necessity, not of free-will. Whether then
of the two is the more excellent in goodness, he that is not
permitted, or he that liketh not, to sin ? he that is commanded,
or he that is delighted, to be free from sin ? If then no one,
who is devoted to the Lord, is to cease from sinning, unless
bound by his Baptism, neither let us keep our hands from
stealing, unless the hardness of bars resisteth us : nor refrain
our eyes from the lusts of fornication, unless hindered by
those who guard the persons. But if any one be thus minded,
I know not whether, when he is baptized, he doth not sorrow
more for having ceased from sin, than rejoice for having
escaped from it. Wherefore it is fitting that Hearers desire
Baptism, not take it to themselves too soon. For he that
desireth it, treateth it with honour: he that taketh it too
soon, with disdain. In the one there appeareth modesty, in
the other petulance : the one satisfieth, the other neglecteth
it: the one desireth to deserve the gift, but the other pro
miseth it as a thing due to himself: the one receiveth, the
other seizeth it. Which canst thou judge the worthier, but
him who is the most reformed ? which the most reformed,
but him who hath the most fear, and therefore hath fulfilled
the work of true repentance? for he was afraid to sin any
more, lest he should not deserve to receive the gift. But the
other presumer, when he promised it to himself, having for
sooth no anxiety, could have no fear, and so neither fulfilled
the work of repentance, because he was .without the instru
ment of repentance, that is, fear. Presumption is a part of
immodesty : it puffeth up the asker, despiseth the Giver.
Wherefore it sometimes deceiveth : for it promiseth the
thing before it be due, whereby he who is to give it, is ever
offended.

Christians ought not to need again an entire repentance. 361
VII. So far, O Lord Christ b, may it happen unto Thy
servants to speak* and to hear concerning the rule of repent
ance, as it behoveth not the hearers to sin: or let them
henceforth know nothing of repentance, nothing need it.
I am loath to subjoin any mention of the second (yea and
the last) hope, lest, in treating of a benefit of repentance yet
in reserve, I seem to shew that there is yet room for sinning.
Far be it from any one so to understand me, as though,
because a door is still open to repentance, it is therefore
open to sin ; and as though the abundance of Divine mercy
gave a licence to human recklessness. Let no one therefore
be the less, because God is the more, good ; sinning as oft as
he is forgiven. Otherwise he shall find an end of escaping,
when he hath not found an erfd of sinning. We have
escaped once : suffice it to have exposed ourselves thus far to
dangers, though we think that we shall again escape. Men
for the most part, when deUvered from shipwreck, renounce
thenceforward both the ship and the sea, and by remembering
the danger, honour the good gift of God, that is, their own
preservation. I commend their fear, I love their modesty:
they would not a second time be a burden on the Divine
mercy : they are afraid of seeming to tread under foot that
which they have already obtained : they shun, with assuredly
a righteous care, to make trial a second time of that which
they have once learned to fear. The end therefore of their
venturousness is the proof of their fear : but fear in man is
honour unto God. But yet that most stubborn Adversary
never suffereth his malice to rest, but then rageth the most when

1 A passage of Pacian, imitating to light. The passage of Pacian is,
this, leaves no doubt as to the general " God grant that none of the faithful
meaning. T. prays our Lord, that His may need it [penitence], that none,
servants may only require to know of after the aid of the holy Font, fall into
snch repentance, as did not presuppose the pit of death, nor that the Priests be
grievous s'n in them, while His ser- compelled to inculcate or teach its tardy
vants, i. e. before, not after, Baptism ; consolations, lest they open the door to
before they were His servants, not while sin while they soothe the sinner by re-
such. For the construction, audienti- medies. But we lay open this mercy
bus, has been taken as in apposition to of our God to the wretched, not to the
servis. The repentance wrfich T. prays blessed ; not before, but after, sin : we
that our Lord's servants may not need proclaim a remedy not to the whole, but
to know of, is not the continual repent- to the sick." (Ep. 1. ad Sympr. med.)
ance in the Christian life, but one cor- " dicere. U. conjectures discere " to
responding to that before Baptism, an learn;" but although the words are
entire turningfrom darkness (into which often confounded in Mss., the correction
they must in this case have fallen back) is unnecessary.

362 One formal repentance given, but one only, after Baptism.
De he perceiveth that man is wholly set free ; then kindleth the
F£iY.' most, when he is being quenched. Grieve and wail he needs
 must, when forgiveness of sins hath been granted, because so
many of the works of death in man are destroyed, and so
many records of his former condemnation effaced. He
grieveth, because he that was a sinner, but now a servant of
1 Cor. 6, Christ, shall judge him and his angels. Wherefore he
3- watcheth,he attacketh,he besettethhim,if by anymeanshemay
strike his eyes by carnal lust, or ensnare his mind by worldly
allurements, or overthrow his faith by fear of earthly power,
or turn him aside from the sure way by perverse traditions.
He is not wanting in offences, nor hi temptations. Where
fore God seeing beforehand these his poisons, although the
door of pardon be shut, and the bar of Baptism interposed,
hath yet suffered some opening to remain. He hath placed
in the porch a second repentance, which may open unto them
that knock, but now for once onlyu, because now for the
second time, and never again, because at the last time in
vain. And is not even this once enough ? Thou hast what
thou didst not now deserve6, for thou hast lost that which
d One solemn restoration only after Can. xi. condemns any restoration after
Baptism was bestowed by the Church a relapse, blaming it as contrary to the
during nearly seven centuries. Those rule of the Church, " Learning that in
who, having been restored, again lapsed certain Churches in Spain persons do
« into any of the more grievous classes of penance for their sins not according to
sin, idolatry, murder, adultery, were the Canon, but most disgracefully, so
not again admitted to the Communion, that so often as it pleaseth them to sin,
unless when dying, and this gradually they demand to be reconciled by the
only, in the third century. Repentance Presbyter, therefore to restrain such
is spoken of as " one" only, by Hermas execrable presumption," &c. Thereby,
1. 2. Mand. 4. Clem. Alex. Strom, ii. 13. however, was not excluded the accept
p. 166. ed. Sylb. Orig. Hom. 15. in Lev. ance of such with God ; only the Church
25. (" In graver sins, the place of re- left them to His mercy, and urged them
pentance is granted once only." The to have recourse to it; but did not ven-
Edd. added " or rarely," now rejected ture herself again to interfere. Aug.
as a later addition. See ed. de la Rue. Ep. 1. c. (see Morinus de Pcenit. 1. v.
ii. p. 262. n. d.) Pacian Ep. 3. ad c. 27, sqq.) The theory among School-
Sympr. med. S. Ambr. de pcenit. ii. men that although there was only one
10. Siricius, Ep. 1. c. 5. S. Aug. public reconciliation, penitents were
Ep. 153. ad Maced. c. 3. The same, privately restored, is but an attempt to
Morinus observes, is implied by the reconcile the ancient with the relaxed
title given to " penitence," " a second modern practice, (see Morin. 1. c.) As
plank after Baptism," (see ab. c. 4. a Montanist, Tertullian denied the
not.) as implying that there was no power of the Church to restore even
third. It was made a charge against S. once, after the more grievous sins, (de
Chrysostome (though unfounded), that pudic. c. 10.) but he only objects to the
he made the terms of reconciliation too Church that she restored such once.
light, offering pardon, as often as any » quod jam non merebaris. edd. Rig.
one repented, (see Phot. Bibl. cod. 59.) omits the non, [" in which case this
The third Council of Toledo ( A.D.589.) must be understood of the backslider's

Hopes given to penitents in our Lord's threats oy parables. 863
thou didst receive. If the kindness of God granteth thee
wherewith thou mayest restore that which thou hadst lost, be
thankful even for the renewal, how much more for the en
largement of the good gift: for to restore, is greater than to give,
since it is more grievous to lose, than never to have received
at all. But the mind is not to be forthwith cut down and
overwhelmed with despair, if any one become a debtor for a
second repentance. Let him indeed be loath to sin again,
but let him not be loath to repent again : let him be loath to
peril himself again, but not to be again delivered. Let none
be ashamed. If the sickness be renewed, the medicine must
be renewed. Thou wilt shew thyself thankful to the Lord, if
thou refusest not that which the Lord offereth thee. Thou
hast offended, but thou mayest yet be reconciled. Thou hast
One to Whom thou mayest make satisfaction, and Him willing
to be satisfied.
VIII. If f thou doubtest this, consider what the Spirit saith Rev. 2,
unto the Churches. To the Ephesians He imputeth that they11-
had left their first love : those of Thyatira He reproacheth -Rev. 2,
with fornication and the eating of things sacrificed unto i-
idols : the Sardians He accuseth of works not perfect : those 20.
of Pergamos He reproveth as teachers of perverse doctrines : 2 ev" '
those of Laodicea He upbraideth as trusting in riches : and Rev. 2,
yet he admonisheth all these to repent, and that even with Rev. 3
threatenings. But He would not threaten the impenitent, if1'*
He would not pardon the penitent. This might be doubtful,
if He had not in other places also shewn forth this abundance
of His mercy. Saith He not, he thatfalleth shall arise, and Jer.8 4.
he that turneth away shall return ? It is He verily, it is He,
that will have mercy rather than sacrifice. The heavens Hos. 6
rejoice, and the angels that are therein, at the repentance of ^-
man. Ho ! sinner, be of good cheer : thou seest where there 10. '
is joy at thy return. What mean those lessons given us in
the parables of the Lord ? that a woman lost a piece of Lukeis, 8.
state before the second repentance, as with thou mayestrestore what thou hast
if he had said, ' Thou deservedst pu- lost (a fourth state), be thankful,' " &c.
nishment ; by Baptism thou receivedst Tr.]
remission of it ; thou hast lost what ' Imitated by Pacian, Ep. 1. ad
thou receivedst ; thou hast what thou Sympron. also Paraen. ad pcenit, and,
deservedst (i. e. liability to punish- in part, c. Novatian. ad Sympr.
ment). If God give thee then where-

364 All received on repentance, but this to be shewn in deeds;
De money, and sought it again, and found it, and called hef
Xi. 9.' friends to rejoice with her: is it not an emblem of the re-
Lukeis, stored sinner ? A shepherd also hath one sheep that wan-
dereth, but the whole flock is not more precious than that
one : that one is sought for : that one is desired in the stead
of all, and at last is found and carried back on the shoulders
of the shepherd Himself, for it had toiled much in wan
dering. Nor will I pass by in silence that most gentle
father, who calleth back his prodigal sonf, and when, after
Lukei5, being in want, he repenteth, willingly receiveth him, killeth
11. &c ^ fatted calf, adorneth his rejoicing with a feast. And
wherefore not? for He had found the son whom He had
lost, and had felt that he, whom He had gained, was the
more precious. Whom are we to understand by this father?
verily it is God: none so much a father, none so fatherly
in love. Thee, therefore, His own son, though thou hast
wasted that which thou hast received from Him, though
thou hast returned naked, yet because thou hast returned,
He will receive, and will rejoice more for thy return than for
LukelS tne sorjerness of another. But this only if thou repentest
29 et from thine heart ; if thou comparest thy hunger with the
fulness of thy Father's hired servants; if thou leavest the
swine, that filthy herd; if thou seekest again thy Father,
though He be offended, saying, Father, I have sinned, and
am no more worthy to be called Thine. Confession of sins
lighteneth their burden, as much as the dissembling of them
increaseth it: for confession savoureth of making amends,
dissembling of stubbornness.
IX. The more straightened8 then the work of this second
and only remaining repentance, the more laborious its proof,
so that it may not be only borne upon the conscience within,
but may be also exhibited by some outward act. This act,
which is better and more commonly expressed by a Greek
word (Ig-o^oAoyvjo-is), is Confession h, whereby we acknowledge
our sin to the Lord, not because He knoweth it not, but
inasmuch as by confession satisfaction is ordered, from con-
fessjon repentance springeth, by repentance God is appeased.
[ ^ patient c. 12. h See Note L. at the end of this
£ Imitated by Cypr. de laps. v. fin. treatise.
Pacian. Fareen. ad pcenit.

how practised ; the true penitent his own chastener. 365
Wherefore Confession is a discipline for the abasement and
humiliation of man, enjoining such conversation as inviteth
mercy ; it directeth also even in the matter of dress and food,
to he in sackcloth and ashes, to hide his body in filthy
garments, to cast down his spirit with mourning, to exchange
for severe treatment the sins which he hath committed : for
the rest, to use simple things for meat and drink, to wit, not
for the belly's but the soul's sake : for the most part also to
cherish prayer by fasts, to groan, to weep, and to moan day
and night unto the Lord his God ' ; to throw himself upon
the ground before the presbyters, and to fall on his knees
before the beloved of God"; to enjoin all the brethren to
bear the message ' of his prayer for mercy. All these things
doeth Confession, that it may commend repentance ; that by
fearing danger it may honour God ; that, by judging of itself1 Cor.
the sinner, it may act in the stead of God's wrath, and that, '
bymeans of temporal affliction, it may — I will not say frustrate,
but— discharge the eternal penalties'". When therefore it
casteth down a man, it rather raiseth him up : when it maketh
him filthy, it rendereth him the more clean n : when it ac-
cuseth, it excuseth : when it condemneth, it absolveth. In
the measure in which thou sparest not thyself, in the same,
be assured, will God spare thee8.
Cypr. de laps. c. pen. tary punishment of a most severe anim-
k Euseb. H. E. v. ult. Basil, in Ps. adversion, they shall change eternal
22. §. 3. Ambros. de laps. virg. c. 9. torments for temporal punishments,
§. 40. S. Greg. Nyss. de pcenit. circ. and with tears flowing from true corn-
tin, ap. Her. Digr. ii. 4. punetion of heart, shall extinguish the
1 legatio. The Greek fathers used burnings of everlasting fire." Add
*$ir/5s/as in the same wav, Basil, ad Pacian. Parsenes. ad pcenit. fin.
Greg. Theol. ap. Her. Chrys. Hom. 3. " " The fouller, the fairer ;" S. Je-
ad Pop. Ant. §. 2. in prof. Episc.Flav. rome, of the penitent woman in the Gos-
Tert. de anima, c. 9. petitiones dele- pel, Ep. 54. ad Furiam, §. 7.
gantur. Zeno Veron. preces allegare. out The Lord is nigh unto them of
ibid. ap. Lac. a broken heart.' The breaking of the
m See Ambr. de laps. virg. §. 8. heart is piety, humility. Whoso bruis-
S. Chrysostom, Hom. 6. in 2 Tim. eth himself is angry with himself. Let
c. 2. v. fin. of alms ; " See how him have his own wrath upon him, that
great is the loving-kindness of God, he may have His mercy; have himself
He hath not given thee to redeem tern- as judge, that he may have Him as a
poral, He hath, eternal punishment." defender." Aug. in Ps. 74. §. 2. and
Leo Serm. x. (de collect, v.) 16. Serm. 278. c. 12. " If thou beginnest
" Alms efface sin, destroy death, and to judge thyself, to be displeased with
extinguish the punishment of eternal thyself, God will come to have mercy
fire." Pomerius, de vit. contempl. ii. 7. on thee. If thou wiliest to punish thy-
"Ifthey be their own judges,and,aveng- self, He will spare. He who perform
ers as it were of their own iniquity, ex- eth penitence well, is his own chastener.
ercise. on themselves here the volun- He must be severe to himself, that God

366 No shame to confoss beforeXtians,sympatkizihcj its one body.
De X. I presume, however, that men for the most part either
'pOPNTT xi. 10! shun, or put off from day to day, this work, as an Open
exposure of themselves, being more mindful of their shame
than of their health ; like those who having contracted some
maladyp in the more delicate parts of the body, avoid making
their physicians privy to it, and so perish with their bashful-
ness. It is forsooth intolerable to modesty to make satis
faction unto their offended Lord ! to be restored to the
health which they have wasted away ! Brave art thou in thy
modesty truly! bearing an open front in sinning, and a
bashful one in praying for pardon ! I allow no place to
shame, when I gain the more by losing it, when it, in a
manner, itself exhorteth man, saying, ' care not for me : it
were better that I should perish instead of thee.' Certainly
its peril is then, if ever, grievous, when it standeth in the
presence of those, who will insult it with mocking speech,
where one is exalted by another's abasement, where men
climb upwards by stepping on the fallen. But among brethren
and fellow-servants, with whom there is one hope, one fear,
one j°y> one suffering, because there is One Spirit from One
1 Cor. Lord and Father, why regardest thou thine ownq as some-
Eph. 4, tninS different from thyself? Why shunnest thou those who
4-6. share thy fall, as though they rejoiced over it? The body
cannot rejoice in the hurt of one of its members : all must
grieve together and labour together for its cure. Where one
or two are, is the Church, and the Church is Christ'.
When therefore thou throwest thyself before the knees of
the brethren, thou handiest Christ, thou entreatest Christ.
In like manner when they shed tears over thee, it is
Christ that suffereth, it is Christ that prayeth the Father's
pardon. That is ever easily obtained, which a son asketh.

may be q merciful to him." See also 229. (Note M.) Ambr. de pcenit. ii. 6.
Serm. 29. fin (on Ps. 117. 1.) quoted (Note M.) On the comparison of Priests
below Note K. Chrys. Horn. 31. ,n with Physicians, see Origen, Note M.
Hebr.c. 12. "Let us exact punishment q tuos Edd. Rig. corrects Quid tu
of ourselves ; let us accuse ourselves ; hos &c
so shall we propitiate the Judge." r' « In one or twQ if) ^ Church ,B
(lIai»«lB,fe, see Note K.) the Church, Christ. So then he who
P The same likeness of false shame hideth not his sins from his brethren,
in mental and bodily diseases is used aided by the tears of the Church, is
(see Note M.) S. Basil, reg. brev. int. Pacian. Parsm. ad pcenit. p. 316.

Public Confession healthful ; delicate penitence. 367
Verily the concealment of a sin promiseth a great benefit to
our modesty ! namely, that if we withdraw any thing from
the knowledge of men, we shall of course conceal it also
from God ! And is it thus then that the thoughts of men
and the knowledge of God are compared ? It is a miserable
thing to come thus to confession. Yes, for by sin we are
brought unto misery ; but when we are to repent, the misery
ceaseth, for it hath become healthful. Is it better to be
damned in secret, than absolved openly"? It is a miserable
thing to be cut, and to be burnt with the cautery, and to be
tormented with the corrosiveness of any powder. Neverthe
less those things, which heal by unpleasant means, excuse
likewise, by the benefit of the cure, their own offensiveness,
and recommend the infliction of present pain by the grateful
ness of the future profit.
XI. What if, besides the shame, which they think of the
chief import, they shrink from the inconveniences of the body
also, because they are bound to live unwashed ', filthy, and
without pleasure, in rough sackcloth and horrid ashes, and
with a countenance wan with fasting ? Doth it then become
us to put up prayers for our sins in purple and Tyrian
colours"? Ho ! fetch me a bodkin for dividing the hair, and
powder for cleansing the teeth, and some double-pointed
instrument of iron or brass for trimming the nails : if there
be any thing which produceth a false whiteness or a forced
redness, let him rub it upon the lips or cheeks. Besides
this, let him seek out the most delicate baths in sequestered
spots in gardens, or near the sea : let him add to his ex
penditure: let him get together fatlings of monstrous growth:
let him refine old wines : and when any one shall ask, ' On
whom dost thou lavish these things,' let him say, ' I have
sinned against God, and am in danger of perishing ever
lastingly ; and therefore am I anxious, and I pine away and
torture myself, that I may reconcile unto myself that God
Whom I have offended by my sin.' But those, who take
upon themselves to sue for the holding of some public office",
¦ See Note M. at the end of this " delicate sinners." S. Greg. Nyss. de
treatise. pcenitentia. v. fin. on the change in life
' Sozom. vii. 16. Cypr. de lapsis, 1. c. necessary.
u S. Cypr. de laps. c. 19. p. 172. Oxf. * S. Cypr. ad Donat. c. 10. p. 8. Oxf.
Tr. Pacian Partem ad pcenit. v. fin. of Tr. S. Ambr. de pcenit. ii. 10.

368 If slow to do penance, think of Hell-fire.
De are neither ashamed nor loath to struggle in behalf of their
XII. 12! desires through vexations of mind and body, and not vexations
only, but even eveiy sort of indignity. What meanness in
dress do they not affect ? what court-yards do they not take
possession of with their untimely salutations ere day-break ?
crouching low at each meeting with any great personage,
frequenting no feasts, joining in no social banquets, but
banished from the happiness of liberty and pleasure : and all
this for the fleeting joy of a single year ! Do we, with eternity
at stake, hesitate to bear that which the suitor for axes and
rods endureth ? and shall we be slow to offer to our offended
Lord that self-chastening in food and clothing, which the
Gentiles inflict upon themselves, when no one at all is
injured? Such are they of whom the Scripture maketh
Is.5,18. mention, Woe unto them who bind their iniquities as it were
with a long rope.
XII. If thou drawest back from confession, consider in
thine heart that hell-fire which confession shall quench for
thee, and first imagine to thyself the greatness of the punish
ment', that thou mayest not doubt concerning the adoption
of the remedy. What think we of that storehouse of ever
lasting fire, when some of its petty vents shoot up such
violence of flame, that the neighbouring cities either are no
longer, or are daily expecting the same end for themselves?
The proudest mountains are cleft asunder in giving birth to
the fire engendered within, and, (which proveth to us the
eternity of the judgment,) though they be cleft asunder,
though they be devoured, yet do they never come to an
end2- Meanwhile, who will not regard these inflictions on the
mountains as ensamples of the judgment which threateneth
us? who will not agree that these sparks are a kind of
missiles and skirmishing arrows from some vast and im
measurable fire. When therefore thou knowest that, after
that first protection of the Baptism ordained by the Lord,
thou hast yet in Confession a second aid against hell-
fire, why dost thou neglect thy salvation? why delay
to enter on that, which thou knowest will heal thee?
Even dumb and unreasoning creatures know at the proper
' Pacian Param. v. fin. « See Apol. c. 48. p. 101, 2.

Nebueh. and Pharaoh types of penitence and impenitence. 369
season the medicines which are given them from God. The
stag pierced with an arrow knoweth that, to force out from
the wound the point of the weapon and its barbs that cannot
be drawn back, he must heal himself with dittany1. The
swallow, if it blindeth its young, knoweth how to give them
sight again with its own swallow-wort ". Shall the sinner,
knowing that confession hath been ordained by the Lord for
his restoration, pass over that which restored the king of
Babylon to his kingdom ? For long time had he offered unto Dan. 4,
the Lord the sacrifice of repentance, fulfilling the work of
confession in the filthiness of seven years, with his nails
growing wild after the manner of an eagle's, and his
undressed hair wearing the roughness of the lionz. O
horrid treatment! Him, at whom men shuddered, God
received. But on the other hand, the Egyptian governor,
who, pursuing the once afflicted people of God, long denied
to their Lord, rushed onward to the battle after the warning
of so many plagues, when the sea divided, which that people
alone were permitted to pass through, perished in the waves
rolling back again. For he had cast aside repentance, and
its attendant, confession. Why should I say more of these
two planks (I may call them) for saving men, caring more for
the work of my pen, than the duty of my conscience ? Fof
since I am a sinner with a universe kind of brands, and born
unto nothing save repentance, I cannot easily be silent upon
that, concerning which even Adam, the author both of the
race of man, and of his sin against the Lord, now restored by
confession to his own paradise, is not silent a.
x Plin. viii. 27. Pacian. Parsen. ad and in part by S. Jerome, Ep. 107, ad
pcenit. v. fin. Laet. §. 2.
r Plin. ib. Pacian. ib. a opposed to Tatian, who denied the
¦ imitated by Paulin. Ep. 4. ad Sever, salvation of Adam.

Note K. page 351.
The words satisfacere, satisfactio,when used of works of repentance, have
not, in the fathers, any technical sense, as in recent Romish theology, as
though the sinner any how made satisfaction to the Divine justice ; they
simply mean " make amends;" and are used of such outward acts of con
trition as, being opposed to the former sins, serve to express and deepen
the repentance for them, and thereby turn away the Divine wrath. Thus
Estius (a Romanist) states it to be equivalent to " penitence," and adopts
Bb

370 " Satisfaction" penitential asking of pardon,
Notes the explanation of that word in the de ver. et fals. poenit. c. 8. §. 22. (ap.
on De Aug. t. 6. App. p. 236.) " Penitence [which word (he says) among the
 ' ancients is very often used for satisfaction] is a certain voluntary ' revenge'
^ " of one grieving, punishing in himself what he grieves that he has com-
tion mitted;" although he gives us a fuller explanation, " Satisfaction is the
desire of appeasing God, being offended, by voluntary self-chastisement,"
or " voluntary self-chastisement or punishment as a sort of compensation of
the injury done by sin," in 4. Sent. dist. 15. §. 9. Heraldus (Digr. ii. 4.)
illustrates the use from classic authors, " The Latins spoke of ' satisfying'
(satisfacere) when any one besought him whom he had offended, and con
fessed his fault in such wise as to signify that he was exceeding sorry for it,
and wished it had not been done, which Terence eloquently calls ' to pay'
with words,' because ' satisfying' stands in lieu of payment. Wherefore
that satisfaction which was rendered to him who had been offended, and
wherewith he was content, came in the place of punishment, and did away
the offence. Of which very many examples occur in the best writers, espe
cially that most signal one in which Amphitryo in Plautus ' satisfies'
Alcmena." (Lacerda, a Romanist, on Tert. de Poenit. c. 8. follows
Heraldus, adducing the same instance : Ale. " Either I will leave him, or
let him satisfy me." Amph. "satisfies" her with these words, " By thy
right hand, I pray, beseech, thee, Alcmena, shew me this mercy, forgive
be not angry." " This," Lac. subjoins, " was a most true satisfaction, for
whoso asks forgiveness, confesses his fault ; whence Alcmena, content with
this satisfaction, remained. That of Tully pro Ligario is a most excellent
' satisfaction,' < I have erred, have done rashly; I repent, I flee to your
clemency, I ask pardon of my offence ; I pray you to forgive ; if no one have
obtained it, I ask too much ; if very many, do thou aid, who hast given hope.
This is satisfaction in human authors'; in ours too the same, if to words
you add deeds, which the heathen had not." " Hence" he notices " Ter
tullian, c. 9. joins to satisfaction, acts of prostrating, humbling, himself.")
Heraldus adds, " Tn this very same meaning the holy Fathers used this
word on the same subject. For they held, that God being offended and
angered by our sins was, first by confession, then by tears by sorrow and by
penitence, to be satisfied, i. e. that His wrath was in this way to be ap
peased and deprecated;" hence S. Cyprian de Laps. (§. 19. p. 172. Oxf. Tr.)
uses as equivalent ' satisfy Him,' and ' appease the wrath of God.' In the
same book, (ib. p. 173.) he joins ' to hold fast humility and make amends
(satisfacere) to the Lord;' and Tertullian calls « defiled dress,' ' the garb
of satisfaction,' (de Cult. Fem. i. 1.) and says that ' God is drawn to one
(inlici) by these offices of humiliation,' (de Anim. c. 48.) The Greek
fathers called this Ixuwfa, and lg.Ai«,A„ ri, ©,2,, Greg. Naz. Paneg. in
* Pacian uses it in the like sense of conciliation to God. " Dost thou shrink
apologising to man, "let niggardliness from having witnesses, cognizant of
be compensated by kindness; reviling thy supplication, when f man is to be
^MS'A^P^ appeased r8ati'sfaoiendum est]St^ue
p. 315. and S. Ambrose (de Pcenit. . ii. must needs sue to many, beseech them
10.) of appeasing man by intercession to deign to interfere cast fhvT.1? .Tm.
simply, and this jn parallelism with re- knees &c"' 7*

usedof penitential actions not punitive; toward our Lord. 371
S. Cypr." c. 11. [« propitiating Godbyfaith and humiliation. For by nothing
is God so gained as by bearing hardness ; and mercy is bestowed upon
tears.'] This result, which these writers draw from the word itself, is yet more
established by the context in which it is used by the Fathers. For it is
used in connection with all those habits of mind or actions, which express
contrition, without having in themselves any thing punitive, much less any
payment to the Divine Justice. Thus S. Cyprian urges to " the prayer by
which amends is made," (precem satisfactionis de Laps. §. 11. p. 162. Oxf.
Tr.) " if He laboured and watched and prayed for us and our offences, how
much more ought we to be earnest in prayer, and first pray the Lord Him
self, and then through Him make amends to the Father," Ep. 11. (8.) : he
speaks of being reconciled by " sadness" (ib. §. 19. p. 172.) of " tears which
make amends to God" (satisfacientibus Deo fletibus, Ep. 31. (26.) p. 64.) :
" This is to take pains, that offences be not redeemed by satisfactions and
due bewailings, that wounds be not washed away by tears," Ep.59. [55.] p. 134.
he frequently joins " satisfaction" with " prayer" as equivalent to it; " in
making amends to God and deprecating," Ep. 17. (12.) " continuing in
making peace (satisfactionibus) and imploring the mercy of God," Ep. 65.
(64.) to have sinned and not to make amends, (satisfacere) to have
offended and not weep the offences," (de Laps. §. 19. p. 173. Oxf. Tr.) " or
if any have more prevailed on Him by his satisfactions, if he have appeased
His anger by due entreaty," (ib. fin.) " if they come [to the Church]
with prayers and satisfactions, be they heard," Ep. 59. (55.) fin. aud these
combined with alms; — " may by their prayers and works b appease (satisfa
cere) God, as a merciful Father," Ep. 16. (10.) Elsewhere, he uses "satisfac
tion" as altogether equivalent to " repentance ;"' — (" they must come to aright
understanding of themselves andmake amends," Ep. 3. (65.) fin. " declining
to perform penitence and make amends to God," Ep. 43. (40.) fin. " the ap
pointed and full time of making peace" (satisfactionis), Ep. 64. (59.) init. add
de Unit. Eccl. §. 16. p. 145. Oxf. Tr. and de Laps. fin. " whoso shall thus
have made amends (satisfecerit) to God, whoso by repentance for his deed,
&c.")  or of the qualities which make up true repentance, ("whose penitence
you shall see most approach to making amends ; satisfactioni proximam,
Ep. 15. (11.) to the Martyrs.) He speaks also of those " amends" being
made to Christ, so shewing that He does not think of them as paid to the
justice of God, but as putting us in such a frame of mind as Christ can
intercede for, God pardon; (" They" [such as interfered to obtain
a premature restoration of the lapsed] " intercede that Christ, Who declares
that He will deny those who deny Him, be not won by prayers and satis
factions," Ep. 59. [54.] p. 134. " if you shall make most full amends to God
and His Christ," Ep. 66. [69.] see also above, from Ep. 11.) He also uses
it, as altogether equivalent .to " appease, soften the anger of, God,"
" having said (Is. 58.) that neither by prayers and fastings could they make
*>' operibus. Opera, operationes, are de laps. vi. 22. p. 175. de op. et eleem.
in S. Cyprian in this context " works *. p. 232 sqq.
of charity;" see margin of Oxf. Tr.
B b 2

TION

372'Satisfaction'bytheLord'sPrayer,alms-deeds;totheChurch
Notes satisfaction for sins, (satisfacere pro delictis,) nor by lying in sackcloth and
on De ashes, could they soften the anger of God, (iram Dei lenire,) he, at the last,
F(ENIT- shewing that God could be appeased (placari) by alms-deeds alone, added,
S^IS" &c." (de Op. et Eleem. §. 4. p. 234. Oxf. Tr.)
In like way, S. Augustine uses " satisfaction" in the case of lighter sins
of infirmity, the remedy for which is the daily petition for forgiveness in the
Lord's prayer, and this in the same- place in which he speaks of " satisfac
tion" for greater sins proportioned to the offence, shewing that in this case
also he is not thinking of any compensation to God's justice, but of acts
implying, and worthy of, repentance., " We must beware, lest any think
that those dreadful sins, which 'they who commit shall not inherit the king
dom of God,' may be committed daily, and daily be bought off by alms-
deeds. For the life must be amended, and God by alms-deeds is to be
propitiated for past sins, not to be bought in a manner, to allow these things
to be continually committed with impunity. For ' He hath given no man
license to sin,' although in His mercy He blotteth out past sins, if corre
sponding amends (satisfactio)be not neglected. For the daily prayer of the
faithful maketh peace (satisfacit) for those daily slight and brief sins,
without which life cannot be past. For it is for these to say, ' Our Father
Which art in heaven,' who have ' by water and the Spirit,' been re-bom to
such a Father." (Ench. 70, 71.) In the same work he speaks of " amends
made to the Church also," i. e. " such proofs of penitence as the Church
also may accept," so that the 'f satisfaction" which he here implies to be
made to God, also consists in penitence such as God will approve. " Since
the sorrow of one man's heart is mostly hidden from another, and neither
by words nor any other signs comes forth to the knowledge of others, being
open to Him to Whom that is spoken, ' my groaning is not hid from Thee,'
periods of penitence are rightly appointed by those who are set over the
Churches, so that satisfaction may be made to the Church also, in which sins
are remitted." (ib. u. 65.) Elsewhere, he uses it of all the acts of repent
ance in common, whether punitive or no, " It sufficeth not to amend the
life, and cease from evil deeds, unless for what has been done, amends be
made to God, by the grief of penitence, the groaning of humility, the sacri
fice of a contrite heart, with the cooperation of almsdeeds. For ' blessed
are the merciful, for God shall have mercy' upon them. For we are not only
bidden to abstain from sins, but 'for things past also,' he saith, ' entreat the
Lord, that they be forgiven thee.' " Serm. 351. de Pcenit. c. 5. §. 12. In
like way, Pacian, " if ye return to your Father with true amends, by erring
no further, by adding nothing to your former sins, by saying also humbly
and with tears, ' Father, we have sinned,' &c." de Poenit. init. S. Leo
refers the efficacy of " satisfaction" to its effects on the penitent, in that he
speaks of persons being " cleansed by the healthful satisfaction of peni
tence," (Ep. 108. ad Theod. add Ep. 159. ad Nicet. c. 5. Ep. 167. ad Bust.
inq. 14.) " which," be adds, " is to be appreciated not so much by length
of time, as by compunction of heart," (Ep. ad Nic.j S Ambrose in one
place uses " satisfaction" as equivalent to « verbal confession," in the
original sense of the word, (as pointed out by Her.) " making amends by

used of confession ; repentance without punitive acts. 373
acknowledging a fault." " Peter grieved and wept, because, being man, he
went astray. I find not, what he said ; I find, that he wept. I read of his
tears; of his making satisfaction I read not." Lib. 10. in Luc. c. 22. S.Leo
also uses it as altogether equivalent to repentance, or making peace with
God, in cases of imminent danger, which precluded the use of long aud
laborious penances ; " To those who in extremities, and under the pressure
of urgent peril, earnestly desire the succour of penitence, and of reconcilia
tion shortly thereupon, neither is satisfaction to be forbidden nor reconcilia
tion to be denied, because we can prescribe neither measures nor periods to
the mercy of God, Who interposeth no intervals between conversion and
pardon," (Ep. ad Theod. c. 4.) and shortly after, for what is here called
" satisfaction," we have " tears and groans," or " penitence," " we ought
not to neglect the tears and groans of those who accuse themselves, believing
as we do that the very feeling of repentance is derived from God, as the
Apostle says, 2 Tim. 2, 25." and thereon he again uses the word satis
faction, c. 5. " that he defer not to turn to God from day to day, nor set for
himself a period of satisfaction at the close of his life, because it is perilous
for human frailty and ignorance, to reserve itself to the uncertain space of
a few hours, and whereas it may by a fuller satisfaction obtain forgiveness,
choose that narrow period, wherein space can scarcely be found either for
the confession of tbe penitent, or the reconciliation of the priest." Cassian
uses it altogether of acts whereby a person becomes reconciled to God, and
of his reconciliation, Coll. xx. 5. " A sign of amends having been made
and pardon given," (satisfactionis et indulgentise,)" — establisheth the com
pletion of making amends, and the grace of remission," xx. 7. " that he
has attained to the completion of satisfaction, and to be accounted meet for
forgiveness," (indulgentise merito.) Maximus uses it as equivalent to peni
tential acts, " He is not blamed, who having with wandering heart and slippery
steps long gone aside from the path of salvation, laboureth to become whole
(redintegrare se) with God by the sorrowful amends of penitence, as is read
in the 50th Psalm, 'A broken and contrite heart God despiseth not.'"
Gennadius says, " The ' satisfaction' of penitence is to cut off the causes of
sins, and not to allow entrance to their suggestions," (de Dogm. Eccl. u. 54.
ap. Aug.) A Latin translation of S. Chrysostom, received in Gratian,
substitutes " satisfaction" for the simple term " repentanee;" " though any
cannot exhibit a complete repentance, [" satisfaction" in Grat.] He does
not send away empty even that which is for a brief space," (ad Theod.
Laps. 1. §. 6. quoted by Gratian de Poenit. Dist. 3, c. 28.) S. Gregory the
Great, using the word " revenge" (2 Cor. 7, 11.) in the same sensec, in
like way speaks of its effects, solely with reference to its effect on the
penitent, (1. 6. in 1 Reg. c. 2. §. 33.) " What avails it to confess iniquities,
if the affliction of penitence follow not the confession of the lips ? For three
things are to be considered in every true penitent, conversion of the mind,
confession of the mouth, and revenge for the sin. This third sort is as a
necessary medicine ; that so the impostume of guilt, pricked by confession,
c In the margin the Benedictines put, " et vindicta, seu satisfactione,"

374 Self-affliction turns away the wrath of God,
Notes be purified by conversion, and healed by the medicine of affliction. The
on De g;„n 0f true confession [conversion?] is not in the confession of the mouth,
Pcenit. -  but in the affliction of penitence. For then do we see that a sinner is well
fac- " converted, when by a worthy austerity of affliction, he strives to efface what
tion in speech he confesses. Whence John Baptist rebuking the ill-converted
Jews, who flocked to him, says, ' O generation of vipers — Bring forth there.
fore fruits worthy of repentance.'" Isidore, (vi. ult.) after speaking of sin
being " purged by satisfaction," adds as a formal explanation of " satis
faction," " Satisfaction is to shut out the causes and suggestions of sins,
and not again to repeat sins."
But although it is clear, on the one hand, that " satisfaction" is used by
the Latin Fathers in no technical sense, and there is no corresponding term
in the Greek d, yet it is equally plain that self-affliction, in token of displear
sure at one's sins, and as a means of keeping up that displeasure, was held
by the Ancient Church to be acceptable to God, and turn away His wrath ;
and this truth they derived from S. Paul's mention of " revenge" as a part
of penitence, ( 2 Cor. 7, 1 1 .) or his exhortation, " Judge yourselves, brethren,
that ye be not judged of the Lord," or God's acceptance of the self-affliction of
Ahab and the Ninevites. see above, c. 9. p. 365. and n. m. u. S. Cypr. de Laps.
§. 21. 22. p. 175. Oxf. Tr. S. Ambrose de Pcenit. ii. 10. §. 96. de Laps.
Virg. Consecr. c. 8. §. 35 — 38. where he speaks also of amends being thus
made ; " If the sinner spare not himself, he will be spared by God. And if
in this short space of life he shall have balanced the pains of hell which
shall be for ever, he shall free himself from eternal judgment. A great
wound needeth a, deep and lengthened process of healing; and great
wickedness requireth great amends," [satisfactionem.] Thus S. Jerome
describes the repentance of Paula, Ep. 108. ad Eustoch. §. 15. " On my
frequently admonishing her to spare her eyes that she might keep them for
the reading of the Gospel, she was wont to say, ' The face must be
befouled, which against God's command I often painted; the body must be
afflicted which was wholly given to manifold pleasures; long laughter must
be balanced by continual weeping ; soft linen and silks most costly must be
exchanged for the roughness of hair-cloth. I who pleased my husband and
the world, now desire to please Christ." And in a yery aggravated case of
exceeding sin, he relates, " I exhorted thee to do penance, to lie in hair
cloth and ashes, to betake thyself to solitude, to live in a monastery, to
implore the mercy of God by continual weeping." Ep. 147. ad Sabinian. §. 8.
and on Joel c. 1. " let him lie and sleep on sackcloth, and by the austerity
of his life make amends for the past pleasures whereby he had offended
God," add Ep. 77. ad Ocean, de morte Fabiolse, %. 4. Origen. Hom. 2. in
Levit. §. 4. S. Greg. Naz. Orat. 39. in S. Lumina, §. 17. S. Greg. Nyss. de
i Bellarmine (de Pcenit. iv. 9.) ad- satisfaeito ei in confessione pcenitentise.
duces two passages from the Latin Add Hom. 15. in Luc. §. 3. purgatio et
translation of Origen, Hom. 6. in Exod. satisfactio, which are plainly equivalent
" Pcenitendo, flendo, satisfaciendo, de- to what preceded, §. 2. repentance and
leat quod admissum est," and Hom. 3. good action," and what follows, fin.
in Jud. " humilia te ipsum Deo et reparation and repentance.

to be proportioned to the greatness of the sin. 375
poanit. circ. fin. S. Basil, in Ps. 32. §. 3. p. 310. Pacian. Ep. 3. ad Sympronian.
"who came to life through the destruction of the flesh." Cassian, Coll. 23. 15.
Epiphanius Expos. Fid. Cath. c. 22. speaks of the fasts of the Church as " a
confession to our salvation of the Passion of the Lord which He underwentfor
us," and, " that our fasts may be acceptable to God for our sins." He says also,
" He who after Baptism runneth into more grievous sin, hath a second cure,
not of such eminence as the first, yet not cast off from life. The Divine
Word annulleth not then the reward of those who toil in penitence," Hser. 59.
c. 2. And since this chastisement was a part of repentance, it followed (as
an instinctive feeling implies) that it should be proportioned to the sin.
Thus S. Augustine, Serm. 351. c. 4. " The third sort of penitence is that
to be undergone for the sins contained in the Decalogue, of which the Apostle
says, ' They who do such things, shall not inherit the kingdom of God.' In
this penitence then, every one ought to exercise on himself a greater severity,
that judged by himself, he be not judged of the Lord, as the same Apostle
says, 1 Cor. 11, 31." And Serm. 278. (al. de div. 34.) c. 12. " All past things
are forgiven to the converted; but some things in this life are so grievous
and deadly, that they are not remitted, except through the most vehement
trouble of humiliation of heart, and contrition of spirit, and tribulation of
penitence. These are remitted by the keys of the Church. For if thou
beginnest to judge thyself, to be displeased with thyself," &c. ab. p. 365. n. o.
see S. Cypr. de laps. v. fin. Cler. Rom. Ep. 30. ad Cypr. §. 4. " be not the
medicine less than the wound, nor the remedies slighter than the disease."
S. Ambrose de Virg. laps. i>. 8. §. 36. " How great or what sort of penitence,
thinkest thou, is neeessary? Such as shall equal or exceed your sins. A
mighty wound needeth a profound and lengthened cure. A mighty wicked
ness needeth mighty amends;" and de poenit. i. 2. " Whoso hath heaped
up the offence, heap he up also the penitence. For mightier sins are washed
away by mightier tears." S. Greg. Naz. Orat. 39. §. 19. " If he (Novatus)
received not those who repented not, he did well ; for neither do I receive
those not bowed down, or who do not proportion their correction to their
sins." S. Basil, Hom. in verba Attende tibi ipsi, §. 4. T. 2. p. 19. " Take
heed to thyself, that in proportion to the fault thou admit also the restoration
from the remedy. Great and grievous is the sin ; thou hast need of much
confession, \l%oftcXiytitris, see Note L.] of bitter tears, of intense watching, of
an unbroken fast. Is the offence light and bearable; be the penitence also
proportioned. Only take heed to thyself, that thou know thy mind's health
and disease." add Theodoret. Hser. Fab. v. 28. de poenit. fin. (against the
Novatians,)" The wounds therefore received after Baptism are also curable;
but not so that remission should be given as before, through faith alone, but
through many tears, lamentations, and weepings, and fasting, and prayer,
and toil, proportioned to the greatness of the sin committed."
Since this is so, there must be an inherent fitness in it, i. e. it must have
some reference to the Divine attributes; and this S. Augustine states in
respect of the Divine truth ; that since God has said that sin shall not go
unpunished, the sinner must punish himself if he would escape the punish
ment of the Lord. Thus on Ps. 50. (51.) v?j6. " ' Thou hast loved truth,'

376 Sinner by self affliction fulfils God's truth and will.
Notes *• e- Thou hast not left unpunished the sins even of those whom Thou hast
on De pardoned. Thou hast so dispensed mercy, as to preserve truth. Thou
Pcenit. pardonest one confessing, but on his punishing himself. Thus mercy aud
Satis- truth are preserved ; mercy, because man is freed ; truth, because sin is
II0N punished." But S. Augustine more frequently rests this necessity of self-
punishment, in that thereby the sinner comes to regard his sin as God sees
it, is displeased with it and with himself as God is, and so is brought into a
harmony with God's will, with which, while in sin, he had been at variance.
Thus in Serm. 29. fin. (on Ps. 117, 1.) " Every one who is penitent, and in
penitence confesseth his sins, is angry with himself, and in a manner by
penitence avengeth in himself what displeaseth himself. For God hateth
sin. If thou also hatest in thyself what God also hateth, thou art in a
degree united in will to God, in that thou hatest in thyself what God also
hateth. Exercise severity on thyself, that God may intercede for thee, and
not condemn thee. For sin is certainly to be punished. This is due to sin,
punishment, condemnation. Sin is to be punished either by thee or by
Him. If it is punished by thee, then it will be punished without thee, but
if it is not punished by thee, it will be punished with thee." In this last
sentence S. Augustine (as he on other occasions states more scientifically
and in a system, what in the rest of Catholic antiquity is given as a simple
truth,) speaks of this law as required by God's justice, i. e. as we should
speak, a rule of His moral Government, an Attribute discovered in His
dealings with us. This is, however, very different from speaking, with the
Romanists, of making satisfaction to that Justice, as a definite debt, to be
paid accurately, if not here, in Purgatory. S. Augustine speaks in the
same way elsewhere, yet shewing that he has no technical theory of com
pensation to God, but rather is inculcating generally the strictness of God's
law and the severity of His judgment. Thus in contrast with careless con
tempt, Ep. 653. ad Maced. c. 3. " Some whose crimes are open, freed from
your [the civil power's] severity, we yet remove from the communion of the
Altar, that repenting they may appease Whom in sinning they had despised,
and also by punishing themselves. For he who truly repents doth nothing
else, than not allow the evil he had done to be unpunished; for thus
punishing himself He spareth him, Whose deep and just judgment no
d,espiser escapeth."

Note L. on the term eicomohgesis, p. 364.
Tertullian declares the term " exomologesis" to be more appropriate
than the Latin " confession," and as such, to have been adopted by Latin
writers. It is then, on this ground alone, not mere confession, and T.
presently explains it to be the acts of public penance. Confession
comes in chiefly as acknowledgment to God, (" we acknowledge our sin to
the Lord,") leading to acts" of penitential discipline, and repentance,
whereby God is appeased. It is then " a course of public penance, whereby

'Exomologesis' the whole course of penitence. 377
the penitent humbles himself before God;" confession is rather incidentally
involved in it, (in that such a course could not be entered upon without it,)
than an integral part of it, or required for its own sake. In the whole
description of exomologesis which follows, confession is not even mentioned ;
it is wholly taken up with penitential actions; a public bewailing of sins,
not a private confession of them. T. expressly terms it " the act," " the
discipline of humbling, &c.;" " a misery," " wretchedness," c. 10; in the
de Orat. c. 7. it is bewailing sins before God ; in the de Poenitentia itself
(c. ult.) it is the seven-years' humiliation and suffering of the king of
Babylon, (comp. de Pat. c. 13.) In like way, in the places quoted by
Bellarmine (de Pcenit. iii. 6. §. 1.) S. Irenseus (1. 13. (9.) 5.) speaks of an
adulteress, who " having been converted, continued the whole period (of her
life) in a state of penitence {^ofiaXaysv/ttm in exhomologesi old Lat. trans.)
weeping and lamenting what she had undergone through the corruption of
the impostor" (Marcus) : and of Cerdon, (3, 4. 3.) " coming into the Church,
and performing penitence (lfyfu\<ryi>iftm>s exomologesin faciens) he thus con
tinued to the end, at one while teaching privily, at another performing
penitence, (ll-o^aX. exom. faciens,) at another convicted by some as to
the things which he taught perversely, and put out of the society of the
brethren." In six places in S. Cyprian, exomologesis is used for the last
actf of penitence and public humiliation previous to absolution, and recon
ciliation, and so altogether distinct from private confession. (Ep. 12. Pam.
17.. Fell, ad pleb.) " For when in lesser offences, [than total denial of the
faith,] which are not committed [directly] against God, penitence is per
formed for a due period, and the exomologesis takes place, after examina
tion of the life of him who performs penitence S, nor can any such come to
the communion, before hands be laid upon him by the Bishop and Clergy,
&c." (add Ep. 20. FeU. 15. Pam. ad Cler. Ep. 4. Fell. 62. Pam. ad Pompon.)
e As the fathers ever thought that and the whole mode of the penitents'
Penitence is a pang and sting, life, while performing penitence, is
whereby sinners are pierced through sometimes called ' Exomologesis;' but
consciousness of their offences against because those acts, during the perform-
God, so they always used this term ing of penitence, were sometimes for a
exomologesis when they wished to ex- long period, the word ' Exomologesis'
press the outward gestures, as of weep- is often found used for the first acts in
ing, groaning, accusing themselves, and performing penitence." Albasp.
the like, as practised by penitents." s i. e. his present life, whether it
Albaspin. Obss. ii. 26. accords with his profession. Bel-
' " Having finished the penitence, larmin, (de pcenit. iii. 7. §. 2.) neg-
they were led from the porch to the leering the context, infers from this,
middle of the Church, when the Bishop " such confession of sins as lays open
placed them before the Presbyters, the [previous} life of the penitent so
Deacons, widows, and people, where that it may be thoroughly inspected,"
they again lay on the ground, bewailed and this " of divine right." But the
their offences, wept largely, commend- " inspection of the life"is in S. Cyprian
ing themselves to the prayers of all, distinct from the " confession ;" it re-
sulemnly vowing never to relapse into lates to the present conduct of the
the same. I find this last action fre- penitent, not to the past sins for which
quently entitled Exomologesis by the fa- he is doing penitence, much less to the
thers, as containing in itself many acts, whole outward, and least of all to the
expressive of grief for the fault commit- inward, life of the penitent. Of " di-,
ted, in the same way as every action, vine right" nothing is said.

378 Exomologesis acts implying detestation of sin;
Notes " Let herperformafnllpenitence— afterwards the exomologesis made.lether
ON Db be restored to the Church." S. Cyprian has in two places the entire order
P(ENI- in nearly the same words, 1) penitence, 2) exomologesis, 3) imposition of
^o°~_ hands, 4) communion, Ep. 10, (Pam. 1-6. Fell.) ad Clerum. Ep. 11, (Pam.
gesis 15. Fell.) ad mart. " before penitence has been performed, before exomo
logesis of this most grievous and extreme sin, before hands have been laid
upon them by the Bishop and Clergy to repentance, they dare to offer for
them and give the Eucharist." The three last occur (the state of penitence
being presupposed) Ep. 15. Pam. 20. Fell, ad Cler. Rom. fin. Ep. 13. Pam.
18. Fell, ad Cler. Carth. 14. Pam. 19. Fell, ad eosd. " if they should begin
to sink under any weakness or danger, having made the exomologesis, and
hands having by you been laid on them in penitence, let them be trans
mitted to the Lord with the peace promised them by the Martyrs." The
Roman clergy, (Ep. 31. Pam. 30. Fell, fin.) as Albaspinseus observes, (Obss.
ii. 26.) substitute for the term, the expression of detestation and grief for
the sin, and so explainit ; " that they, the immediate approach of whose life's
close admits of no delay, having performed penitence, and often professed
their detestation of their deeds, if by tears, by groans, by weeping, they
give signs of a grieved and truly penitent mind, then at length, when
in human sight there is no hope of life, may with caution and anxiety be
bestead," [i. e. absolved and admitted to Communion.] In two other
places, S. Cyprian uses the term of the humble acknowledgment of sin;
in the one case, of " The three children," a general confession only to
God, (de Laps. c. 19. p. 173. Oxf.Tr.) in the other, a public bewailing of
sins, and sharing in public penitence by those who had been less guilty
than others h. (ib. c. 18. p. 171.) In another place (Ep. 55. Fell. 52. Pam.
ad Antonian. fin.) he uses " confession," " exomologesis," and " peni
tence," apparently as equivalent. " And because there is no confession
in hell, (Ps.6, 6.) nor can there be any exomologesis there, they who repent with
their whole heart, and entreat, ought for the time to be received into the
Church." Elsewhere he expresses the same by the word " penitence," ad
Demetrian. fin. Pacian follows Tert. in the use of the word, of Nebuchad
nezzar (paraen. ad pcenit. p. 317.) in speaking of" the remedies of penitence
and the very acts of exomologesis." (ib. p. 315.) Salvian (Ep. 9. ad Salon.
p. 213. ed. Baluz.) joins together exomologesis and satisfactio as equiva
lent ; and in speaking of a death-bed repentance, denies that either could be
practised there, (whereas oral confession continually is,) and throughout,
like T., speaks of acts : " When shall he mourn, who has lost the days for
mourning? When shall he reconcile himself, (satisfaciet,) who has lost the
time of reconciling ? He will forsooth betake himself to long fasts ? This
is something, if it be united with almsgiving, according to that, ' Good is
h Albasp. notes, the words " disbur- thoughts."
then the load of their minds," mean, not • The term confession here is taken
that they deposited their sins in the h and from the tjjt/ceAa yneneu in the Ps. ; there
of the priests, but that through repent- is then no ground (with Albasp.) to dis-
ance and exomologesis they freed the tinguish " confessio" as the first, from
conscience from scruple, and the bur- " exomologesis" as the final confession
then of having offended God by their in act.

penitence, not confession simply. 379
fasting with almsgiving.' But how shall a lengthened exomologesis aid
him, who is lying in extremities? But he will wear his flesh with hair
cloth, and defile it with dust and ashes, so that the hardness of his present
austerities may compensate for the softness of past pleasure? But when
shall he do these so great things, shut out, as he is, by his approaching
end, from doing even slight things?" (adv. Avarit. i. 10.) The Council of
Laodicea uses the term of the whole course of penitence. " As to those,
who sin by divers offences, and persevere in the prayer of confession
(llifitXeyimt) and repentance, and turn perfectly from the evil ways, a
period of repentance being assigned to such, proportioned to the offence,
let them be admitted to Communion through the mercies and goodness of
God." (Can. 2.) Isidore vi. ult. explains it of confession to God only,
" Exomologesis, is that wherewith we confess our offences to the Lord, not
as though He were ignorant, from Whose knowledge nothing is hid."
S. Chrysostom remarkably uses the word alternately with repentance
(furinm) as equivalent to it; " Let us also then imitate him (John
Baptist), and laying aside luxury and excess, change to an abstemious
life. For now [Passion week] is the time of Confession, both for the
baptized and unbaptized: for the one, that, having repented, they may
obtain the Holy Mysteries; the other, that having in Baptism washed
away their sins, they may with a pure conscience approach the Table.
For it cannot, cannot, be, that people should at one and the same time be
in confession and in luxury. Forsake we then this soft and relaxed life. —
If you cannot do this, [live like John Baptist,] let us, even while dwelling
in cities, exhibit repentance. — Wherefore we have need of large confession
and many tears ; — but although they [our sins] be unworthy of pardon, let
us repent, and we shall obtain a crown. But repentance I call, not only to
forsake the former ills, but, (which is better,) to shew forth what is good."
(Hom. 10. in Matt. §. 5.) He speaks of it also as what he could not
impose, only exhort to. " What then ? saith one, biddest thou be thus au
stere? I bid not, but I counsel and exhort." In another place he uses it, in
the same way, of the confession of the Paschal week, and since what he joins
with it, relates to the whole Church, it seems certain that he means the con
fession and detestation of sin on the part of the whole Church to God ; if not,
it must have been the last act of penitents expressing publicly a genera] abhor
rence of their sins ; for their preliminary confession was now long past. ' ' Since
by the grace of God we have come to this great week, it becomes us now
especially to urge on the course of our fasting, and to make our prayers
fuller, and to shew forth a large and accurate confession of sins, and
diligence about good works, abundant almsgiving, gentleness, mildness,
and all other virtues, that with these good works, coming to the Lord's
Day, we may share the mercy of the Lord." (Hom. 30. in Gen. init.)

Note M. on the absolute necessity of Confession, page 367.
The point at issue between the- Romanists- and ourselves, as to Con
fession, relates, (as themselves admit,) not to its general advantage, or its

380Confession in the fathers always relates to public penitence,
Notes necessity in particular cases, or its use as a means of discipline, or to the
on De desirableness of public confession before the whole Church, or the great
Pcsnit. difficulty of true penitence often without it, or the duty of individuals to
Con- comply with it, if the Church requires it ; but it is whether confession to
FES" man be so essential to absolution that the benefits of absolution cannot be
SION had without it. Thus Tournely says even of Protestant bodies. " The
question is not whether the confession which is made to man be useful and
to be recommended, for this they both praise and commend; but it is
whether it be free or, of Divine right and command, necessary." (q. 9.
art. 2. t. 1. p. 315.) Accordingly it is not the question whether a Church
have a right to impose it upon its members, but whether a Church, as our
own, have a right to dispense with it. The Roman Church, as well as our
own, confesses that her practice is not the same as that of the ancient Church,
and that, if the times would bear it, it would be desirable to restore it;
only the Roman Church claims that, having changed every thing besides,
characteristic of the ancient discipline, she has preserved its essentials, and
that what she has preserved is essential. Public penitence implied con
fession before man, in part also to the Priest, who had to decide whether
certain oases required a course of public penitence or no ; it implied that
the penitent at the close of his public penitence, and before his re-admission
to Communion, should bewail his sins before the Priest, in presence of the
congregation, and receive absolution from him; since also this was the
prescribed discipline of the Church, one who withdrew himself from it, for
fear of the public shame, had reason to fear that he shrunk also from the
necessary discipline and humiliation. Again, the penitent, by shrinking
from public penitence, lost the continued intercessions of the congregation,
which are equally lost now in the Roman Church by the substitution of
private confession. The Roman Theologians separate from these several
grounds of oonfession, the one of taking shame before man, which is men
tioned incidentally only in the fathers, as not being a sufficient ground to
deter from public penitence. They insist on private confession as essential,
on authority of the fathers, when these are insisting on public humiliation,
or on private, with a view to public, confession ; and this of flagrant overt
sins of a more deadly nature, whereas the Council of Trent anathematizes
" any who says that in the sacrament of penance, it is not, of Divine right,
necessary to the remission of sins, to confess all and each mortal sin,
whereof memory is had, after previous, due, and diligent thought, including
secret sins, and such as are against the two last commands of the decalogue,
[the tenth commandment, and so sins of thought only,] and the circum
stances which change the character of the sin," &c. (Sess. 14. can. 7.) In
all the places in which the fathers speak of the necessity of confession, they
have regard to it, 1) as the door to a course of public penance, which
humbled the penitent, subjected him to a healthful discipline, (which,
privately, it were to be feared, few would practise,) and kept him for
awhile from the Holy Communion which might be hurtful to him ; 2) as
obtaining for individuals spiritual counsel for the specific case of each ;
3) as gaining the intercessions of the Church, and so of Christ. Tp

or taking counsel: S. Irenaeus, Origen. 381
take the passages cited by Bellarmine, and examined in detail by
Daille". The confessions mentioned by Irenseus are acts of public penance for
grievous sin, heretical teaching, and adultery, (see ab. note L, p. 377.)
Origen refers to public penance, and that as a painful remedy for sin.
" There is yet a seventh remission of sin, although hard and laborious
through penitence, when the siuner ' washeth his bed with his tears,' and his
' tears become his bread day and night,' and when he shrinks not from
shewing to the priests of the Lord his sin, and to seek a remedy according
to Ps. 31, [32,] 5. and Jas. 5, 14;" for in a corresponding description
shortly after, he describes a public penance after tlie manner of Tertullian,
" But if in the bitterness of thy weeping thou shalt be overwhelmed with
grief, tears, and lamentation, if thou make lean thy flesh and dry it up
by fasting and much abstinence," &c. (see de Poen. c. 9.) In like way in
the next passage, Hom. 3. in Lev. §. 4. (on Lev. 5, 5. ' If he have sinned
in any of these things, let him declare the sin which he hath sinned.')
" There is herein a wonderful mystery. For [in the Day of Judgment]
things of every kind are to be uttered, and all which we have done is to be
manifested ; if we have done any thing in secret, if in words only, or even
within the secret places of our thoughts we have committed it, all must needs
be published, all produced ; produced by him who is both the accuser of
sin and the instigator, for he now instigates us to sin, he also, when we
have sinned, accuses. If then we anticipate him in life, and are ourselves
our own accusers, we escape the malice of the Devil, our enemy and
accuser, for so the Prophet elsewhere says, ' tell thou thine iniquities before
[thou be accused] that thou mayest be justified ;' and David also in the
same Spirit saith in the Psalms, ' I made bare mine iniquity, and hid not
my sins."" 1) The confession relates not to man but to God, as appears
from the Scriptures quoted. 2) as far as it does involve acknowledgment
before man, it relates to public penance, (referring also to the former
passage which also speaks of it,) for there follows, " if thou utter it first,
and offerest the sacrifice of penitence, offering according to what we have
said above, and hast ' given thy flesh to destruction that the spirit may be
saved in the Day of the Lord,' it is said to thee also, that thou in thy life
time hast received thy evil things, but now do thou rest."
The third passage in Origen (whether his or no, even Bellarmine doubts,
" auctor Hom. 2. in Ps. 37.") relates to taking advice whether public
penitence be performed or no for secret sins. " See what Divine Scripture
teacheth us, that we must not hide sin within. For they too, who are
oppressed by undigested food or phlegm, if they eject it, are relieved; so
they who have sinned, if they conceal and retain the sin within them, are
oppressed within and almost suffocated by the phlegm or humour of sin ;
but if he become his own accuser, while he accuses himself and confesses,
he at the same time both ejecteth the sin, and digesteth the whole cause of
k Dalleeus de auric. Latinorum con- Morinus de Pcenit., Arnauld de la fr£«
fess. Besides Bellarmine, have been quente Communion.
examined Tournely, Petavius, and

382 Origen, S. Cyprian, Council of Laodicea, Lactantius;
Notes the disease. Only look diligently to whom thou oughtest to confess thy
on De sm . prove flrst the physician, to whom thou shouldest set forth the causes
<ENIT- of thy sickness, who knoweth how to be weak with the weak, to weep with
fes^" tne weeping, who is trained in sympathy and compassionating, that so thou
sion mayest do and follow whatever counsel he may give, who shall first shew
himself a skilful and compassionate physician; if he perceive that thy
sickness is such as ought to be published in the congregation of the whole
Church, that so others may be edified thereby, and thyself readily cured,
this must be prescribed with much deliberation, and on the very experienced
advice of such a Physician." It is plain that the writer is not speaking of
the prudence and sympathy necessary in any spiritual adviser, but of the
extraordinary skill and tenderness necessary in one who is to advise in such
a case as this. Again in the sequel it appears that the confession is to he
made, not for its own sake, but with the view of putting the sinner on a course
of life whereby the sin may be healed; it relates also to sins which should
exclude from Communion. " It is good that he who transgresses, be not
secure, nor entertain no anxiety, as one who hath not, thinking not how to
blot out his sin. If some spot or ulcer arise in thy body, thou art anxious
and seekest diligently what . remedy shall be applied, how the former*
soundness may be restored to the body ; — when thy soul is sick and op
pressed with the languor of sins art thou secure, despisest and settest
at nought hell and the punishment of eternal fire ? countest little of the
judgment of God, and despisest the Church which warneth thee ? fearest
not, approaching to the Holy Eucharist, to partake of the Body of Christ,
as though clear and pure, as though there were nothing unworthy in
thee, and amid all this, thinkest that thou shalt escape the judgment of
God ?"
The fourth place (Hom. 17. in Luc. fin.) equally refers to taking counsel
in difficult cases. " If we do this and confess our sins not only to God but
to those also who can heal our wounds and sins, our sins will be blotted
out by Him Who saith, ' Behold I blot out as a cloud thy iniquities.' "
Origen had spoken also a little before of " evil thoughts, which were there
fore revealed, in order that by being brought out, they might be destroyed,
and He might slay them Who died for us. For as long as they were hid,
and not brought out, it was impossible for them wholly to be extirpated;
Wherefore we too, if we have sinned, ought to say, ' I acknowledge my
sin unto Thee,' " &c.
The passages out of S. Cyprian have been already considered in Note L,
p. 378. as has the Canon of the Council of Laodicea (p. 379): both plainly
relate to public penance.
Lactantius (though of little authority) is in both places speaking of the
course of public penitence ; in the one case in contrast with contumacy, in
the other with the Novatian heresy, which denied it. In the first (iv. 17.)
he says, " God, willing in His everlasting lovingkindness to provide for
our life and salvation, did, under that Circumcision, set forth to us
Penitence, that, if we cleanse our heart, i. e. if confessing our sin, we make
amends to God, (satis Deo fecerimus,) we may obtain pardon, which, to the

Pseudo-Athanasius, S. Hilary, S. Basil, 383
contumacious and to such as conceal their sin, is denied by Him Who, not,
as man, seeth the face, but the inmost secrets of the heart." In the other
(c. ult.) he joins, " Confession and Penitence, which healthfully cure all the
sins and wounds to which the frailty of the flesh is subject." Where (as
Daille observes) the confession is (as in Tertullian) equivalent to exomolo
gesis, the action of penitence, (the more so perhaps in an African writer,
as it is so used by Tertullian and S. Cyprian.)
The passage quoted from S. Athanasius (in verba, Profecti hi pagum,
invenietis pullum ligatum) had been acknowledged to be spurious and of no
account by Nannius and Erasmus, (see DaiUe', iii. 9.) and since, virtually1,
by the Benedictines, (Opp. t. ii. p. 73.)
, S Hilary (cap. 18. in Matt. §. 8.) speaks of confession generally, without
explanation ; there is nothing to imply private confession or any thing but
the acknowledged discipline of the Church, " To produce a terror of deep
fear, whereby all might for the time be restrained, He premised the im
moveable judgment of Apostolic severity, that whom they ' bound on earth,'
i. e. left tied in the bonds of their sins, and whom they ' loosed,' i. e. by
Confession received into saving pardon, these, on the terms of the Apostolic
sentence, should in heaven also be either bound or loosed."
S. Basil, in the two passages quoted m, is simply answering the question,
"when sins are to be laid open, to whom should they be opened?" he
answers, to one experienced in the disease (as our own Church " some
learned Minister in God's word.") de Reg. brev. q. 229. " Whether for
bidden actions ought to be laid open to all, or to whom, and of what sort?"
Answ. " The discovering of sins has the same rules as the making known
of bodily ailments. As then men do not reveal the ailments of the body to
all, but to those skilled in their cure, so also the discovering of sins ought
to be made to those able to cure them, as is written, ' ye that are strong,
bear the infirmities of the weak,' i. e. by care remove them." In the other
passage (q. 288.) the point of enquiry is still more explicitly worded, " He
1 They place it among the dnbia ness in prayer, or lnkewarmess in
only, perhaps because occurring in old psalmody, or desire after an ordinary
Mss. They reject it, however, them- life, let him not hide the transgression,
selves, alleging that " the inelegance but tell it out to the common body, so
of style, and the inappropriate and that, through the common prayer, the
somewhat forced explanations of Scrip- disease of him who fell into such an
hire imply, on the face, an author very evil, may be cured." And Reg. fus.
inferior to Athanasius." tract, q. 26. " On referring every
m In two other places alleged by thing, even the secrets of the heart,
Greg, de Val. and considered by Daille' to the superior." " Each under autho-
(iii. 10.) the subject is the confession rity, if he would make any worthy
of monks, not with a view to absolution advance, should keep no motion of his
at all, but for mutual edification, (such soul to himself in secret — but tell the
as the Wesleyan meetings might be, secrets of his heart to the brethren en-
only that the Wesleyans speak of feel- trusted with the tender and sympathetic
ings, for the most part, not of actions, care of the sick. For thus it will be,
and of what would be God's goodness, that both what is praiseworthy will be
not of their sins,) Sermo ascet. t. 2. confirmed in us, and what is disap-
p. 323. ed. Ben. (deinstit. Mon.l.extr. proved will be healed by a fitting
ap. Daille.) " If there have been,during remedy and by this mutual exercise,
the day, any thought of things for- our perfectness will grow by a gradual
bidden, or unsuitable word, or remiss- increase."

384 S. Ambrose,
Notes who ivilleth to confess his sins, ought he to confess them to all, or to any
on De chance persons, or towhom?" In the answer the object is distinctly stated
F(ENIT- to be, to obtain advice. " The end of God's love is the sinner's con-
fes'-" version — since then the mode of repentance must be suited to the sin,
sion and there must be ' fruits worthy of repentance,' it is necessary to confess
the sins to those entrusted with the oracles of God." This- advice of S.
Basil corresponds with the then known discipline of the Greek Church, in
which the public penitentiary decided, whether sins were to be openly con
fessed or no.
S. Ambrose (de Poenit. ii. 6.) contrasts confession with impenitence,
" If thou wilt be justified, confess thine offence. For humble confession
looses the bonds of sins." This he says in contrast with such as " make a
boast of their innocence, and by justifying themselves are the more bur-
thened." The words being God's words, there is (as Daille observes) no
ground to think that confession to man is here spoken of; and indeed the
Benedictines admit it to be probable that there is none.
In the other place (ib. 9. 10.) he speaks of such as having taken the
previous steps for public confession, drew back from it". The benefit
obtained by the public confession, he, like T., places iu the humiliation
attending public penance, and the prayers of the people. " Very many,
out of fear of future punishment, conscious of their sins, seek admission to
penitence, and having obtained it, are drawn back by the shame of public
entreaty. Will any one endure that thou shouldest be ashamed to ask of
God, who art not ashamed to ask men? that thou be ashamed to suppli
cate from Whom thou art not hid, when thou art not ashamed to confess
thy sins to man, from whom thou art hid?"
A third place, quoted by Card. Perron, (ap. Daille, iii. 11.) relates
to those who did public penitence for secret sins of such guilt as to exclude
from Communion. It does not at all imply that this punishment was com
pulsory ; S. Ambrose is only contending against the Novatians, that they
who took it on themselves should not lose the fruit of their deep, and it
should seem voluntary, penitence. " If then any, having hidden sins, do
yet for Christ's sake [apparently, not compelled] zealously perform peni
tence, how does he receive a reward, if Communion is not restored to him?
I will that the criminal hope for pardon, seek it with tears, with groans,
with the weepings of the whole people; let him entreat pardon: and if
twice or thrice his communion be deferred, let him think that he entreated
too remissly ; let him increase his tears ; let him return afterwards more
pitiable ; let him hold the Feet in his arms, kiss Them, wash Them with his
tears, nor let Them go, that the Lord Jesus may say of him, ' his many
sins are forgiven, because he loved much.' I know some who in penitence
furrowed their countenance with tears, traced their cheeks with continued
n Pacian treats of these, as one class not or refuse the remedies of penitence,
for whom he writes, as though it were and the very acts of administering the
a common case, " thirdly, I shall speak exomologesis." Param. ad Pcenit. init.
of those, who having well confessed p. 315.
and laid open their Sins, either know

his practice ; S. Gregory of Nyssa, 385
weepings, laid their body on the ground to be trodden on by all, and in a
breathing body, did, by the wan countenance of fastings, exhibit the ap
pearance of death." (de Poenit. i. 16.) All this relates to the severity of
public penitence ; and Romanists themselves admit, that " by no Ecclesi
astical law was there imposed a necessity of publicly declaring secret
sins." (Toumeley de Poenit. q. 6. art. 4. p. 450.) This therefore was
voluntary. The practice of S. Ambrose, as related by Paulinus, in his life, plainly
refers (like the passages in S. Basil and S. Ambrose himself) to such as
consulted him with a view to public penance. " Whenever any one con
fessed his falls to him in order to perform penitence, he so wept as to force
the other also to weep. For he seemed to be cast down with him who had
been cast down. The nature of the offences, which they confessed to him,
he uttered to none but God only, with Whom he interceded." The specific
offence for which public penance was done, was in many cases certainly not
published. S. Gregory of Nyssa in one place (Ep. ad Letoium Init.) does not speak
of confession at all [only a Latin version], but of the reception of penitents
at Easter Eve. " It were well on this day to bring unto God not those
only who by regeneration are transmuted through the grace of the Laver,
but those also who through repentance and conversion from dead works
again return to the living way, and to guide these to the saving hope
whence they were estranged through sin." In another place, (de Poenit.
§. pen. et ult. t. 2. p. 173 — 5.) he (like the preceding Fathers of the fourth
century) recommends at once public penance in order to gain the prayers
of the people, and disclosure to the priest, that he may prescribe the fitting
remedies. But the whole relates to public penitence ; it is addressed to
those " who need conversion" and were separated from the Communion.
Such are exhorted to follow the example of the penitent sinner of the
Gospel, in her humility, and as furnishing " a rule of penitence," in that she
" shrunk not from the multitude of those sitting at meat, she who mourned
her sins Qms publicly and manifestly, how much more in private 1" Among
other points, he censures them for retaining the ordinary mode of life,
cheerfulness in mien, the same dress, long sleep, distractions of business
and thought, and contrasts the pains to regain the favour of an earthly
king, how people are ill at ease, mourn, think life intolerable, and by the
wasting and habit of their countenance, shew the depth of their sorrow,"
i. e. he blames them for retaining what was laid aside in public penance,
omitting what was practised in it; and then after exhorting to a change of
life, he tells them how the sick lay on a narrow pallet, severed from all
worldly concerns and enjoyments, fed on bread and water, is with his phy
sicians night and day ; he exhorts the penitent, " Afflict thyself as much as
thou canst ; seek also the grief of like-minded brethren to aid thee to be
freed; shew me thy bitter and abundant tears, that I may mingle mine;
take also the priest as partaker of thy affliction as a father ; be of good
courage toward, him who begat thee as to God, more than toward earthly
parents. Shew him without shame the things hidden. Bare the secret
C C

386 Pacian, S. Chrysostome;
Notes places of the soul, as shewing to the physician a hidden malady; he will
on De take care of both thy modesty and thy cure."
 • Pacian closely imitates Tertullian, and, with him, is speaking of public
FES_ penance and of the benefits of the intercession of the Church, and, with
sion . S. Ambrose, of those who having sought a course of penitence afterwards
shrunk from it ; he is speaking also of such sins as made the reception of
the Holy Communion, without previous penitence, dangerous. The
passages quoted are, " I call you then first, brethren, who having been
guilty of sins, refuse to perform penitence; you, I say, first impudent, then
timid ; after sin, bashful ; who blush not to sin and blush to confess ; who
with an evil conscience touch the holy things of God, and fear not the altar
of God." — Lo, again, the Apostle says to the Priest, ' Lay hands suddenly
on no one, and share not others' sins.' What dost thou, who deceivest the
Priest, deceivest him, if ignorant, or, if knowing imperfectly, bafflest him
by the difficulty of proof? I entreat you, then, brethren, even for my own
peril's sake, by that Lord, from Whom no secrets are hid, cease to veil a
wounded conscience. The sick, when wise, dread not the physicians. —
Now, to address those who well and wisely confessing their sores, yet know
not what penitence is, or the medicine for their sores, and are like those,
who lay open their sores and swellings, tell all to the physicians, as they sit
by, but when bidden, neglect what is to be applied, are disgusted at what is
to be taken." What they refused, he goes on to say, were the sackcloth
and ashes, the fastings and tears of the royal penitent David, the humiliation
of Nebuchadnezzar.
Of S. Chrysostome two passages have already been considered, Note
L, p. 379. In addition to these Bellarmine adduces two from the de
Sacerdot. ii. 3 and 4. " Wherefore there is need of much contrivance,
that the sick be persuaded to subject themselves to the remedies from the
priests, and not this only, but to be thankful for them," and " I could
mention many, who were driven upon the worst of evils, from being required
to undergo penalties worthy of their sins. For we must not simply pro
portion the penalty to the offence, but must consider also the good-will of
the offenders, lest wishing to mend the rent, you make it worse." Bellar
mine infers, that in order to know how to proportion the remedy to the
weakness of the offender, the priest must know all, even the most hidden
sins, and so, that S. Chrysostome must have required their confession. But
S. Chrys. is speaking only of laying on no heavier burthens than men can
bear; not of proportioning the penance to all a person's sins, (which alone
would require this full confession,) but of not imposing in any case, what
he foresees the offender will draw back from. The context itself implies
that confession was not absolutely required. For S. Chrys. is contrasting
the office of pastors of sheep and of men; shepherds know the diseases of
their sheep, and could subject them to what process of cure they would;
pastors could do neither. " First of all it is not easy for man to know the
sicknesses of man, for ¦ no one knoweth the things of a man save the spirit
of a man which is in him.' How then can one apply the cure to a disease,
the nature whereof he knows not, and often cannot tell whether he be

iS1. Chrysostome ; 387
diseased or no ? And when it has become manifest, then it gives him yet
greater difficulty. For he cannot apply the remedy to all with the same
power, as the shepherd to his flock; for in their case he may tie up, and
debar from food, and cauterize, and cut ; but the power of receiving the
remedy lies not with him who administers it, but rather with the sick."
This could not have been written, when the duty of confessing all the most
secret sins to the priest was recognized.
Bellarmine's other passage is, [Hom. 34. al. 33. in Joann. c. 3.] " In-
our sins let us not be ashamed of man, but let us, as we ought, fear God,
Who now also seeth what is done, and will punish then those who repent
not now;" and, " Hast thou done or thought any wickedness, and hidest
it from man? but from God thou hidest it not. But for all this thou carest
not; for the eyes of men, this is thy only fear." " I exhort therefore,
although none see what we do, that each of us should enter into his
own conscience, and set thought as a. judge over himself, and bring
before him all his offences. And if he would not be publicly exposed
on the fearful Day, let him apply the remedies of repentance and heal
his wounds." But this last extract rather shews (as Daille' observes)
that S. Chrys., here as elsewhere, was referring men only to their own
consciences, of their applying remedies for their own sins. And these he
goes on to describe ; first, to break off the sin, secondly, to cultivate the
opposite grace. " Hast thou robbed and made unlawful gains? cease from
rapine, and apply almsgiving to the wound. Hast thou committed fornica
tion ? cease from it, and apply chastity to the wound. Hast thou spoken
evil of thy brother, and injured him? cease evil-speaking, and apply
kindliness. And so let us do severally to all our offences, and not pass
them by." S. Chrys. also is not speaking of persons shrinking from taking
shame by public confession, but of such as are withheld from sin by fear of
man, not of God ; and who therefore forthwith sin, so soon as man's eye is
withdrawn. " Whoso regardeth the shame of man only, and is not ashamed
to do any wickedness when God seeth," &c. and, " Him Who shall judge,
we fear not ; but those who cannot hurt us, of these we stand in awe, and
fear shame from them." The contrast is not between confessing to God
only, (which S. Chrys. encourages, see below,) and not confessing to man,
but fearing man and not fearing God. Greg, of Valentia (ap. Daille")
quotes another passage, which may shew how similar passages need not
apply to private confession to man. (Hom. 20. in Gen. §. 3.) " He who has
done these things [grievous sin] if he would use the assistance of con
science for his need, and hasten to confess his sin, and shew his sore to the
Physician, Who healeth and reproacheth not, and converse with Him alone,
none knowing, and tell all exactly, he shall soon amend his falls. For
confession of sins is the effacing of offences." The words in themselves,
(the more, when compared with other language of S. Chrys.) imply Who
the Physician is, Who alone can " heal;" but S. Chrys. goes on to speak
of the offensiveness of refusing to " confess to Him Who knoweth accurately
all our offences," " Who knoweth all things before they are," " Who
requireth of us nothing heavy and grievous, but only a broken heart, the
C C 2

388 Innocent I, S. Jerome;
Notes pricking of the conscience, confession of the fall, continued cleaving to Him,
on De an(j jje not oniy grants us healing of our wounds, and cleanses us from our
-  " sins, but makes him righteous who before was weighed down by the
FES_ burthen of innumerable sins." It appears from this, that the Fathers,
sion. when speaking of opening our wounds to a physician, do not, as Romanists
seem to think, necessarily mean a human physician.
The passage of Innocent I. relates exclusively to public penance. The
question proposed to him is only, when the term of public penitence should
be closed; Innocent answers, " As to penitents, whether they are performing
penitence for graver or lesser sins, if no sickness intervenes, the practice of
the Roman Church shews that they are to be forgiven on the Thursday
before Easter. But in estimating the weight of the offences, it belongs to
the priest to judge, attending to the confession of penitent and his weeping
and tears when amending, and then bid him be set free, when he sees that
the amends has corresponded. (Ep. 25. ad Decent, c. 7. Constant. Epp.
Rom. Pontif, p. 862.)
S. Jerome, in the first place alleged, is speaking only of confessing in
order to obtain advice; on Eccl. 10, 8. he says, " If the serpent, the Devil,
secretly bite any, and infect him with the poison of sin, no one knowing; if
he who is wounded is silent, and does not perform penitence, and will not
confess his wound, either to a brother, or a master, the master who hath a
tongue which could heal it, cannot easily profit him. For if the sick blush
to confess his wound to the physician, medicine healeth not what it knoweth
not of." In the second he is speaking of the duties of the priest, to whom
confession is made, not of the duty of all to make confession. " Bishops
and Priests not understanding this place (Matt. 16, 19.) take to themselves
something of Pharisaic pride, so as either to condemn the innocent, or think
that they loose the guilty, whereas with God not the sentence of the
priest, but the life of the criminals, is the object of enquiry. In Leviticus,
we read of the leprous, that they are commanded to shew themselves to the
priests, and if they have the leprosy, then the priests reckon them unclean,
not that the priests make them leprous and unclean, but that they have the
knowledge of what is leprous or not, and can discern who is clean, who
unclean. As then there the priest maketh the leprous clean or unclean, so
here the Bishop or Priest binds or looses, not those who are innocent or
guilty, but, according to his office, when he has heard the various natures
of the sins, he knows who is to be bound, who loosed." (L. 3. in Matt. 16.)
A third passage, referred to by Bellarmine, (Ep. 84. ad Pamm. et Occam.
§. 6.) " The simple confession of a fault is a second plank after shipwreck,"
relates simply to the admission of having been in error [those of Origen],
and forsaking them. " Ye have followed me erring; follow me also
amended. Young, we have erred; old, be we amended. Let us join our
groans, unite our tears, weep and be turned to the Lord, Who made us.
Await we not the repentance of the Devil."
Of the passages attributed to S. Augustine, the de vera et falsa
poenitentia is of later date, nor does Bellarmine claim any authority for it,
except what may result from its being cited as of authority by P. Lombard

S. Augustine; 389
and Gratian; the two homilies quoted by Bellarmine are also spurious ; the
former is acknowledged to be so by many, and the Benedictines who produce
parallels out of S. Augustine for most of the homily, adduce none for c. 1.,
where the passage occurs, (Hom. 253. App. olim 12. inter 50.) However,
even it speaks not cf private, but of public, confession, for it begins, " We
are admonished — to confess our sins — not only to God, but also to the
saints and those who fear God," [i. e. Christian people,] and in like way
the other (Serm. 393. which is very unlike S. Augustine) relates to sins,
whereby any has " violated the Sacrament by living ill and profligately,
and so has been removed from the Altar;" and to persons, who delayed
performing penitence and being reconciled, until their death-bed. In one
homily (Serm. 392. al. 49. e. 50.) S. Augustine does speak strongly against
persons trusting to a private, but it is in contrast with the severe discipline
of public, penitence. He is addressing adulterers, and urging them to do
penance in the Church, that they might obtain the prayers of the Church.
" If ye have defiled yourselves — do penance, as it is done in the Church,
that the Church may pray for you. Let no one say, ' I do it secretly, I do
it in the presence of God ; God knoweth, Whose pardon I hope for, that I
do it in my heart.' Is it then said without ground, ' What ye loose on
earth, shall be loosed in heaven?" Were the keys given groundlessly to
the Church? Do we set at nought the Gospel, set at nought the words of
Christ?" As Daille" has further noticed, the text which S. Augustine
alleged from Job, " If I blushed to confess before the people my sins;" his
words, " blushes to kneel to receive the blessing of God," as well as the
example of Theodosius, refer to public penitence: S. Augustine is warning
against the self-deceit which shrunk from public humiliation, and neglected
or despised the absolution given thereupon through the power of the
keys. From his commentary on Psalm 66, Bellarmine quotes the following,
" Be downcast, before thou hast confessed; having confessed, exult; now
shalt thou be healed. While thou confessedst not, thy conscience collected
foul matter; the imposthume swelled, distressed thee, gave thee no rest;
the Physician foments it with words, sometimes cuts it, employs the healing
knife, rebuking by tribulation. Acknowledge thou the hand of the Physician ;
confess ; let all the foul matter go forth in confession ; now exult, now
rejoice; what remains will readily be healed." Bellarmine argues, " all
foul matter signifies all sins," so that " in the judgment of Augustine, all
sins were to be laid open in confession." But to whom ? The whole context
in S. Aug,, before and after, is of confession to God, and to Him only.
S. Aug. is commenting on the words, " Sing unto the Lord all the earth;
let the people confess to Thee, O Lord." He says, " The very singing is
confession ; confession of thy sins and of the power of God. Confess thy
iniquity; confess the grace of God. Accuse thyself, glorify Him; blame
thyself, praise Him ; that He, when He cometh, may find thee thine own,
chastener, and shew Himself thy Saviour." Again he asks, " Fearest thou
to confess to God, that confessing He may not condemn thee ?" then con
trasting confession before man's tribunal and before God, " if robbers

390 Council of Carthage ; Sozomen ; S.Leo;
Notes confessing before men grieve, let the faithful confessing before God,
on De rejoice;" and on the words, "' Let the nations rejoice and exult;' wherein?
P(ENIT- in confession itself. Why? because He is good, to Whom they confess.
CoN" To this end He requireth confession, that He may set the humble free; to
sion. this end He condemneth the unconfessmg, that He may condemn the
proud." And he sums up the words quoted by Bellarmine with the text,
" Let the people confess to Thee." The whole is a remarkable instance
of the way in which Romanists cite her fathers ; Bellarmine never could
have alleged the passage, had he seen the context, or even considered the
words he quotes, where the Physician, to Whom confession is made, is
spoken of as able to " rebuke by tribulation."
The Council of Carthage, (at which S. Augustine was present,) decreed,
" That to penitents, there be prescribed, according to the judgment of the
Bishop, periods of penitence, according to the difference of their sins."
" Penitents" signifying " those who publicly performed penitence;" this
implies only, that the Bishop knew the sins for which they did penitence.
Sozomen, in like way, (H. E. vii. 16.) is speaking of such sins only as
subjected to public penanee. He is relating what occasioned the office of
the public penitentiary priest to be abolished. He says, in the words
quoted by Bellarmine, " Since to be altogether free from sin required a
more divine nature than man's, but God enjoined forgiveness to be given to
those who repented, though often sinning, in asking pardon it was necessary
to confess the sin;" but for the nature of this discipline he refers to^the
practice of the Western, and especially the Roman Church, where it was
" diligently kept up." And this, which he describes, is altogether the
discipline of public penitence, how the penitents stood in a place apart,
downcast and mourning, remaining excommunicate, weeping, the Bishop
and congregation weeping with them, and at last were rejoined to the
Church. " This the Roman priests observe from the first," he adds, " and
even down to our times." The only Roman practice then known to
Sozomen was one in which sins were privately confessed with a view to
public penance. For these, besides the public humiliation, " each in private
willingly afflicted himself, either by fastings, or by foregoing washing,
or by abstinence from food, or by other things enjoined him," (ib.) so that
in the public penitence, the priest directed a private self- affliction cor
responding with it ; whence passages, which speak of opening the sins
to the priest, for him to impose fitting remedies, do not imply mere private
penance. Two passages of S. Leo may yet be added both for his name, and their
intrinsic interest. The first relates to an innovation of some Italian
Bishops, in publishing the sins for which penitents did public penitence.
" That presumption,, contrary to the Apostolic rule, which I have lately
learnt to be practised by some, taking unduly upon themselves, I direct
should by all means be removed, and that a written statement of the nature
of the crimes of each should not be publicly rehearsed, since it suffices that
the guilt of the conscience be laid open to the priests alone in secret con
fession. For although that fulness of faith, which out of the fear of God

S. Leo; 391
fears not to take shame before men, seems to be praiseworthy, yet because
the sins of all are not of such sort, that they who ask to do penitence, fear
not their being published, let so unadviseable a custom be done away, lest
many be kept from the remedies of penitence ; either being ashamed, or
fearing that actions, for which they may be punished by the laws, should be
discovered to their enemies. For that confession suffices, which is made
first to God, then to the priest also, who draweth near to pray for the sins
of the penitents. For so at length may more be stirred up to penitence, if
the sins confessed by the penitents (poenitentia confitentis) be not published
in the ears of the people." (Ep. 136. al. 80. ad Episc. Camp. &c. fin.)
Of this, Bellarmine quotes only the sentence, which speaks of confession
to the priest alone sufficing ; but S. Leo is neither arguing for the sub
stitution of private for public penance, (as now in the Roman Church,) nor
for the confession of all sins, but only maintaining the ancient practice as
to public discipline, and preventing an additional burthen being laid upon
those who did penitence publicly.
The other passage of S. Leo is in answer to Theodoras, " enquiring, what
the rule of the Church prescribed as to the order of penitents." S. Leo
answers, " The manifold mercy of God in such wise succours man in his
falls, that not only by the grace of Baptism, but also by the medicine of
penitence, the hope of eternal life is restored; so that they who have
violated the gift of regeneration, condemning themselves by their own
sentence, may come to the remission of their crimes (criminum), the succour
of the Divine goodness being so ordered, that the forgiveness of God cannot
be obtained but through the supplication of the priest. For the ' Mediator
between God and man, the Man Christ Jesus,' hath delivered this power to
those set over the Church, that they should admit to the doing of penitence
those who confess, and when cleansed by a healthful satisfaction, should,
through the door of reconciliation, admit them to the participation of the
Sacraments." Ep. 108. (ol. 91.) ad Theod. c. 1.
Bellarmine argues, " That S. Leo is speaking of secret confession, and
that, of all even secret sins, is clear, both from the former passages, and in
that the priests could not appoint the doing of the befitting penitence,
without an accurate knowledge of all sins ;" but (as Daille" observes, iii. 18.)
all the language of S. Leo relates to public penitence, and such sins for
which penitence was then done. The enquiry of Theodoras relates to these
alone ; the answer speaks of those only which " violated the gift of re
generation;" of grievous sins, whichshut out the sinner from the communion
of the Church ; it relates to his restoration to that communion, not to the
confession of those who continued in it, and whose sins did not exclude
them from it °.
n DailM notices besides, (after Ar- Joann. Ep. 185. ad Bonifac. $. 45. de
nauld, part 2. de la freq Comm. c. 4. Civ. D. xiv. 9. Ench. c. 64. de Perf.
p. 251 sqq.) that the word " crimes" in Just. c. 9. his other authorities are
S. Augustine and others signifies " sins more modern, add in Ps. 118. Serm. 3.
for which public penance was done," §. 2. c. 2. Epp. Pelag. i. u. 4.] but
[see e. g, Ep. 157. ad Hilar. §. 3. indeed the whole language implies it.
Arnauld quotes also Aug. Tract 41 . in

392 Difference between ' venial' and ' mortal' sins in
Noies Such being the evidence which Romanists produce in the five first
on De centuries, it is needless to examine further; it exhibits the system of
PtENIT- public discipline in that period, and shews that, in the latter part of it from
CoN" the fourth century, grievous sins were privately laid open to the priest, with
sion. a view to his assigning a course of public penance proportionate to them.
Throughout, there is nothing corresponding with the modern practice of
the Church of Rome, established by the Council of Trent, to be held as a
Divine ordinance, under pain of anathema. On the contrary, the sins so
to be confessed were of a very grievous kind, such as were to be blotted
out through a long and painful cottrse of public penance, sins which ex
cluded from Communion, and for a time even from presence at the prayers,
and into which if the absolved penitent relapsed there was no second
reconciliation open to him, but he remained until the end of his life ex
communicate. The penance allotted to them was prescribed by Canons ;
and sins which did not fall under these Canons were neither confessed nor
made subject of penance. This S. Gregory of Nyssa (Ep. ad Letoium,
can. 6.) expressly says of " avarice." " The other sort of ' idolatry,' for
so the Divine Apostle calls ' covetousness,' I know not how it was over
looked by our fathers and left without any remedy prescribed {ah^i-nmtt) ;
whence it happens that this malady abounds very much in the Church, and
no one troubles those, who are brought to the Clergy, whether they be
defiled with such sort of idolatry." [i. c. when they are accused of other
sins, that they may be put out of the Church, and so their life becomes the
subject of examination, no one enquires as to this.] " But as to these
things, since they have been passed by by our fathers, — we think it sufficient
to heal them, as we best may, by the word of teaching, purging by the
word these plethoric diseases of covetousness." But, besides the Canons,
the fathers themselves explain what they mean by " capital" sins, shewing
that their distinction between " capital" and " venial" is not the same as
that of * mortal" and " venial" in the Roman Church. Thus Tertullian
(de Pudic. c. 19.) enumerates as such " murder, idolatry, fraud, denial of
the faith, blasphemy, adultery, and fornication, and any other violation of
the ' temple of God,' " and even when writing with the severity of a Mon
tanist, he classes as venial " unjust anger beyond the going down of the
sun, or laying hands on, or rash swearing, or breaking a covenant, or lying
either out of shame or necessity." In another place, (c. Marc. iv. 9.) he
recounts " seven spots of capital offences, Idolatry, blasphemy, homicide,
adultery, fornication, false-witness, fraud." Above, de Idol. c. 1. p. 220. he
counts " idolatry, murder, adultery, fornication, fraud," as " swallowing up
salvation," and separates from them, apparently, " covetousness of the world,
lasciviousnesses and drunkenness, injustice, vanity, lying." Origen (Hom.
2. in Jud. §. 5.) distinguishes sins into two classes, one for which public
penitence was done, and there was public excommunication: the other
(mental sins) came under the cognizance of God only, and the sinner is by
Him at last excommunicated, by the withdrawal of His Holy Spirit. " We
for whom these things are written ought to know, that if we sin against the
Lord, and worship as God the lusts of our mind and of the flesh, we also

the Ancient, and Modern Roman, Church. 393
are delivered and by apostolic authority given over into the hands of Satan.
Hear himself saying of him who had sinned, ' I have given,' &c. (1 Cor. 5,
5.) Thou seest that not only by His Apostles did God deliver offenders
into the hands of the enemy, but by those also who preside over the
Church, and have the power not only of loosing but of binding, sinners are
given for the destruction of the flesh, when for their sins they are separated
from the body of Christ. And, as seems to me, men^now also are from
the Church delivered into the power of Satan, 1) as we said above, when
his offence is manifest to the Church, and by the priests he is expelled
from the Church, that being noted of all, he may be ashamed, and on his
conversion what follows, may belong to him, ' that the spirit may be saved
in the Day of the Lord :' 2) when his sin is not manifest to men, but God
Who seeth in secret, perceiving his mind and soul serving vices and
passions, and in his heart not only the love of the world, but avarice also,
or lust, or vain-glory, or the like, the Lord Himself delivers such an one
to Satan. How? He departs from his mind, and turns away, and flees his
evil thoughts, and unworthy desires, and leaves the house of his heart
empty." S. Cyprian de Pat. c. 9. recounts three chief classes, " adultery, fraud,
homicide." Pacian (Parsen. ad Pcenit. p. 315.) and others, idolatry, murder,
fornication, as founded on Acts xv. (see ab. note A on Apol. fin. p. 109.)
S. Augustine (Tr. 1 2. in Joann. §. ult.) counts " murders, thefts, adulteries,' '
and contrasts with them, " what seem slight sins of the tongue or of the
thoughts, or want of moderation in things lawful." Elsewhere, explaining
Tit. i. 7. he classes as " crimes" " from which every Christian should be
free," (as opposed to venial sins,) " murder, adultery, any uncleanness of
fornication, theft, fraud, sacrilege, and the rest of this sort.'" Tract 41. in
Joann. Ep. 185. ad Bonif. In Hom. 352. de Util. pcenit. §. 8. he gives as
instances, " murders, sacrilege, adulteries," and this with reference to
public penitence and confession. " There remaineth a third sort of peni
tence. It is a heavier and more mournful penitence, to which they who
are subjected are those properly called ' penitents' in the Church, being
severed also from partaking of the Sacrament of the Altar, lest by re
ceiving unworthily, they eat and drink judgment to themselves. That
penitence then is mournful. The wound is grievous ; perhaps adultery has
been committed, perhaps murder, perhaps some sacrilege ; a grievous thing,
a grievous wound, deadly, mortal ; but the Physician is Almighty. Now
then after the deed has been suggested, entertained, consented to, per
petrated, like a ' four-days' corpse he stinketh;' but not even him hath
the Lord forsaken, but hath cried, ' Lazaras, come forth.' The weight of
the tomb hath yielded to the voice of mercy ; death hath yielded to life ;
he who is from beneath to Him above. Lazaras is raised; hath come forth
from the tomb; and was bound, as men are in the confession of sin, while
performing penitence. They have already come forth from death; else
they would not confess. The very act of confession is to come forth from
the hidden place of darkness. But what saith the Lord to the Church ?
' What ye loose on earth, shall be loosed also in heaven.' Accordingly
when Lazaras was coming forth, because the Lord fulfilled the goodness of

394 6'. Augustine requires confession of great acts of sin only;

Notes His mercy, to bring forth to confession the dead, buried, stinking, the
ON De ministry of the Church fulfils the rest, ' Loose him and let him go.' "
Pcenit. ^^ ^g h^ &g ^^ cour3e of fall and recovery; sin, grievous, by
J™' which a man becomes as a putrid corpse, with no power to rise again; the
sion. voice of Christ awakening him and giving him life, by giving him repent
ance, whereby he publicly confesses and bewails his sin, absolution " freeing
him from the bonds of the sins which he had committed." But no Roman-
¦ ist would contend that all the sins which his Church calls " deadly" take
away life wholly, as S. Augustine here describes. In another place, (as
Daille observes, iv. 20.) S. Augustine distinguishes from the sins figured
by this death of Lazarus, sins of concupiscence, of those " who have the
sin within in the heart, not as yet in deed;" and these, having sinned
within, are, he says, like Jairus' daughter, raised within. " This resur
rection of the dead soul takes place within, in the secret places of the
conscience." (Serm. 98. in Luc. vii. §. 5.) Sins of concupiscence were
then, according to S. Augustine, healed, without confession, within the
soul by Christ Himself. Yet confession of these is expressly required by
the Council of Trent, and they form the dangerous part of the Roman
confessional. In another place, S. Augustine equally limits the remission
through confession and penance to great crimes, great overt acts of sin.
" Those whom you see do penance, have committed great crimes, either
adulteries, or some enormous deeds; for if their sins were only light, the
daily Prayer would suffice to blot out them. Sins then are remitted in three
ways in the Church, in Baptism, in [the Lord's] Prayer, in the humility of
the greater penitence." de Symb. ad Catech. fin. t. vi. p. 555. In another (Ep.
265. ad Seleucian. §, 7.) making the same threefold division, he limits penance
to sins which require excommunication, and says, that the term "penitent" | f
was limited to these. " Men do penitence, if after Baptism they so sin,
as to deserve excommunication and subsequent restoration ; such are they
who iu all Churches are properly called ' penitents.' " The same statement
as to the meaning of " penitents," with the same contrast between sins so
grievous as to require excommunication, and those cleansed by the daily
use of the Lord's Prayer, recurs de Fid. et Op. c. 26. (add on this last
Ench. u. 70. 71.) In the de Fid. et Op. c. 19, he identifies again, " mortal"
with such as " subject to excommunication." " Even they who think
that the rest are readily compensated by alms, yet doubt not that there are
three sins deadly and to be punished* by excommunication, unchastity,
idolatry, homicide."
On this ground alone, then, it would be clear, that when S. Augustine
(Serm. 351. de util. poenit. 1.) speaks of this third sort of penitence as
relating to the sins against the Decalogue, (c. 4. §. 7.) he means, as in
other places, palpable overt acts of sin, not those committed in thought
only; and this the more, since he explains himself by reference to Gal. 5,
21, where St. Paul is speaking of overt sins of the flesh. " The third
performing of penitence is that which is to be undergone for those sins,
contained in the Decalogue of the Law ; and of which the Apostle says,
' They who do such things shall not inherit the kingdom of God.' " They

sins,r emitted on public penance, or else by the Lord 'sprayer : 395
are also, again, sins involving excommunication by ecclesiastical discipline,
and it is the subjection to this discipline which he is recommending.
" Lastly, let such a sentence issue from the mind itself, that a person
judge himself unworthy to partake of the Body and Blood of the Lord; so
that he who dreads lest by the final sentence of the Supreme Judge he be
severed from the kingdom of heaven, be by the ecclesiastical discipline
severed for the time from the Sacrament of the heavenly Bread." In the
de Dono Perseverantise, c. 4. he, as well as S. Cyprian, on whom he is
commenting, identifies sins which exclude from the Body of Christ and
from ".His body, which is the Church," as though those only should
exclude from the one which shut out from the other. S. Cyprian's words
are, " This bread we pray may be daily given us, lest we who are in
Christ, and daily receive the Eucharist, as the food of salvation, be,
through the intervention of some heavier sin, separated from the body
of Christ, while) held back and not communicating, we are forbidden the
heavenly bread." S. Augustine's comment; " These words of the holy
man of God shew, that the saints pray for perseverance from the Lord,
when with this view they say, ' Give us this day our daily Bread,' that
they.be not separated from the body of Christ, but remain in that holiness,
whereby they are guilty of no sin, whereby they may deserve to be
separated from it." The same is stated by a class of persons, anxious for
daily communion amid daily infirmities, spoken of by S. Augustine, Ep. 54.
ad Januar. u. 39. " But if the sins be not so great that a person ought to be
excommunicated, he ought not to separate himself from the daily medicine
of the Body of the Lord."
Such then being the sins which were the subjects of S. Augustine's
" Third sort of penitence," he is a distinct witness that in his day, no
confession was required of any other. For the three sorts of remission
upon penitence, upon which he so often insists, are, 1) in Baptism, for the
sins of the previous life ; 2) by the daily use of the Lord's prayer with
fasting and alms, for those of daily incursion; and, 3) public penitence".
Serm. 351. §. 2 sqq. 352. §. 2 sqq. Ep. ad Seleuc. 1. c. &c.
This use of the Lord's prayer he sets forth as in itself a sufficient
cleansing for the Holy Communion, (accordingly without any distinct con
fession,) " For sins incident to men and bearable, and the more frequent
because the less, God hath established in the Church now in the season of
mercy, a daily medicine that we should say, ' Forgive us our debts, as
we forgive our debtors,' that with face cleansed through these words we
may approach to the Altar ; with face cleansed through these words, we
0 S. Thomas (Summa. 3 p. q. 90. art. Baptism. The 2d change is by the
ult.) following this distinction, regards reformation of the past life, when now
the three sorts of penitence, as 1) birth decayed, and this belongs to the repent-
to a new life, 2) restoration of one ance of mortal sins after Baptism. The
decayed, 3) change to greater per- 3d chr.nge is to a more perfect opera-
fection. " There is a threefold change tion of life, and this belongs to the re-
purposed by the penitent. The 1st by pentance for venial sins, which are
a regeneration to a new life, and this remitted through some fervent act of
belongs to the penitence which precedes charity, as said above."

396 S. Cyprian and Origen — modern confession not requisite.
Notes niay partake of the Body and Blood of Christ." (Serm. 17. §. 5.) Again
on De he makes this very act the confession whereby a man is cleansed;
 111 and still in contrast with great overt sins. " Thou who speakest, art
," thou 'without spot or wrinkle?' What dost thou here in the Church,
sion. which saith, ' Forgive us our debts?' She confesseth that she hath debts
to be remitted. They who confess not, are not therefore without them,
but therefore will not have them remitted. Confession heals us, and a
heedful life, a humble life, prayer with faith, contrition of heart, tears
unfeigned flowing from the source of our hearts, that the sins, which we
cannot be without, be forgiven us. Confession I say as the Apostle John
saith, ' If we confess our sins,' &c. But, because I say we cannot be here
without sin, we may not commit murders or adulteries, or other death-
bringing sins, which slay at one blow. These things doth not the Chris
tian, who hath a good faith and good hope ; but those only which are wiped
away with the daily sponge of prayer. Let us say daily, humbly, and
devoutly, ' Forgive us our debts,' yet so as to do what follows, ' as we also
forgive our debtors.'" (Serm. 181 fin.) Again he speaks of it, as in a
manner our daily Baptism for sins of infirmity, and so washing them out
without further confession; " What the Apostle says of the ' washing of
water by the word,' is so to be taken, that by the same washing of regene
ration and word of sanctification all the ills of regenerate men are cleansed
and healed; not only the sins which are at once altogether remitted in
Baptism, but those also afterwards contracted by human ignorance and
infirmity; not, that Baptism be repeated as often as men sin, but that by
the fact that it is once given, there is obtained for the faithful, pardon of
all sins both before and after. For what would penitence avail either
before Baptism, unless Baptism followed, or after, unless it preceded?
In the very Prayer too of the Lord, which is our daily cleansing, with what
fruit, what effect, would men say, ' forgive us our trespasses,' unless they
who said it, were baptized?" (de Nupt. et Concup. i. 33. add op. imp. c.
Jul. ii. 212. de Pecc. Mer. iii. fin. de Perf. Just. Hom. c. 8. §. 18.)
It is plain from these passages that S. Augustine knew of no other
confession, than that of great sins, for which men were excommunicated,
and that lesser sins he believed to be remitted on daily confession to God
only, in His Son's words by us as members of His Son.
Other of the passages also, above adduced from Bellarmine, so far from
proving the indispensable necessity of confession, do, in fact, furnish argu
ments of the contrary; thus, the way in which S. Cyprian (de Laps. c. 4.)
praised those who did penance for, and therewith confessed, the thought of
denying the faith, implies that they were not ecclesiastically bound so to
do. Origen, again, many ways implies the absence of any such discipline ;
1) in the very difficulty which gives rise to one of the statements, quoted
by Bellarmine. It is in reference to the different sacrifices appointed in
the law, for sin; " But perhaps some Hearers in the Church will say, The
ancients were better off than we, in that various sacrifices were provided
whereby pardon was granted to sinners. With us there is only one forgive
ness of sin, which is at the beginning given through the grace of Baptism

Origen — manycuresforsin,confessioninpublicpenanceonly. 397
After this no mercy or freedom is allowed to the sinner." For, (as DaiHe"
argues, iii. 7.) such a difficulty never could have existed, had the discipline
of the Ancient Church been such as that of the Roman now, wherein
a second Sacrament is provided for the remission of the sins committed after
Baptism, and any one, daily confessing, may be daily and that plenarily
absolved. The difficulty implies that the remedy was at least indefinite
or rare, not distinct and frequent, like the Sacrifices of the Old Law.
2) Origen meets the difficulty first by admitting the fact; " It is fitting
that a severe discipline should belong to the Christian, for whom Christ
died." 3) In setting forth the remedies, which God had laid up in the New
Covenant, he speaks of them as so many ways in which forgiveness might
be had for sin, and this as corresponding to the different Sacrifices of the
Old. " Thou hast heard how many sacrifices there are for sin in the Law.
Hear now how many remissions of sins there are in the Gospel. The
1st is that, whereby we are baptized to the remission of sins. The 2d in
the suffering of martyrdom. The 3d that given for almsgiving, for the
Saviour saith, ' but give alms, and behold all things are clean unto you.'
The 4th that, whereby we also forgive our brethren their sins, for thus
saith our Lord and Saviour Himself, ' if ye forgive your brethren from the
heart their trespasses, your Heavenly Father will also forgive you your
trespasses.' The 5th is when one turneth a sinner from the error of his
way, (S. Jas v. 19, 20.) A 6th is also through the abundance of love, as
also the Lord Himself saith, " Verily I say unto you, ' her sins, being
many, are remitted to her, because she loved much.' " And then follows
the 7th, the laborious and painful course of public penitence, in which
alone confession is spoken of.
Since then the remission of sins in these is promised, upon our Lord's
own authority, to the qualities of mind or actions spoken of, and no mention
is made of confession in them, but mention is made of it in that one, in
which we know it to have been used, it seems obvious that in it only was
it required. Bellarmine tries to set this aside, by arguing, that these
several modes of remission were not independent of each other, " but that
most included the others, at least ' in desire' (in voto) ; for that almsgiving
or forgiveness of injuries alone and the rest (though of benefit in their
degree) did not suffice to justification without Baptism, actually or in
desire, and as these suffice not for the unbaptized without Baptism, so neither
for the baptized without confession actually or in desire." But this is not
so ; for first, the several modes of remission are set forth by Origen as
being each complete in itself and for its own end; Baptism is admitted to
be so for the time plenarily; Martyrdom was held to take the place of
Baptism, or renew it, if wasted; (see ab. on Apol. fin. p. 106. n. b.) the
others after Baptism are set forth as belonging to Christians ; the very
question is, " What remedies has a Christian after the first remission in
Baptism?" Origen answers, " Martyrdom, &c. ;" the very case presupposes
that they are appointed for baptized persons ; it is then no argument that
because they would not be available alone to unbaptized persons, therefore
they are not so without another condition, confession, of which no mention

Pcenit,
CON-FES-
SION.

398 Remedies in Origen distinct, not implying confession.
Notes is made at all. Then also it suffices that the absence of any one does not
pJIi^t destr°y tne value of another in itself; almsgiving is sufficient without the
forgiveness of brethren, if any one, (as may often be,) have none to forgive ;
forgiveness, without almsgiving, if any one have nothing to give ; and so
on. It is not the mere absence of any of these means, but the presence of
some positive quality, in itself offensive to God, which would vitiate the
rest ; as, if any were unforgiving, churlish, unloving, &c. ; else Origen,
presupposing of course " an honest and true heart," states each of these
ways to be appointed means whereby God severally forgave sins, as He did
through the several sacrifices under the law. Origen sums up, by parallel
ing these means severally with the sacrifices; but as those sacrifices were
not all offered together, so it is plain that he did not suppose these means
to be necessarily required together ; almsgiving, forgiveness of brethren,
exceeding love, conversion of a sinner, if existing in such degree as to be
indeed sacrifices to God, had, Origen states, the promise of forgiveness of
sin annexed to them. In the same way, the several means pointed out in
Holy Scripture for effacing past sin, are inculcated, as separate, by S.
Chrysostome and Cassian P.
It has been above remarked, how S. Gregory of Nyssa, in the Epistle
quoted in proof of private penance, expressly leaves cases for which
public penance had not been assigned, to be ' healed by the word
of teaching only.' S. Chrysostome also in the passages cited to prove

P S. Chrysostome sets forth in this
way the several remedies against sin,
(de Pcenit. Hom. 3. ol. 9.) and Cassian
(Collat. 20,8.) having recounted charity,
(1 Pet. 4, 8.) alms, (Ecclus. 3, 6.)
tears, (Ps. 6.) confession, (Ps. 32. Is.
43.) affliction of body, (Ps. 25, 18.)
amendment, (Is. 1.) intercession, (1
Joh. 5. Jas. 5.) mercy and faith, (Prov.
16, 6.) conversion of others, (Jas. 5.)
forgiveness, (Matt. 5.) applies it thus,
" Seest thou how many avenues of
mercy the clemency of the Saviour has
opened, so that no one, longing for sal
vation, should be crushed by despair,
seeing himself invited to life by so many
remedies. For if, through bodily weak
ness, thou pleadest that thou canst not
efface sins by the affliction of fasts, nor
say, ' My knees are weak through fast
ing, and my flesh faileth for want of
fatness,' ' For I have eaten ashes for
bread, and mingled my cup with weep
ing ;' redeem them with largeness of
almsgiving. If thou hast not what to
impart to the poor, (although the plea
of indigence and poverty excludes none
from this work, since that widow's
though but two mites are preferred to
the large gifts of the rich, and the Lord
promises He will reward the cup of cold

water,) certainly without these, thou
mayest be cleansed by amendment of
life. But if thou canst not, by the ex
tinction of all vices, attain the perfection
of virtues, exert a pious anxiety for the
salvation of others. If thou art not
equal to this ministry, thou canst ' cover
sins' by the affections of ' charity.' If
a certain remissness of mind make thee
weak in this too, at least by prayerand the
intercession of the holy, with a feeling
of humility, implore the remedies for your
wounds. Lastly, who is there who can
not suppliantly say, ' I have made
known my sin unto Thee,' &c. so that
by this confession he may attain to add
with confidence, ' and Thou hast forgiven
the iniquity of my sin.' To these Cas
sian, like S. Chrysostome, (see below,)
subjoins the use of the Lord's prayer,
closing the whole by saying, " that
although we do all these things,
they will not suffice for the expiation of
our sins, unless the mercy aud loving-
kindness of our Lord blot them out,
Who when He hath seen our services
offered with a devout mind, receives our
petty efforts with His unbounded large
ness, saying, ' I, I am He Who blot
out thine iniquities for My own
sake."

S. Chrysostome — Confession lo God Alone sufftceth. 399
private confession, shews that the 6ins of the people were unknown to the
priests. But besides these, there is other distinct evidence that confession was
not regarded as essential to remission. This is chiefly furnished by S.
Chrysostome 1, who yet, as alleged by Bellarmine, recommends public
penitence, and himself enforced if; still he most distinctly alleges that
confession to God suffices for forgiveness, and this so repeatedly, and so
strongly, as to leave no question as to his meaning-. Certainly no
words could be used, which should exclude any other meaning, if his do
not. Thus he says, " Not this alone is wondrous, that He remits us our
sins, but that He does not reveal, nor make them manifest or open, nor
compels us to come forward and speak out our transgressions, but bids us
plead before Him Alone and confess to Him ;" (he uses the very technical
word iltfuXayiirxirfai,') again, " confess to God Alone thy sins; ' against
Thee only have I sinned, and done evil before Thee,' and thy sin isforgiven,"
(Hom. de Poenit. 3. (ol. 9.) t. ii. p. 300.) and after contrasting the willing
ness with which men would even with shame confess to an earthly judge,
" despising the shame through longing for safety," he adds, "but here this
is not so, but He remits the sins also, and compels not to parade them in
the presence of others, but seeks this one thing only, that he who enjoyeth
the benefit, should learn the greatness of the gift. How then is it not
preposterous, if when, wherein He benefits us, He is satisfied with the
testimony from us alone, we, wherein we serve Him, seek to have others
as witnesses, and do any thing for display?" (Catech. 2. ad ilium. §. 4. t. 2.
p. 240. ol. Hom. 21. ad Pop. Ant.) This language he uses in other places
as even with reference to grievous sins, fornication or adultery, " if he [the
sinner] will converse alone with Him, no one knowing, and will utter
every thing accurately, he shall soon repair his offences." (Hom. 20.
in Gen.) and putting the words in the very mouth of God, " ' I
compel thee not,' He saith, to come into the midst of a theatre, sur
rounded by many witnesses. Tell Me Alone thy sin apart, that I may
heal the sore, and free from the pain." (Hom. 4. de Laz. §. 4. t. i. p. 758.)
Again, in a passage remarkable for acknowledging what Romanists seem
to forget, that there is shame in confessing sin at all, even though man be
not by, if any but realize what his defilements are, and how holy God is ¦
" But thou art ashamed and blushest to utter thy sins ; nay, but even
were it necessary to utter these things before men and display them not
even thus shouldest thou be ashamed ; (for sin, not, to confess sin is
« The passages were broughttogether, Oxf. Tr. as afterwards by Nilus Ep 3
and the Romanist attempts to do away ad Charicl. Presb. init. Method an"
their force, considered by Daille, (iv. Goar. p. 893. (quoted by Tournelevl the
28-32.) Council of Trullo, Can. 89. and S
' Public penitence is distinctly re- Chrysostome speaks of exercising it
cognized by S. Chrysostome as existing himself, Hom. de Dav. 1. u. Hom. 1 7
in his time, Hom. 3. de David et Saul, in Matt.
init. Hom. 3. in Eph. v. fin. p. 132.

400 Variety of ways in which S. Chrysostome inculcates
Notes shame,) but now it is not even necessary to confess before witnesses. Be
on De the examination of transgressions in the thoughts of conscience. Be the
 -'judgment-seat unwitnessed. Let God Alone see thee confessing, God Who
" upbraideth not sins, but remitteth sins on confession. But thou hesitatest
sion. even thus, anddrawest back? Iknow that conscience endures notthe memory
of its own transgressions. For if we come to recall our transgressions, the
mind starts, like an untamed, ungoverned, colt. But hold it to, rein, soothe
it with the hand, pacify it, persuade it, that if it confess not now, it shall
confess there, where the punishment is greater, the exhibition fuller; here
the judgment-seat is without witnesses, and thou who hast sinned judgest
thyself; there every thing will be done in the midst of the theatre of the
whole world, unless we anticipate it here, and efface them." (Hom. non
esse ad gratiam concionand. §. 3. t. 2. p. 663.) Again, (speaking of
the approach to the Lord's Table,) " Wherefore he (the Apostle)
says, ' Let each prove himself, and then let him come, and he biddeth
us not prove ourselves, the one to the other, but each himself, making
the Judgment-seat private, the proof unwitnessed.' " (Hom. 28. in
1 Cor. §. 1.) In another place (Hom. de Pcenit. 2. init. ol. de Pcenit.
Achab t. ii. p. 287.) he words it differently, that he requires nothing else
but confession to God; " Hast thou sinned? say to God, ' I have sinned;'
what toil is there herein? what long course? what difficulty to say the
word, ' I have sinned?' For unless thou confess thyself a sinner, hast
not thou the devil as accuser ? Be beforehand, and take from him his pre
rogative, to accuse. Why then art thou not beforehand with him, uttering
the sin and blotting it out, knowing that thou hast an accuser who cannot
keep silence? Thou hast sinned; enter the Church; say unto God, ' I
have sinned;' I ask of thee nothing else but only this: for Holy Scripture
says, ' tell thou first thine iniquities that thou mayest be justified,' tell thy
sin that thou mayest be free from thy sin." In another (Hom. 31 . in Hebr.
§. 3.) he expresses it, that confession in thought suffices; " Let us per
suade ourselves that we have Sinned. Let us not say so with the tongue
only, but with the mind; let us not call ourselves only sinners, but let us
also count up our sins, recounting each severally. I tell thee not, expose
thyself to public show, nor accuse thyself to others, but I counsel thee to
obey the Prophet who saith, ' Reveal thy way unto the Lord;' confess
these things to God; confess thy sins to the Judge; praying, if not with the
tongue, yet with the memory, and so obtain mercy." Again, in the same
contrast with " a theatre" and "witnesses," he says, " Within, in the con
science, none being present except the All-seeing God, enter into judg
ment and examination of sins, and reviewing thy whole life bring thy sins
into the judgment of thy mind; correct thy transgressions; and thus with
a pure conscience, touch the Holy Table and partake of the Holy Sacrifice."
(Hom. de Pcenit. 6. (ol. 8.) fin. t. 2. p. 326.) Again, as he exhorted to
confess " to God, Who upbraideth not," so also as " to Him Who already
knoweth," (which could not be said of confession to God in presence of a
priest,) " If this Lamech declined not to confess the murders he had com-

sufficiency of confession to God, exclusive of man. 401
mitted, how should we be objects of pardon if we will not confess our sins
to Him Who accurately knoweth all our transgressions? For doth He
wish to learn because He knoweth not? He Who knoweth all things
before they are, requireth confession from us, not because He knoweth not,
but willing, at once, that we through the Confession, should come to a
sense of our offences, and shew forth our thankfulness." (Hom. in Gen. 1. c.)
And to obviate all doubt he contrasts this confession with that to a single
fellow-servant. " Nothing is so destructive to sin, as to accuse and con
demn it with repentance and tears. Hast thou condemned the sin ; thou
hast put off the burden. And who saith so ? God Himself, Who judg-
eth. ' Tell thou first thy sins, that thou mayest be justified.' For why
art thou ashamed and blushest, to tell thy sins? Tellest thou them to
man, that he may reproach thee ? Confessest thou to thy fellow-servant,
that he make a show of thee ? Thou shewest the wound to the Lord, Who
careth for thee, The Friend, The Physician. For though thou tellest not,
is He ignorant, Who knew, even before it was done? Why then not tell
it ? Does sin, on thy confession, become more burthensome ? Nay, but
milder and lighter. And He therefore bids thee tell, not to punish butto par
don thee ; not that He may Himself know the sin (for how should He Who
knoweth ?) but that thou mayest learn what a debt He pardoneth." (Hom.
4. in Laz. 1. u. p. 758.) This also S. Chrysostome sets forth as the pro
vision for the whole tenor of life, continual confession of sin, as he else
where (Hom. 31. in Hebr. 12. c. 2.) dwells on the necessity of holding it
continually in remembrance, " Wherefore I exhort and beseech and entreat
you to confess (i£apu;iiyiiirAu) unto God continually. I do not bring thee
into any theatre of thy fellow- servants, nor compel thee to reveal thy sins
to men; unfold thy conscience to God, and to Him shew thy wounds, and
of Him ask the remedies ; shew them to Him who reproacheth not, but
healeth. For though thou be silent, He knoweth all things. Speak then,
that thou mayest gain ; speak, that here putting off (thy sins) thou mayest
depart thither clean, and be freed from that intolerable display there."
(Hom. 5. de incomprehens. Dei nat. §. 7. t. i. p. 490.)
There could, if Romanists would fairly consider this, be no way in which
confession to God alone, exclusive of man, could be expressed, if not here.
S. Chrysostome says, "to God Alone," " apart in private," (kxt",%x>) " to
Him Who knoweth beforehand," " no one knowing," " no one present
save Him Who knoweth," " God Alone seeing," " unwitnessed," " not to
man," " not to a fellow-servant" " within" " in the conscience," " in the
memory," "judging thyself," [in lieu of the Priest being the judge,]
" proving ourselves, each himself, not the one to the other," " in Church,
to God." [i. e. in the general Confession.] Accordingly, one Romanist
writer boldly pronounces all these passages spurious ; and (since they are
unquestionable) another of great name, Petavius, condemns them as
" being uttered in a declamatory way to the ignorant multitude for
the sake of impressiveness." But certainly, poor as such an excuse
would be for what, according to Romanists, is false teaching, the passages
are too numerous and too uniform, to admit of it ; they manifestly contain
Dd

402 Language of Cassian, S.Ambrose, S. Hilary, S. Augustine,
Notes S. Chrysostome's settled teaching, and Petavius condemns them as
on De « devoid of sound meaning, if fitted to the rule of the exact truth."
 - The statements of S. Chrysostome do not stand alone ; in his comment
_ g_~ on our Lord's prayer, there is a remarkable parallel with S. Augustine, in
sion. that he also speaks of that prayer, as the means of obtaining forgiveness of
sins, which occurs so continually in S. Augustine ; " Since even after the
washing of regeneration, we fall into sin, here too shewing His great
loving-kindness, He bids us for the remission of these sins to approach the
All-merciful God, and say thus, ' Forgive us our debts as we also.forgive our
debtors.' Seest thou the exceeding loving-kindness ? After taking away
so many evils, and a gift so unspeakably great, He deigns to forgive us,
again sinning." Hom. 19. al. 20. in Matt. c. 6. §. 8. There is, again,
much correspondence with the language of other fathers, in what he says
of taking shame, or laying open the wounds to the physician ; or of being
beforehand with the accuser, by accusing ourselves [not of necessity to the
priest, as Romanists require, but to God.] On the other hand, from the
frequent use of the word " compels thee not," it seems that S. Chrysostome
does not mean to disparage the value of voluntary confession, as a means
of discipline or for obtaining absolution, but only to assert, that it was not
essential. Besides Cassian (who Collat. xx. 8. follows S. Chrysostome,)
S. Ambrose further, S. Hilary and S. Augustine in the Latin Church,
and S. Basil in the Greek, all write, as certainly one would not write who
had the notions of modern Romanists on the absolute necessity of confession.
The passages" are; S. Hilary in Ps. 51. contrasting confession in this life
with the state after death, where there is no confession, " teaching to con
fess to none other, but to Him Who, in the mercy we hope for, hath made
us a fruit-bearing olive for ever and ever." S. Basil (Hom. in Ps. 37, 8.)
remarkably corresponding with S. Chrysostome, thus paraphrases the
Psalmist's words, " I roared from the groaning of my heart ;" " for I do
not confess with the lips, that I be made manifest to people, but within,
in the very heart, closing my eye, I shew the groanings within me to
Thee only, Who seest in secret, roaring within myself. For neither had
I need of many words for confession; for the groans of my heart sufficed
for confession, and the mournings sent up from the depth of the heart
to Thee, O God." The passage of S. Ambrose is an application of the
penitence of S. Peter to ourselves, " I find not what he said; I find that
he wept; I read of his tears; I read not of his excusing himself [satis-
factionem], but what cannot be excused, can be washed away. Let tears
wash away the guilt, which one is ashamed to confess with the voice.
Tears express the fault without alarm; tears confess the sin, without
injuring bashfulness ; tears obtain the pardon they ask not for. Peter
wept most bitterly, that with tears he might wash out his offence. Do
thou also, if thou wouldest obtain pardon, wash out thy fault with tears."
in Luc. 1. 10. .. 22. Bellarmine's answer to this relates only to the case of
¦ Brought together by Daille, (iv. 33.)

S. Basil, inconsistent with necessity of confession. 403
S. Peter, that " at that time Sacramental Confession was not instituted;"
that S. Peter's tears were in fact a confession of his fault, since our Lord
knew it : but the force of the passage is in the case being made our own ;
tears can confess sin only to one who knows it ; but men know not our sin
for the most part; therefore they are confession to God only, and, on such
confession, S. Ambrose says, He remitteth our sin. This is, in fact,
admitted by Bellarmine when he says, " All this is to be taken of Con
fession made to God, or even to man who knows the crime beforehand."
The tears also are plainly a confession to Him, from Whom they obtain
pardon, i. e. to God. S. Augustine (on Ps. 31. 5. §. 15.) has the same
contrast as others, between confession and concealment, but, from the lan
guage itself, as well as from the passage commented upon, it is clear that
the confession insisted on is to God only, " ' 1 acknowledged my sin, and
my unrighteousness I hid not.' This is what I said long since, ' Seek
not thou to hide, and God hideth.' ' Blessed are they whose unrighteous
nesses are forgiven and their sins covered.' Who hide sins, are bared;
but he bared them that they might be hid. What means ' hid not ?' I had
long-time been silent. What now, ' I said?' Somewhat contrary to that
silence. ' 1 said.' What saidst thou ? ' I will declare my unrighteousness
against myself to the Lord, and Thou forgavest the iniquity of my heart.' ' I
said.' What saidst thou? he does not as yet declare; he promises that he
will declare, and He at once forgives. Take heed, brethren ; it is a great
thing ; he said, ' I will declare ;' he said not, ' I declared and Thou for
gavest,' he said, ' I will declare, and Thou forgavest ;' for by his very
saying, ' I will declare,' he shews that he had not as yet declared with his
mouth, but with his heart. This very saying, ' I will declare,' is to declare,
therefore ' Thou also forgavest the iniquity of my heart.' My confession
had not as yet come to my mouth ; for I had said, ' I will declare against
myself,' but God heard the voice of my heart. My voice was not yet on
my lips, but the ear of God was already in my heart. ' Thou forgavest the
iniquity of my heart,' because ' I said, I will declare.'"
In this passage, S. Augustine is not speaking of confession to man one
way or the other ; but one who thought it essential, would not have written
thus of forgiveness being immediate upon confession to God only.
Besides the above, there are two other classes of positive testimony, (ad
duced by Daifhi,) which prove that " confession" in the ancient Church, did
not relate to offences, incidental to all Christians, but to certain deeper sins
only; and consequently that confession was not of universal obligation.
The 1st consists of passages, in which the fathers say, that Confession was
not necessary previous to Communion; the 2d of such, in which they state
that they were unacquainted with the sins of their people.
Of the first, the testimonies are, S. Clem. Alex. Strom, i. 1. " Both
these [teachers and hearers] must needs examine themselves, the one whether
he be fit to speak, and leave treatises behind him; the other whether he
be entitled to hear and read. According as some, having divided the Eu
charist, as is usual, allow each individual of the people to take his por-
Dd2

404 Confession not required previous to the Holy Communion.
Notes tion. For conscience is the best guide to take or avoid rightly. But its
Pcenit best foundation is a riSht life> with fittinS instraction-" (Tne leaving each
p— ^ — ¦ communicant to take his portion seems to have been used as a sort of
FEs-" symbol, that he must judge himself, whether he be fit.) Origen, on the
sion. words " Jesus lift up His eyes," leaves it to the responsibility of each,
whether he will take upon himself that penance which excludes from the
Holy Eucharist, or partake of it. " If any one oppose the case of the
publican, ' who would not so much as lift up his eyes to heaven, but smote
upon his breast, and said, God be merciful to me a sinner,' we must say to
him, that as this ' sorrow according to God, which worketh repentance unto
salvation not to be repented of,' is not by all and at all times to be under
taken, but only by those, and by all those, who have done things worthy of
such sorrow — so, perhaps, it fitteth not for all, not to will to lift up the
eyes, or to stand afar off. But let each judge himself as to such things,
and ' so ' not only ' eat of that Bread and drink of that Cup, ' but ' lift up
his eyes ' also, and raise them aloft in prayer ; submitting himself to God,
and bumbling himself to Him." (In Joann. t. 28. §. 4. t. 4. p. 372, 3.)
S. Chrysostome again expressly ; " if we do this [reconcile ourselves with
our brethren], we shall be able with a pure conscience to approach His
Holy and awful Table, and to utter boldly those words joined to our prayers,
(those admitted know what I mean); wherefore I leave to every one's
conscience, how, fulfilling that command, we may at that fearful moment
utter these things with boldness." (Hom. 27. in Gen.) It almost amounts
to the same sort of evidence, that S. Chrysostome, enumerating with much
detail, how they who have their " conscience filled with sins," may, within
the five days remaining, become fit for the Holy Communion, does not
mention confession ; he does not suggest that they should unload to the
priest " the very heavy burthen" which he supposed some to " bear upon
them." (Hom. de B. Philogon. §.4.) S. Augustine, in like way, leaves
it entirely to the conscience of his hearers, whether they will approach the
Holy Table or no; "Considering your several degrees, and adhering to
what ye have professed, approach ye to the Flesh of the Lord, approach to
the Blood of the Lord. Whoso proveth himself not to be such, let him not
approach. Be ye rather pricked by my words." (Serm. 132. §. 4.) Am-
brosiaster: (ad loc.) "He teaches, that with devoted mind and fear we
must approach to the Communion, that the mind may know it oweth reve
rence to Him, to receive Whose Body he approaches. For this he ought to
judge with himself, that it is the Lord, Whose Blood he in a mystery
drinks, which is a witness of the lovingkindness of God." And the author
of the Qusestt. ex V. et N. Test. (q. 102. ap. Aug. t. 3. p. 98. App.)
answers the Novatian objection, " Why do they give the Body of Christ to
those whom they know to be sinners? " "As though the same could be
accusers and judges ! For if they [the sinners] be accused and manifested,
they can be cast out;" and alleging our Lord's bearing with Judas, "we
must employ this instance, in proof, that we may not cast out, who is not
publicly detected." Pelagius (ad loc.) is a witness of the prevailing prac-

Priests ignorant of the sins of their people. 105
tice; and the more as he affected strictness. He paraphrases, " First the
conscience is to be thoroughly examined, whether it reprove us in any
thing, and so ought we to offer or communicate." (ad loc.)
The other class of passages has been noted out of S. Chrysostome,
S. Augustine, Innocent I. and S. Leo. (Daille' iv. 12.) One strong state
ment of S. Chrysostome has already occurred ; (see ub. p. 386.) Again, in
the same work, expressly on the duties of the priesthood, after in
culcating tlie necessity of sowing daily, that at least by continuance the
word of doctrine might abide with the hearers; and, mentioning some
hindrances to its coming to the very surface, he adds, " but of sins, not the
very smallest proportion can become manifest to them, [the priests];
for how should they, where most they know not even by face?" de Sac. 6, 4.
It need scarcely be said how different a modern Romanist treatise on the
priesthood must needs be. Again : " since thepriests do not know all sinners
and those who partake of the mysteries unworthily, God ofttimes doth
this, and delivereth them to Satan." (Hom. 5. in 1 Tim. §. 3.) and " since
many, full of innumerable evils, when they see the festival approaching
them, as though driven by the very day, touch the sacred mysteries ; which
persons, so minded, should not even see, such of them as are manifest to us,
we will ourselves assuredly exclude : but those who are unknown to us, we
will leave to God, Who knoweth the hidden things of every man's heart."
Hom. in eos qui absunt a divinis off. §. 4. (de Bapt. Christi, t. ii. p. 373.)
add Hom. i. adv. Jud. §. 4. " Believe me, I will rather lay down my head,
than overlook any who are thus disordered, if I see it ; but if I know it
not, God will surely forgive me."
S. Augustine (Serm. 392. ad conjug.) and Innocent I. (Ep. 3. al. 2.)
both speak of the sins of adulterers becoming known to them by the accusa
tion of their wives, and of their not knowing them in any other way. S. Leo
(de quadr. Serm. 5. c. 3.) speaks of those "who passed well-nigh the whole
period of the year carelessly or negligently; and warns such, out of the
love he owes them, not to flatter themselves, because the consciences of in
dividuals cannot be open to us; whereas no hidden places separate from
the eyes of God, Who seeth all things at once ; nor are thoughts and
aetions only, but what is about to be done and thought, known to him."
Even negative evidence has much weight, when the materials are ade
quate • if under parallel circumstances equally detailed, and in a sufficient
number of instances, mention is uniformly made of a religious practice at
one period, while it is omitted at another, it does imply a different view as
to the virtue of the practice. Religious persons would not, without some
adequate ground, uniformly neglect at one period, what was practised at
another • and such ground is furnished by the different view of the Church
respecting it; at the one time, when recommended by the Church, they
performed it : if at another they neglect it, when obedience to the Church
was equally recognised as a duty, it would be, because the Church did not
require it. The instances, then, being in each case very numerous, the
absence of any mention of confession in the early Church under the follow
ing circumstances, does, when contrasted with the uniform mention of it in

406 Collateral evidence implying absence of confession, of old.
Notes the later, put beyond question that at the earlier period it was not the
on De received practice. The evidence is given at great length by DaifLJ.
NIT" 1 ) " secret confession has, among the modern Latins, a chief place in the
ppi*" religious acts of all the faithful; clergy, monks, lay; princes, private
sion. persons; nobles, people ; men and women; but nowhere in the Ancient
Church;" (D. iv. 3.) " especially at the close of life, as a bounden duty, it
is universal among the moderns, unknown among the ancients;" (ib. u. 5.)
" or in sudden perils, as sickness, wars, shipwrecks, journeys, &c. ;" (c. 6.)
" in persecution or by Martyrs;" (c. 7.) " at great festivals;" (c. 8.) and
certainly the details are given so fully, that it is inconceivable, that the
practice of confession should have been so uniformly mentioned with praise
in the later, and wholly omitted in the earlier Church, had the practice of
the earlier been the same as that of the later.
An argument of the same sort is deduced from the body of writings, the
great number and variety of questions and discussions, to which the modem
confessional has given rise, and from its very nature must give rise. (D. iv.
14.) It again is inconceivable that with the large remains of antiquity
which we have, and the notices of lost works, there should be no vestige
of any thing corresponding to all this, had the practice which occasioned it,
existed. Another, and unquestionable, ground has been furnished (D. iv. 40.) by
the different use of the word " penitents" and " penitence" at different
periods; in the early Church, it signified in itself public penitents, (as
above, Cone. Carth. p. 390. S. Augustine, p. 393. Conc.Tolet. (A. 400.) can. 2.)
" From the 8th to the 13th" the nature of the penitence is distinguished
by the addition " public" or " private;" then " public" penitence being
wholly disused, the terms again ceased to be distinguished by any addition,
and as in the first period, when used alone, it signified " public," so now,
» " private" " penitence" or " penitent." This variation would not have
been, had the modern private penitence existed in the early Church.
Daill£ has shewn further that the " necessity" of confession remained an
open question to a later period. P. Lombard (himself holding it to be
necessary) says, " Some think it sufficient, if confession be made to God
only, without the judgment of the priest, or confession to the Church, (Sent.
L. iv. dist. 17.) Gratian says nearly the same, but leaves the question
undecided, saying that there were " wise and religious men on both sides."
(de Pcenit. dist. i. c. 89.) Auricular confession is still unknown to the
sects, parted at an early period from the Greek Communion, the Ethiopians,
S. Thomas' Christians, Babylonians, Armenians, Jacobites. (D. ivl 1.) It
appears also that in the time of Theodoras, our Archbishop, it was not
in the Greek Church itself.

' Gratian says, "Whence Theodoras, holy Church; both ways take place,
Archbishop of Canterbury, says in his and not without abundant fruit, within
Penitential, ' Some say that sins are to the holy Church." Bellarmine argues
be confessed to God only, as the Greeks ; that the words " as the Greeks" crept
some judge that they are to be confessed into the text; this is improbable in
to the priests, as well nigh the whole itself, since Theodoras, a Greek among

Confessionsalutaryi)idegeneracyoftheChurch,notessentialA07 Although, however, it is certain from the above evidence, that the early
Church had no obligatory confession, except that of overt acts of sin, with
a view to public penitence, and consequently that confession, as now
practised in the Roman Communion, is not essential to the validity of the
general exercise of the power of the keys, still, as a matter of discipline, it
belongs to the Christian prudence of any Church to imitate or lay it aside ;
it does not follow that because it was not practised in the early Church, it
may not be a salutary check in tlie degraded state in which the Church now
is; if a Church have it, it should not be looked upon as a burthen, but as a
privilege, as must any check upon our self-willed, forgetful, ways be ; if a
Church have laid it aside, there is no ground for misgiving, as though it
had parted with any thing essential to the benefits of absolution, so that
individuals do not omit the " works meet for repentance," self-chastisement,
almsgiving, prayer ; and these three remedies S. Augustine speaks of, as
instruments for the cleansing even of our daily, lighter sins. " Weak is
human nature, which ean be slain even by the smallest animals. Such also
are small sins ; ye observe that they are small ; beware of them, because
they are many. How exceeding small are grains of sand ! Yet if too
much sand be put into a vessel, it sinks it that it be lost. How small are
drops of rain ! Fill they not rivers, and cast down houses ? Therefore
despise them not. But ye will say, ' Who can be without them?' That
thou mayest not say thou canst, (because none can so say truly,) the
gracious God, seeing our frailty, set some contrary remedies. What
remedies? Alms, fasting, prayer ; these are three. But that thou mayest

Latins, is more likely to have noted the
Greek practice than a later Latin ;
rather, it appears to have been de
signedly struck out, for in the latter
part, there are also two omissions,
which betray themselves as designed;
for the text, as it stands in Gratian,
expresses the Greek and the ancient
discipline, according to which penance
was done for grievous sins, the " sins of
daily incursion" were confessed to God
only. It proceeds, " Both which take
place not without great fruit, in the
noly Church ; in such wise that we
confess our sins to God "Who is the
Forgiver of sins, and this belongs to the
perfect, so that we say with David, ' I
have acknowledged my transgression
unto Thee, and my unrighteousness
have I not hid. I said, I will confess
my iniquities unto the Lord, and Thou
forgavest the iniquity of my sin.' But
yet the Apostle's direction is to be fol
lowed by us, that we should confess
our faults to each and other, pray for
each other that we may be saved.
Confession then which is made to God
only, which belongeth to the rigltieout,

purgeth sins. But that which is made
to the priest, shews how the sins them
selves may be purged. For God, the
Author and Giver of salvation and
holiness, very often gives the medicine of
His repentance [i. e. which He bestows]
by an invisible ministration, very often
by the operation of physicians." The
words in Italic mark a distinction
between the two sorts of confession ;
by omitting them, it is made to
appear that all sin is to be confessed to
the Priest; and they were omitted
doubtless, as contrary to the subsequent
practice of the Church. The very way in
which the last clause now runs, in itself
betrays the omission. " Deus namque
salutis et sanitatis auctor et largitor est
plerumquemedicorumoperatione.""For God is the author and giver of salvation
and soundness generally by the opera
tion of physicians ;" no one would ever
have constructed such a sentence ; but
the clause in which the verb stood,
having been omitted, est was substi
tuted, and Auctor and Largitor were
changed into predicates.

408 Remedies for sins without confession to man .
Notes speak truth in prayer [" as we forgive," &c] thou must fulfil the measure
on De 0f perfect alms. What are these? That whereof thou hast abundantly,
=  thou givest to him who hath not, and when any injure thee, forgivest him."
fes- (Serm. 9. §. 17.) Again aud with the same metaphor of the ship sunk though
sion. slowly filled : " What is to clear out the water, other than, by good works,
by groaning, fasting, giving, forgiving, to provide that sins sink it not ?"
add Ep. ad Seleucian. fin. de Perf. Just. Hom. c. 8. §. 18.

THE FIRST BOOK TO HIS WIFE.

[It is clear that Tertullian wrote the two books " to his wife" before his fall ;
since in both he admits of a second marriage, (i. 7, 8. ii. throughout,) which
excluded from the Montanist communion, (da Pud. c. 1 fin.) He allows
also of flight in persecution, as the least of two evils, (i. 3.) The two
Treatises were written nearly at the same time, (ii. init.) and if, as
S. Jerome says, he fell into his schism in middle life, early in life. The very
commencement of this book " jamhinc providere" implies that he was providing
for what, humanely speaking, seemed at a distance. No date is furnished
by the fact that Christians were then liable to punishment, if informed
against, (ii. 5 — 7.) since this was equally the case, whether in times of public
persecution or its intermission.]

I have judged it meet, best-beloved fellow-servant in the
Lord, to provide, even at this time, for the course which thou
must follow after my departure from the world, if I should be
called away before thee ; and that thou mayest observe that
which I have provided, to commit it to thy trust. For in worldly
matters we are sufficiently active, and will that the good of each
of us be cared for. If for such things we give directions, why
should we not be bound to provide the more for our future
in things divine and heavenly, and in a manner to antedate
our legacy", our admonition namely and representation of
such things as are accounted to pertain to immortal goods
and an heavenly inheritance. God only grant that thou
mayest be able to receive in full0 this gift of my admonition
and my confidence committed to thee ; to Him be honour,
glory, brightness, dignity, and power, both now and for
evermore. Amen1. I charge thee therefore, with what' added
continency thou mayest, after my departure renounce mar- D.
riage ; not that thou wilt confer, on that head, any good
a talibus talibus — I suppose this may b i. e. make it public, (as he does
be defended by the analogous word here,) before our decease.
qualis-qualis — it seems a sort of con- c In allusion to the Julian and
temptuous expression. [Tr.] So Cod. Papian laws, which in certain cases
Ag. Rig. proposes tabulas " writings ;" only allowed the widowed to inherit the
needlessly. In the older Edd. Y. D. whole property of the deceased ; comp.
the second ' talibus' was omitted. de Monog. c. 16. Rig.

410 Unity of marriage recommended in its institution;
Ad Ux. upon me, save in what thou shalt profit thyself. Besides to
{^_Ei Christians after their departure from the world no restoration
of marriage is promised in the day of Resurrection, being, as
Matt, they are, translated to the quality and holiness of angels6.
22, 30. ^Therefore there is no care which is of the jealousy of the
flesh. Even she, who, they would have it, had married
seven brethren in succession, shall not, according to the
Lord's declaration, offend one of so many husbands on the
Day of Resurrection, nor doth any man wait for her to put her
Matt, to shame. The question of the Sadducees hath given place
?2n'e28' to the judgment of the Lord. Think not1 that it is to pre-
restored serve thy body untouched for myself, that I am even now
instilling the advice to remain a widow, suspicious because
of the pain of being slighted. No debasing pleasure shall
then be resumed between us. For God promiseth not to His
people things so vain, so impure. But whether what we
advise shall be profitable for thee, or for any other woman
belonging to God, this we may thoroughly discuss.
II. We deny not, indeed, that the union of man and woman
is blessed by God as the means of propagating the human
kind, and devised for replenishing the globe, and furnishing
the world, and thence permitted; yet, but once. For both
Adam was the one husband of Eve, and Eve was his one
wife, one woman, one rib f- In truth, among our ancestors,
and even the Patriarchs themselves, it was lawful not only to
marry, but even to have many marriages at once. Concubines
too there were. But although the Church came in, figuratively,
in the Synagogue g, yet (to interpret simply b) it was neces-
* Proinde sollicitndo nulla, qua? de the flesh, shall, on the Day of the
carnis zelo. Vei, Domini sententia, Resurrection, offend even that woman
ilia quam septem fratribus per succes- of seven husbands," a text wholly con-
sionem nupsisse voluerunt, neminem jectural.
totmaritorumresurreotionisdieoffendet. e de Cult. Fem. i. 2.
Such is the old reading. Big. perplexed f Imitated by S. Jerome, Ep. 123.
himself by joining together " Vei Do- ad Agerach. §. 12.
mini sententia," which could thus have B i. e. even under the Synagogue the
no good sense ; and finding in A. a mu- Church was figured, namely, in Sarah.
tilated text, substituting venit etiam for The old reading is, however, easier,
vei D. sententia, [vei Dni seolelia (D. " licet [figuratum or] figura turn in
has v. in s.)]illam quam for ilia quse, dies Synagogam et Ecclesiam cesserit;"
for die, and omitting nupsisse voluerunt, " but although the figure" [or "in a
neminem tot, he omitted, further, figure, it"] " related to the Synagogue
quse and fratribus per successionem, and the Church ;" referring to Gal. iv.
which justify the former reading, and 24 sqq. of Sarah and Agar, see Aug.
read sollicitudo n. q. d. c. z. venit illam Confess, iii. 14. and note.
septem maritorum res. die offendet ;" no h i. e. to take it as simple history.
care which cometh of the jealousy of

Marriage good, celibacy better. 411
sary to establish certain customs which might hereafter
deserve to be cut off or modified. For the law was about to
come afterwards. It was meet that occasions for perfecting
the law should have gone before. So too the Word of God
was presently to succeed ' the Law, bringing in the spiritual
circumcision. Wherefore by means of the then unlimited
licence the materials for future amendments were provided,
which the Lord by His Gospel, and next the Apostle, in
the ends of the world, either cut off as superfluous, or set in l Cor.
order as being undigested. '
III. But I would not premise this, touching the licence of
the olden, and the correction of the latter, times, to pre-establish
that Christ came to dissolve marriages, to abolish unions, as
though I would rule that from this time there was to be an
end of marrying. Let themk look to it who, among other
their perversities, teach to put asunder the one fiesh in two
persons, denying Him Who, having borrowed the woman from
the man, joined together again, by the combination1 of mar
riage, the two bodies taken from the same compound of
matter. Finally, we read in no one place that marriage is for
bidden, doubtless as being a good. But what is better than
. that good we learn from the Apostle, who permitteth indeed
to marry, but preferreth abstinence"1, the one because of the
snare of temptations, the other because of the distress of the l Cor.
times : which reasons for each declaration being considered, i'c0r.
it is easily discerned that the power to marry hath been granted 7> 26-
to us through necessity : but what necessity giveth, it of itself
lowereth in esteem. Lastly, whereas it is written, It is better
to marry than to burn, what sort of good is this, pry'thee,
which is commended through comparison with an evil"? so
that it is better to marry, only because it is worse to burn I
But how much better is it then neither to marry nor to burn !
Even in persecutions it is better to flee as is permitted, from Matt.
city to city ', than being seized and tortured to deny the faith. i10in2^'
But what sort of blessedness is this, to lose the confession of pidum
restored.

' A. snccurrere, " come in aid of the V. D.
Law;" Edd. D. m Ambr. de Virg. i. 6. and 7.
k The Marcionites, see adv. Marc. i. n Imitated by S. Jerome, adv. Jov.
29. i. 7. and 9. Ep. 123. ad Ageruch. §.4. 6.
1 computatione A. compactione Edd. 8. Ep. 79. ad Salvin. §. 10.

412 Things permitted not the best.
Ad Ux. a blessed testimony, lest one deny"? I may say, ' what is per-
i. X. 4,mity js not g00(j.' 'And why?' I must needs die. If I
bewail this, then it is good ; but if I fear, that which is per
mitted rendereth the cause of its permission suspicious p. But
that which is better none hath ' permitted,' as being un
doubted, and by its own integrity manifest. Certain things
are not to be therefore sought after, because they are not for
bidden ; though they are in a manner forbidden, when other
things are preferred to them ; for the preference of the higher
is a dissuasion of the lower q. A thing is not therefore good,
1 quia because it is not bad1; nor is it therefore not bad, because it
malum hurteth not- Moreover a thing completely good surpasseth
restored, in this, that it not only hurteth not, but profiteth besides : for
thou oughtest to prefer that which profiteth to that which
merely hurteth not. For every race is a struggle for the first
^v.jEn.place : the second hath a solace2, but hath not a victory. But
Pin 3 ^ we usten *° the Apostle, forgetting those things which are
13. behind, let us reach forward unto those things which are be
fore, and be followers after better rewards. Thus, though he
l Cor. doth not cast a snare upon us, he sheweth what benefit there
7, 35. jgr> when he saith, The unmarried woman careth for tlie
things of the Lord, that she may be holy in body and spirit;
but she that is married careth how she may please her hus-
l Cor. band. But no where doth he in such sort permit marriage,
' ' as not rather to prefer that we should endeavour after his
l Cor. own example. Happy he, who sheweth himself like unto
7> 7' Paul !
Matt. IV. But the fiesh, we read, is weak ; and with this we
26, 41. 0 At quse ista beatitas est, ideo ne qui him ;) but the very permission involves
neget, beati testimonii confessione exci- a suspicion of the cause of the per-
dere ? Pam. This reading has been mission ; i. b. as granted to fear, it is a
restored as having a good sense, without questionable good; whereas what is
conjecture ; else that of Rig. is good, better [in this case, death] no oneper-
who in that of the cod. Ag. " atque mits; what is good in itself (he repeats)
isto beatiores, qui valent beata testi- no one permits.
monii confessionem excedere," corrects q Prselatio enim superior dissuasio
only " confessione non excedere," " and est infimorum Edd. A. D. Sender con-
more blessed than such, are they who jeetures superiorum, which in Mss.
have strength not to _ fall from the continually only differs by a line ; the
blessed confession of their testimony." sense however is the same, and the
P T. states as a general principle, authorized reading bolder, and so more
that " what is [merely] permitted, is like T.
not [in itself] good." Then, as an ¦' Quid utilitatis sit ; or " on which side
instance, if, under persecution, any advantage lies ;"" which is most bene-
gneve to have to die the martyr-death ficial," [lit. of usefulness.]
what is permitted, flight, is good (for

Earthly longings to be displaced by intercourse with God. 413
sooth ourselves the more largely8 Yet we read also that the
spirit is strong; for both are placed in the same sentence.
The flesh is an earthy, but the spirit an heavenly, material.
Why therefore do we, too prone to excuse ourselves, put forth
in our defence the things which are weak in us, and guard not
those which are strong ? Why may not the earthy yield to
the heavenly? If the spirit be stronger than the flesh, be
cause it is also of higher birth, it is through our own fault
that we follow the weaker. For to those, who are separated
from marriage, two kinds of human weakness make marriage
necessary. The first indeed most powerful, which cometh
of the lust of the flesh ; the next, of the lust of the world.
But each must be renounced by us, the servants of God, who
renounce both luxury and ambition. The lust of the flesh
advocateth the functions of mature age, demandeth to reap
the fruits of beauty, glorieth in its shame, saith that a husband Phil. 3,
is necessary for the sex of the woman, as a source of au- '
thority and of comfort, or that she may be safe from evil re
port. And do thou, against these its counsels, take the
examples of our sisters, whose names are with the Lord, who,
when their husbands are gone before them, put no oppor
tunity of beauty or of age before holiness. For they had
rather be espoused to God. Their beauty is for God, their
youth for God : with Him they live, with Him they converse,
Him they handle day and night : to the Lord they assign l John
then prayers as dowries : from Him too, as oft as they de- '
sire, they obtain honour as a marriage -gift. Thus have they
secured to themselves an eternal possession, the gift of the
Lord ; and already, by not marrying in the world, are num
bered among the family of angels'. By the examples of such Eph. 3,
women as these, training thyself to emulate their continency, "
thou wilt bury, through spiritual affection, that carnal lust",
in annulling, by the compensation of immortal goods, the
temporal and fleeting desires of beauty or of youth. But the
"impensius, V.D. and Edd. Rig. has Apol. ad Imper. Const, v. fin. §. 33.
in quibusdam " in certain cases" (from Jerome, Ep. 22. ad Eustoch. §. 21.
A.) but this seems flat. c. Ruff. i. 29. Greg. Nyss. de Virg.
1 i. e. " they thus far live already, c. 13 fin. Naz. Or. 43. in Basil. 0. 62.
as the glorified shall live hereafter," comp. S. Aug. in Ps. 43. §. 15. and see
Luke 20, 36. This text is the ground ab. c. 1. p. 410.
of the like language in Cypr. de Hab. » See S. Aug. Conf. ix. 1. and note,
Virg. §. 13. p. 129. Oxf. Tr. Ambros. Oxf. Tr.
de Virg. 1. I. v. 8. §. 52. Athanas.

414 Marriage j "or worldly ends tin-Christian.
Ad Ux. other lust, of the world, hath for its causes, vain-glory, covet-
' — ' ' ousness, ambition, insufficiency ; by means of which it trump-
eth up this necessity for marriage, promising heavenly things
truly ! to lord it in another's household, to rest upon another's
wealth1, to extort finery from another's store, to lay out
moneys which thou dost not feel7 ! These be far from the
Matt. 6, faithful, who take no thought for sustaining life, except we
distrust the promise of God, and His care and providence2,
ver. 28. Who clotheth the lilies of the field with so much beauty,
ver. 27. Who feedeth the fowls of the air without toil of theirs, Who
ver. 25. forbiddeth us to take thought for the meat and raiment of
the morrow ; assuring us that He knoweth what each one of
ver. 32. His servants hath need of: not indeed the burdensome neck
lace, not the tedious garment, not a multitude of Gallic or
German porters", which things light up the pomp of marriage,
but that sufficiency which befitteth modesty and chastity,
Presume, I beseech thee, that thou needest nothing, if thou
attendest upon the Lord ; yea, that thou hast all things, if
thou hast the Lord, Whose are all things. Think upon
heavenly, and thou wilt despise earthly things.
V. For a widowhood ratified before the Lord nothing more
is needed than to persevere. Men indeed make for them
selves new excuses for marriage in their anxiety for de
scendants, and the pleasure, so bitter, of children. With us
this is idle. For why should we long to bear children, whom,
when we have them, we desire to send before us, in con
sideration, that is, of the impending distress ", ourselves also
longing to be removed from this most wicked world, and to
be taken to the Lord? which was the desire even of an
PMl. l, Apostle. An offspring is necessary forsooth to the servant
1 or "watch over," as Virg. defosso te, Rig. conjectures, s. q. n. s. edere.
incubat auro. [Tr.] Incubare seems * et cura et providentia are omitted
to have the same sense as the " ineum- by A. alone, and thence by Rig.
bere" of the Edd., which is a gloss upon » so A. which is favoured by another
it, press, he, weigh heavily upon it." reading, mulos, and corresponds with
y sumptu, quem non sentias, cedere Clem. Al. Psedag. iii. 4. (ap. Rig.) *«)
in te, Edd. ; lit. " that out of an expense, QH £Sm Parr^tmi xi\™ viXXol > else
which thou teelest not, things should the reading G. vultus, (Rh. D. V. 3 V.
cometothee,"[or,sincetheconstruction ap. Pam.) "not Gallic countenances
is harsh, the preceding infinitives being [figures] or German porters," is more
personal, to extort finery at the ex- like T.'s broken style.
pense of another which thou dost not » persecutions, or the end of the
feel tocomeupon thee," Tr.] This being world, Apol. c. 32, &c. and latter part
pat, and A. having casdere, omitting in of this c.

Children, an additional risk to salvation. 415
of God ! for we are secure enough about our own salvation,
so that we have leisure for children ! We must seek for bur
dens, which are avoided by most even of the Heathen, which
have laws even to encourage them0, which are annihilated
by unnatural murders, to us, finally, especially grievous,
as being dangerous to faith d. For why did the Lord pro
phesy, Woe to them that are with child, and to them that Matt.
give suck, unless because He testifieth that the encumbrance '
of children would be an hindrance in that Day of disen-
cumbrance e ? surely because he would lay marriage to their
charge'. But this will not pertain to widows: they will
start forth unencumbered at the first trump of the angel:
they will freely bear any pressure and persecution, no bur
den of marriage swelling in their womb, none in their bosom g.
Therefore whether marriage be for the sake of the flesh, or of
the world, or of having descendants, not one of those neces
sities belongeth to the servants of God, so as that I should
not be content to have once yielded to some one of them,
and by one marriage to have compounded for every desire of
this sort. Let us marry daily, and, marrying, be overtaken,
like Sodom and Gomorrah h, by that Day of fear. For there
they were not surely engaged in marriage and traffic only,
but when He saith, they married and they bought, He Luke
denoteth the very vices which are most notable', of the flesh 2s!
and the world, which call men off the most from divine
exercises, the one through the pleasure of wantonness, the
other through the desire of gain. And yet that blindness in
those days subsisted long before the ends of the world.
What then will the case be, if He now forbid us those things
which were of old hateful in the eyes of God ? The time,
saith He, is short : it remaineth that they that have wives l Cor.
6 29.
live as though they had none.

c The jura trium liberorum, &c. Juv. second fnlfilment of the prophecy,
ix. 87  90. (Matt, xxiv.) the straits of the Church
a de Virg. Vei. c. 14. in this world, (of which the destruction of
' The Day of Judgment, in which the Jerusalem was an eminent instance,)
saints will be freed from the chains of and the Day of Judgment. Alacrity
death. amid trouble here, was an earnest of
f utique nuptias imputaturus Edd. V . "boldness," (tra'ffw'ut, 1 John ii. 28.
D. ea utique nuptirfs imputantur A. iv. 17.) in the Day of Judgment.
which Rig. corrects into nuptiis. ¦> de Monogam. c. 16.
« Tertullian blends the first and ' lust and avarice.

410 Examples of higher continence, amongXtiansandHeathen.
AdUx. VI. But if when they have, they are bound to do away
- — - — 'with what they have, how much more, when they have not,

l Cor. are they forbidden to seek again that which they have not !
so that she whose husband is departed from the world, may
forthwith enjoin rest to her sex by abstinence from marriage,
which very many of the heathen women k devote as an offer
ing to the memory of their most dear husbands. When any
thing seemeth difficult, let us remember others who are
undergoing things more difficult. For how many are there,
who directly after the laver put a seal upon their flesh ' ! how
many also, who, by a like consent between themselves, cancel
the debt of marriage, eunuchs of their own accord, through
Matt, desire of the kingdom of heaven"! But if, while marriage
remaineth, abstinence be endured, how much rather when it
is taken away ! For I suppose it more difficult that that
which remaineth should be abandoned, than that that which
is lost should not be longed after. An hard matter truly, and
sufficiently arduous, is the continency of an holy woman, after
the departure of her husband, for the sake of God, when the
Heathen endure it for their own Satan, in the priesthood both
of virgins and of widows ! At Rome indeed they who deal
Matt. 3, with the image of that unquenchable fire, tending the tokens
ReV. of their own punishment " shared with the dragon himself,
12> 9- are of the class of virgins. At the town of ^Egium a virgin
is allotted to Achaean Juno : and they who are phrenzied at
Delphi know not marriage. Besides we know that widows
attend upon the African Ceres ", allured from their marriage
by a most hard forgetfulness. For not only do they quit
their husbands yet remaining alive, but even introduce others
to them in their own place, (they no doubt smiling on it,)
refusing themselves all contact, even to the kiss of their
sons : and yet, during possession, do they persevere in this
rule of widowhood, which shutteth out the comforts even of
an holy affection. These things the Devil teacheth his own,
k Val. Max. ii. 7. " Those who m de Res. Cam. c. 8. de Veland.
were content with one marriage, they Virg. u. 10. Apol. c. 9. Cypr. Test.
honoured with the crown of chastity  iii. 32.
accounting the multiplication of mar- " See ab. de Idol. c. 15. p. 242, 3.
riages a sign of a sort of lawless un- de Cult. Fem. ii. 6. "ill, exceeding'ill,
restrainedness. do they with a yellow head" [the colour
i alluding to " the seal" as a title of of fire,] " form a token of their doom."
Baptism, comp. de Cult. Fem. ii. 9. o de Exhort. Cast. c. ult.

God's ending marriage a suggestion not to renew it. 417
and is obeyed. He challengeth doubtless, as though on
equal terms, the servants of God by the continency of his
own. Even the priests of Hell are continent. For he hath
found how to destroy men even in good pursuits; and it
maketh no matter to him that some perish through indulgence,
others through continency.
VII. To us continency hath been set forth by the Lord of
salvation as a preparation for eternity; as a testimony of
Faith; as a commendation of that flesh, which must be
furnished by the putting on hereafter oi ineorruption ; last of i Cor.
all, as a waiting upon the will of God : for besides these 15' 63'
things I warn thee to reflect that no one is taken out of the
world save by the will of God, if not even a leaf falleth from
a tree without the will of God. The Same That bringeth us
in, must needs also take us out of the world. Wherefore,
the husband being dead by the will of God, the marriage also
is dead by the will of God. Why shouldest thou restore that
to which God hath put an end? Why, by renewing the
bondage of marriage, disclaimest thou the liberty offered to
thee? Art thou bound, saith he, by marriage? seek not to bei Cor.
loosed. Art thou loosed from marriage ? seek not to be bound. '
For though thou sinnest not in marrying again, yet he saith
that trouble in the fiesh followeth. Wherefore let us love, ver. 28.
^ts much as we can, the opportunity of continency : as soon
as it offereth itself, let us drink it in, that we may follow, in
widowhood, that which we could not in marriage. The
occasion must be embraced, which taketh away that which
necessity demanded. How much second marriages detract
from the Faith, how much they hinder holiness, the disci
pline of the Church and the rule of the Apostle declareth,
when he suffereth not the twice-married to preside p; when he Titus l,
suffereth not a widow, unless the wife of one man, to be i'xim
taken into the number; for the altar of God must be set5!9-
forth clean. All this beauty of the Church is made up of
holiness"1. Among the heathen there is the priesthood of
widows, and celibacy. According to the rivalry of the Devil,
it is unlawful for their chief priest, a king of this world, to
t i. e. to be Bishop or Priest, Apol. 1 sanctitas, chastity ; as below, quan-
c. 34. de Cor. c. 3. See note N, at the turn peo sanctitas placet.
end of this Treatise. E e

418 Excellence and safeguard of widowhood.
AdUx. marry a second time. How pleasing to God is holiness,
x '8 when even His enemy affecteth it ! not surely as being akin
to any thing good, but as insultingly affecting the things
which are pleasing to the Lord God.
VIII. For as touching the honour which widowhood hath
with God, it is briefly comprehended in one word of His,
Is. l, spoken by the Prophet, Do justly to the widow and the
i8' fatherless, and come, let us reason together, saith the Lord.
These two titles, laid open to Divine compassion in proportion
as they are destitute of human aid, the Father of all taketh
on Him to defend. See how he, who doeth good to the
widow, is held in equal esteem with the widow herself, whose
advocate shall reason with the Lord! The gift, methinks, is
not for virgins only. Although the perfect purity in them,
and their entire holiness, shall the most closely behold the
face of God, yet the widow hath a somewhat harder task1,
because it is easy not to desire that which thou knowest not,
and to turn away from that which thou never hadst to regret.
More glorious the continence, which hath a sense of its own
right8, which knoweth that whereof it taketh heed. The
virgin may be deemed the happier, but the widow is the
more striving : the one, because she hath ever had the good,
the other because she hath gained the good for herself. In
the one, grace, in the other, virtue, is crowned. For some
things are of God's bounty, some of our own working out.
Such as are freely given by God are ruled by the grace
proper to them ; such as are aimed at by man are achieved
by study. Study, then, for obtaining the virtue of con
tinency, modesty', which ministereth to shame; industry,
which dealeth not with trifles ; thriftiness, which despiseth
the world. Follow after company and conversations worthy
15C33 °f God' remembermg that verse, sanctified by the Apostle,
" 111 company good manners doth corrupt." (Menander.)
Tattlers, idlers, wine-bibbers, busy-bodies, gossips, especially
hinder the purpose of widowhood. Through tattling creep in
' de Veland. Virg. c. 10 de Patient, thriftiness, or simplicity of habits, are
c. 13. Cypr. de bono Pat. §. 14. set forth by T. as so many handmaids
ot marrying, |ir., to continence, as cutting off the occasions
t modestia>, omitted by A. and Rig. of the contrary: see above, u 4.
has been restored ; modesty, diligence,

1 Tim.
5, 13.

Different views of the meaning of '" Husband of one wife." 419
words adverse to modesty : through idleness they draw them
off from strictness : through wine-bibbing they instil every
evil: through busy-prying they convey a rivalry in lust. Not
one of this sort of women knoweth how to speak of the good
of marrying but once : for their God, as saith the Apostle, is Phil. 3,
their belly, and so too is the purtenance of the belly. These '
things I now commend unto thee, dearest fellow-servant,
which it hath been superfluous indeed to treat of after the
Apostle ; yet which shall be to thee a comfort too, because in
them thou wilt, if so it shall happen, oft renew the memory
of me.

Note N, on page 417.
There seems to have been some difference of view between the Churches
of Asia and the rest, on the interpretation, or at least the application, of the
Apostolic direction, 1 Tim. 3, 1 ; the Asiatic Churches,, apparently un
derstanding the Apostle to forbid those to be ordained, who had had more
than one wife at once, whether in consequence of the divorces, which our
Lord forbids, and by forbidding implies to have existed, or (among heathens)
of actual polygamy, however rare ; the rest taking the words " husband
of one wife" in their strict sense, one who had not in anyway had more
than one. Of the Asiatic interpretation there is little direct proof; for
S. Chrysostom, who gives it when explaining 1 Tim. (Hom. 10. init.) men
tioning also the other, inculcates the other exclusively, on Tit. 1. (Hom. 2.)
S. Jerome mentions the interpretation, as held by some, (ad Tit. 1 .) perhaps
referring to S. Chrysostom himself; Theodoret mentions it only. But it
was probably the basis of the Asiatic practice, which Theodoret attests,
when (Ep. 110. ad Domn.) he justifies his consecration of Irenaeus, by the
existing custom. " As to the matter of digamy, we have followed those
before us." " We have followed the custom, and men, distinguished and
far-famed for their knowledge and life." As instances, he names Alexander
of blessed and holy memory, who ruled this Apostolic see, [Antioch,] the
most blessed Acacius Bishop of Bercea, and the blessed Praylius," [Bishop
of Jerusalem.] He mentions also that it was done at the recommendation
of the Bishops of Phoenicia, and approved and praised by Proclus, Bishop
of Constantinople, the chief bishop of Pontus, and all those of Palestine,
and that no doubt had been raised about it. On the other hand, Ter
tullian, (de Monog. c. 11.) Origen, (Hom. 17. in Luc. fin.) 8. Am
brose, (de Off. i. ult. §. 257. and Ep. 63. ad Vercell. §. 63.) S. Jerome,
(adv. Jovin. i. 14. 34. 35. " he who has had, not who has one wife," Ep.
123. ad Ageruch. c. 6. ad Tit. i. 6.) S. Augustine, (de bono Conj. c. 18.)
S. Epiphanius, (Hser. 59. §. 4.) Innocent I., (Ep. 3. ol. 22. ad Syn. Tolet.
e e 2

420 Exclusion of twice-married from Priesthood gradual.
Note fin.) not only give the stricter interpretation, but severally attest it to have
on Ad t,een tjje practice 0f the Church not to ordain such as had been married twice.
 — - Some extend this to those whose first or even both marriages had been
before Baptism, on the ground that the Apostle's rule Was peremptory, and
such marriage, not being a sin, was not effaced by Baptism; so S. Ambrose,
1. c. followed by Innocent I. 1. c. S. Aug. refers to the exposition of
S. Ambrose as acute, but still only as a private opinion, " they who have
thought (censuerunt) that not even he, who as a catechumen or a heathen
had a second wife, is to be ordained." The milder side is taken by
S. Jerome, Ep. 69. ad Ocean. §. 2, 3. where he reports, " of such ordina
tions the whole world is full ; I do not say of Presbyters, nor of the inferior
grade; I come to Bishops, whom if I would name severally, the number
would exceed that of the Synod of Ariminum;" (300, for which, however,
he was censured by Chrysogonus, a follower of Ruffinus, Apol. 1. c. Ruf.
fin.) Again, on Tit. 1 , 6. he treats this extension of the prohibition " rather
as superstitious than true.'' Tertullian, even as a Montanist, admits the
same principle, de Monog. c. 11. "a second husband will not be imputed,
because after embracing the faith, he is the first." The rule appears to have
been gradually enforced in the Western Church, for Tertullian though he
mentions that some twice-married Bishops had been deposed, (de Exhort.
Cast. v. 7.) taunts the Church with being full of such; " How many twice-
married preside among you, forsooth insulting the Apostle;" (de Monog.
c 12.) " and S. Leo, (Ep. 4. ad Episc. per Camp. &c. c. 2.) mentions that
some such (quibus fuerint numerosa conjugia) had been admitted indis
criminately to holy Orders." Aquinas, (Quodl. iv. art. 13.) Durand, (in
Sent. iv. d. 27. g. 4.) Vazquez, (in 3 P. T. 3. disp. 24. u. 25.) quoted by
Bp. Taylor, (Rule of Conscience, iii. 4. rule 20. §. 30.) also declare it "only
to be a constitution of the Church," which the Pope may dispense with;
and, as has been observed, the permission of such marriages is no greater
departure from the letter of Scripture on the one side than the dispensing
with a married Clergy on the other,

THE SECOND BOOK TO HIS WIFE.

I. I have but just now, best-beloved fellow-servant in the
Lord, traced out for thee, as well as I was able, what course
should be followed by an holy * woman, when her husband
is, by whatever hap, taken away. Let us now turn to the
next best counsel, out of regard to human infirmity, the
examples of certain women warning us, who, when by di
vorce1", or an husband's death, an occasion of continency is
offered, have not only thrown away the opportunity of so
great a good, but, even in marrying, have not chosen to
remember the rule, that first and chiefly they should marry
in the Lord". Wherefore my mind hath been troubled, lest 1, 1 Cor. 7,
who lately exhorted thee to stedfast keeping unto one hus- 39,
band and unto widowhood, may now, by the mention of
marriage, make the removal of the caution a downfall unto
thee. But if thou art perfect in wisdom, surely thou must
therein observe that which is the more profitable. But
because this most important purpose of life is difficult and
not without its necessities, I have abated somewhat: nor ver. 37.
should I have had reasons for referring to thee on this point
also, had I not found herein a weightier anxiety. For in
* i. e. a Christian, as in c. 2. 3. 6. this, and adds to it, not differs from it,
and i. 6. as Rig., who thinks T. too strict. The
b See Note O, at the end of this Fathers quote to the same purpose,
Treatise. 2 Cor. 6, 14 sqq. Gen 24, 1. 1 Kings
c i.e. to a Christian. 1 Cor. 7, 39. is 11. Ezr. 10. Tob. 6. Marriage with
so interpreted by S. Cyprian, Test. iii. heathen was forbidden by the first
62. S. Jerome, Ep. 123. ad Ageruch. (ol. Council of Aries, can. 11. and that of
ad Geront.) §. 5. adv. Jovin.i. 10. (quoted Elliberis, can. 15. ; it is mentioned as,
Ep. 40. ad Pamm. §. 5.) Theodoret, one cause of the decay of Christian life,
Ambrosiaster, Sedulius, ad loc. S. Aug. by S. Cypr. de Laps. c. 4. is warned
de Conj. Adulteiin. i. 21. S. Chrysos- against by S. Ambr. Ep. 19. ad Vigil.
tome's paraphrase " with chastity, with 1. 8. in Luc. init. add de Abr. ii. 9.
honour," (ad loc. Hom. 39 fin.) includes

422 " Marriage in the Lord" enjoined not counselled.
Ad Ux. proportion as the continency, which ministereth to widow-
xm 2. hood, is great, doth the not enduring it seem pardonable.
For in things difficult pardon is easy. But as to marry
in the Lord is practicable, as being within our power, so
much the more culpable is it not to obey what thou canst.
To this is. added that the Apostle, as touching widows indeed
and the unmarried, adviseth that they so remain, when he
1 adjicit. addeth \ But I would that all would persevere according to
£'7, °T'my example ; but, as touching marrying in the Lord, when
he saith, only in the Lord, he no longer adviseth, but plainly
commandeth. Wherefore, in this instance especially, if we
obey not, we are in peril. Because one may neglect a thing
advised more safely than a thing commanded: for the one
cometh of counsel, and is proposed to the will ; but the
other is derived from power, and is tied to necessity : in the
'derelin- one liberty, in the other contumacy, seemeth to transgress '.
quere jj^ therefore when a certain woman in these days removed
her marriage out of the Church, and was joined unto an
Heathen, and when I called to mind that others in time
past had done the same, wondering at either their own wan
tonness, or the crookedness of their counsellors, since no
Scripture holdeth out license for this act, " Do they," said I,
" flatter themselves with that passage in the first Epistle to
1 Cor. 7, the Corinthians, where it is written, If any one of the brethren
' ' have an unbelieving wife, and she be consenting to the union,
let him not put her away. In like manner a believing woman
being married to an unbeliever, if she find her husband con
senting, let her not put him away. For the unbelieving hus
band is sanctified by the believing wife, and the unbelieving
wife by the believing husband : else were your children un
clean ? Perchance, by understanding in a general sense this
admonition touching believers who are married, they may think
it lawful also to marry with unbelievers'1." Whoso thus in-
terpreteth, God forbid that he be knowingly cheating himself!
But it is manifest that that Scripture denoteth those believers,
who have been found by the grace of God in marriage with

f i. b. whereas Scripture addresses to believers who are not married, as
this direction to believers who are ac- giving them a license to marry unbe-
tually married, they, by giving it a lievers, as if they too would become
more general interpretation, extend it sanctified by marriage. [Tr.]

Marriage with Heathen to be continued, not contracted. 423
Heathens. According to the very words themselves, " If
any believer," saith he, " have an unbelieving wife ;" he saith
not, " take an unbelieving wife :" he sheweth that one already
in the married state with an unbelieving woman, and after
wards converted by the grace of God, ought to continue with
his wife; to wit for this reason, lest any, having obtained
Faith, should think that he ought to be divorced from a
woman now an alien, and, in some sense, a stranger. Eph- 2,
Wherefore he subjoineth also the reason, that we are called icor.7
in peace to the Lord God ; and that the unbeliever may, 15- 16>
through use of marriage, be gained" by the believer. This
very clause too proveth that this must so be understood : ver. 17.
As every one, saith he, is called by the Lord, so let him
abide. Now Heathens, methinks, not believers, are called.
But if he had declared absolutely concerning the marriage
of believers only, he had permitted the saints to marry indis
criminately. But if he had permitted this, he would never
have subjoined a declaration so different, and so contrary to
his own permission, saying, A woman, if her husband beiCor.7,
dead, is at liberty : let her marry whom she will : only in
the Lord. Here surely is no question to be made : for that,
concerning which a question might have been made, the
Spirit hath declared. Lest we should make an ill use of
that which He saith, Let her marry whom she will, He
hath added, only in the Lord, that is, in the Name of the
Lord, which is, doubtless, to a Christian. That Holy Spirit
therefore, who had rather that widows and the unmarried
should abide in their integrity, Who exhorteth us to the
example of himself, prescribeth no other mode of repeating ver. 7.
marriage, save in the Lord. To this condition alone doth
He allow the loss of continency. Only, saith He, in
the Lord. He hath added a weight to His own law, only ;
with whatever tone and manner thou shalt pronounce that
word, it is weighty: it both commandeth and adviseth, both
teacheth and exhorteth, both asketh and threateneth. 'Tis a

' The word is taken from S. Matt, him ; whence T. blends in one the
18, 15. as below, c. 7 - [Tr.] Holy Spirit and the inspired writer,
f The Apostle himself. S.Paul being though the action itself was that of an
guided to speak of himself in Holy inspired Apostle, not as an inspired
Scripture, his action is directly sane- writer.
tioned by the Holy Spirit, Who inspired

424 Marriage continued, sanctifies Heathen ; contracted,
Ad Ux. sentence sharp, brief, and, by its very brevity, eloquent. Thus
XUI.3. useth God to speak, that thou mayest understand at once,
obey at once. For who may not understand that the Apostle
hath, in this kind of marriage which he forbiddeth, provided
against many dangers and wounds to the Faith, and hath
first of all guarded against the defilement of holy flesh by
Heathen flesh ? At this point some one saith, ' What differ
ence then between him who is chosen by the Lord, when
married to an Heathen, and one long ago, that is, before
marriage, believing, so that they should not equally take care
for their own flesh ? whereas the one is forbidden marriage
with an unbeliever, the other commanded to continue in it !
Why, if we be defiled by an Heathen, is not the one loosed,
even as the other is not bound ?' I will answer, if the Spirit
shall permit, first of all alleging that the Lord rather ap-
proveth that marriage should not be contracted, than in any
Mat. 5, case dissolved ; finally, He forbiddeth divorce, saving for
the cause of fornication, but commendeth continency. Let
then the one have the necessity of abiding, the other moreover
the power of not even marrying.
III. Then if, according to the Scripture, they that are
found by faith g in marriage with an Heathen, are therefore
not defiled, because with themselves others also become
l Cor. 7, sanctified ; without doubt they, who before marriage were
sanctified, if they be joined with strange flesh, cannot sanctify
that wherewith they were not found. But the grace of God
sanctifieth that which it hath found. So that which could
not be sanctified is unclean ; that which is unclean hath no
fellowship with the holy, save that, of its own, it defileth and
slayeth. This being so, it is evident that believers entering
into marriage with Heathens are guilty of fornication, and
must be forbidden all communication with the brotherhood,
l Cor. 5, according to the letters of the Apostle, who saith, that with
u- such an one we must no not eat. Or shall we in that Day
produce our marriage-deeds before the Judgment-seat of the
Lord, and allege that which He Himself hath forbidden?
' That which is forbidden is not adultery; is not fornication !
l Cor. 3, The admission of a strange spouse less defileth the temple of
S " A fide deprehenduntur." So above, c. 2. " inventi a Dei gratia." [Tr.]

defiles Christian, and the temple of God. 425
GWh,less joineth the members of Christ with the members ofi Cor.6,
an harlot.' As far as my knowledge serveth, we are not ourylJt, 19.
own, but bought with a price: and with what price? the ver. 20.
Blood of God. In hurting therefore that flesh, we hurt Him
most nearly. What meant he, who said that to marry a
stranger was indeed a sin, but a very little one ? whereas, in
any case, setting aside the wrong done to the flesh which
pertaineth to the Lord, every wilful sin is, in the Lord, a great
one '. For as was his power of avoiding it, so is the weight
of the charge of contumacy upon him. Let us now review
the other dangers, or, as I have said, wounds to faith, pro
vided against by the Apostle, most hurtful not only to the
flesh, but also to the spirit itself. For who can doubt that
faith is day by day effaced through intercourse with un
believers ? Evil communications corrupt good manners : i Cor.
how much more living together, and undivided familiarity! '
Every believing woman must needs obey God. And how
can she serve two masters ? the Lord and an husband, add, Matt. 6,
too, an Heathen? For, in obeying an Heathen, she will
enact Heathen things: the form, the building upk, the ele
gancies of the world, the baser blandishments, even the sin-
stained secrets of marriage themselves ; not as the duties of
the sex are performed among saints, with respect shewn to
the very necessity, with modesty and moderation, as under
the eyes of God.
IV. But no matter after what fashion she pay her duties
to her husband: the Lord assuredly she cannot satisfy
according to His rule, while she hath at her side a servant
of the devil, a minister to his own lord in hindering the
pursuits and offices of believers : so that, if a station l is to
be kept, the husband engageth her all day to the baths ; if
* So S. Jerome adv Jov. i. 10. ' See de Orat. c. 19. p. 311. and n. a.
¦ i. e. every wilful sin, though seem- Isidore (Etym. vi. ult.) says, some dis-
ingly slight, becomes great when com- tinguished " statio" and "jejunium,"
mitted by one who is " in Christ," as that the " station" was the observance
being so hallowed, and against the sug- of certain days and seasons with fast-
gestions of the indwelling Spirit. ing ; days, as the Wednesday and Eri-
k "Extructis."i.e. by means of dress day in each week; seasons, as "the
and ornaments. So Juvenal, Sat. vi. 502. days in which the Bridegroom was
Tanti est quserendi cura decoris ! taken away, or the Apostolic institution
Tot preinit ordinibus, tot adhuc compa- of Lent;" "jejunia" were voluntary
gibus altum
JEdificat caput. [Tr.]

426 Christian duties hindered by Heathen marriage.
Ad UxJ a fast to be observed, the husband on the same day boldeth a
Xllik feast 5 if a procession™ to be made, never doth household
— ~ business fall more upon her hands. And who would allow
his. wife, for the sake of visiting the brethren, to go from
street to street the round of strange, and indeed all the
poorer, cottages ? Who will willingly bear her to be parted
from his side, by the meetings at night, if her duty so call ?,
Finally, who will without heed endure her being away all
night at the solemnities of Easter n ? Who, without his own
suspicions, will let her go to that feast of the Lord which
they defame ° ? Who will suffer her to creep into a prison to
kiss the chains of a martyr ? Yea, and to meet any one of the
l Tim.5, brethren for the kiss p ? to offer water for the saints' feet « ?.
10" to seize on their meat, their cup r ? to long for them, to have
ibid. them in her thoughts ? If a stranger brother come to her,
what lodging in an alien's house ? If a present is to be made
to any, the barn, the storehouse are closed against her.
V. But some man (suppose) beareth with our ways and
murmureth not. This then is a sin, that the heathen know
our ways, that we are subject to their cognizance, that it is
their kindness if we do any work. He cannot be ignorant of
a thing who beareth with it : or, if it be concealed, because
he beareth not with it, it is feared. But seeing that Scripture
m S. Jerome uses the same word, seemed as day. Greg. Naz. Or. 45. in
Ep. 107. ad Laet. §. 8. " Never let Pasch. §. 2. et 18. in Patr. ej. Greg.
your daughter go forth into public with- Nyss. Orat. Pasch. 1 init. t. 3. p. 382.
out you ; let her not visit the Basilicas Eus. de Vit. Const, iv. 22. see Kor-
of the Martyrs and the Churches with- tholt de Cal. Pag. e. 16. §. 11. 12.
out her mother." and Ep. 128. ad Gau- » See Apol. u. 6. 7.
dent. §. 3. " Let her not go too freely P See above, de Orat. c. 18. This
into public ; let her not always seek the rite, which was universal at the Holy
full assembly of the Church." and Ep. Communion, in the Ancient Church
22. ad Eustoch.de Custod. Virg. §. 17. (see Bingham, 15. 3. 3.) appears to
Go out rarely into public. Seek thou have taken place, at first, without dis-
the Martyrs in thy own chamber. Never tinetion of sexes; hence caution is
will a plea for going forth (precedent1) given about it by S. Athenagoras,
be lacking, if whenever you have occa- Legat. §. 32. who quotes from an apo-
S1T'Ju°,1^rel0?0.0",t-"<:egressus-:) oryphal book, 'The kiss of love, or
• \ « Pasch^1 V1?lls are mentioned rather of reverence, must be given with
in the Apost. Const, v. 20. by Euseb. such great care, as that if it be ever so
H. E. vi. 9. vn. 5. Lact. vii. 19. S. little defiled by thought, it excludes us
Chrys. Horn. 30. m Gen. c. 9. as uni- from eternal life." S. Clement. Alex.
yersalby S. Jerome, adv. Vig. c. 10. also insists on its being "mystic,"
in that, according to an apostolic " holy," on evils arising from its pro-
tradition, the people were not dismissed fanation. Pjedag iii 11 fin
until midnight, looking for the coming q S. Jerome alludes to this, as his
tv, £ v " '" Sv ¥at,t e" 25- own Practice. Apol. c. Ruff. 1. 3. §. 17.
The Churches were so lighted tha£ it r See below, c. 6. [Tr.]

Christian practices, suspicious to the Heathen. 427
commandeth both, to work for the Lord both without the cf. Mat.
knowledge/of another, and without grievance to ourselves, itrfJcor.
matjejetih'not on which side thou sinnest, whether in respect9! 7.
of ..thy ;husband's knowledge, if he bear with thee, or in the
afflicting of thine own self, if, not bearing with thee, he be
shunned. Do not, saith He, cast your pearls before swine, Mat. 7,
lest they trample them under their feet, and turn again, and6'
overthrow us also. Your pearls are the notes of even your
daily conversation. The more thou shalt take care to hide
them, the more suspected wilt thou make them, and the more
needful to guard against heathen curiosity. Wilt thou escape
notice when thou signest8 thy bed, thy little body'? when
with thy breath thou blowest away any thing unclean u ?
when thou risest even in the night to pray"? and wilt thou
not be thought to be working somewhat of sorcery y? Will
not thy husband know what thou fastest in secret before
all food ' ? and if he knoweth it to be bread, will he not
beUeve it to be that which is reported * ? And will any man,
not knowing the reason, simply bear with these things?
without a groan ? without a suspicious doubt whether it be
bread or a charm ? Some do bear with them : but that thev
may trample on, that they may mock such women, whose
secrets they reserve for the danger which they believe will
come1', in case they be haply vexed. They bear with those
whose dowries they may, by bringing up their name" against
them, make the price of silence, being ready, that is, to go
to law before the executioner as the judge. The which most
women not foreseeing have been wont to discover either in
the extortion of property, or the breach of faith.
s With the sign of the Cross : see de z see de Orat. c. 19, and note. S.
Cor. u. 3. and note f. Basil. Ep. 93. add Eus. H. E. vi. 44.
' corpuseulum. A term of endear- Greg. M. Dial. iii. 33. and others, ap.
ment as from a husband. [Tr.] Bingham, 15. 4. 13. On the primitive
u see de Idol. c. 11. p. 235. and practice of receiving the Holy Eucha-
note k. rist, fasting, see S. Chrys. Hom. 27. in
* see Apol. c. 39. p. 83, and note z. 1 Cor. S. Greg. Naz. Or. 40. in S.
y see Suet. Ner. c. 16. Niceph. H. Bapt. §. 30.S. Aug.Ep. 54. ad Jan.c.6.
E. xvi. 58. and of the imputation of Bingham, 15. 7. 8.
Christian miracles to magic, Apol. c. a see Apol. c. 2. p. 5, and note g.
23. p. 59. as those of our Lord, Orig. and c. 7.
c. Cels. i. 6. 38. ii. 49 sqq. Eus. Dem. b from the supposed practices, sor-
Ev. iii. 6. Recogn. iii. 47. Acta Mart, ceries, of their wives, as above.
ap. Baron. A. 286. see Kortholt de Cal. c see on Apol. u. 2. p. 4.
Pag. c. 15.

428 Degradations and privations in Heathen marriage.
Ad Ux. VI. The handmaid of God dwelleth amidst alien services,
xni.7. ana> among them, with all the names of gods, all the solemni-
ties of kings. In the beginning of the year, in the beginning
of the month, she will be disquieted by the savour of frank
incense, and make her procession from a door laurelled and
candle-litc, as from a new consistory of public lusts. She
will sit down with her husband ofttimes in clubs, ofttimes in
taverns : and she will minister sometimes to the wicked, who
was once wont to minister to the saints. And will she not
herein recognise the fore-determined sentence of her own
ITim.5, damnation, obeying those, whom she was about to judge ?
l Cor.6 Whose hand will she long for ? of whose cup partake ? What
2\ will her husband sing to her, or what will she herself sing to
her husband? She may hear forsooth, she may hear some
what from the stage, from the tavern, from helld! What
mention of God? what calling upon Christ? Where the
cherishing of faith by the intersertion of Scriptures ? where
the Spirit? where the refreshment? where the divine bene
diction ? All extraneous ! all adverse ! all condemned ! sent
* atter- by the evil one to level2 salvation to the earth !
VII. If these things may happen to those also, who having
obtained faith while married to heathens, so continue, yet are
they excused as being found by God in this very state of
l Cor. 7, things, and are commanded so to abide, and are sanctified,
' " '' and receive an hope of gaining". If therefore a marriage of
this kind be ratified before God, why may it not also turn
out happily, so as not to be in such sort harassed by
grievances, and straits, and hindrances, and defilements,
having already, in part, the countenance of Divine grace ?
For even this calling1 from the heathen is, by its evidences of
some honour awarded, a cause of fear to the heathen man
that it hath also some celestial virtue8, so that he disturbeth
'. see Apol. c. 35. little before qu; in matrimonio Gentili
« de Gehenna. A. V. and Edd. It fidem adept!— deprehensj— perhaps to
stands as an indignant climax, " yea, mark the superior power of the Chris-
from hell. ' De ganea " from the bro- tian convert, see n. g; but T. again
thel," which Rig. adopted as a MS. uses juncti (Ag.) below in a different
reading, is only an ingenious conjecture case.
of Ursini. f i.e. the majesty of holiness with
• their husbands. Vfhich the new-created Christian was
' vocatus ille, has been taken as a invested, awed the Heathen, as indi-
substantiye [ 1 r.] else it might be under- eating some unknown power vouchsafed
stood of the woman, " the called," as a to her. Unholiness does stand in awe

God softens the difficulties He appoints, not what we choose. 429
himself the less1", knoweth less, enquireth less. He iath
come to be sensible of great things, hath seen proofs, knoweth
that she hath become a better woman : thus himself also is,
through fear, an aspirant after God. Thus are men of thisPs. ill,
sort the more easily gained, to whom the grace of God hath
become familiar. But it is another thing voluntarily and of
one's own accord to come down unto things forbidden.
Things which do not please the Lord assuredly offend the
Lord, assuredly are brought in by the Evil one. This is the
proof of it, that the Christian Name pleaseth the wooers'
only. Therefore there are found those who abhor not such,
that they may destroy themk, snatch them away, shut them
out from the Faith. Thou hast a reason why thou mayest
not doubt that no such marriage runneth its course
prosperously, while it is joined together by the Evil one, but
condemned by the Lord.
VIII. Hereupon let us enquire whether it be rightly so,
as though we were in very truth censors of the Divine judg
ments ! Do not, even among the Heathens, all the severest
masters, and the most tenacious of discipline, forbid their
servants to make marriages out of doors ? to wit lest they
break bounds for wantonness' sake, desert their duties, bring
forth their master's cheer for strangers. Have they not
moreover enacted that those may be claimed for slaves, who
have continued in cohabitation with another's slaves, after
warning from their masters? Shall earthly discipline be
held stricter than heavenly rules ? so that Heathens indeed
when joined unto strangers lose their liberty, while our own
join unto themselves the slaves of the Devil and continue in
their condition? They will deny forsooth that they have
been warned by the Lord, through His Apostle ! On what
can I lay hold as the cause of this madness, save the weak-

of holiness; the heathen, Satan's slave, joribus" " the worser Heathen," as on
before the Holy Spirit in the Christian, the contrary in the Scorp. c. 1. T.
Virtus seems to have a two-fold sense, speaksof" the better;" " de melioribus
virtue and power, or in one, the might Ethnicum."
of virtue, as derived from the Presence k i. e. Satan -for the time (while
of the Holy Ghost. they are wooers) suppresses in such the
h About the Christian practices of hatred they bear to the Christian Name,
his wife, see above, [Tr.] that getting these women into their
' petitoribus restored, A. has peti- power, they may persecute them more
tioribus, whence Rig. conjectures " pe- severely afterwards.

430 Christian poverty a better dowry than wealth.
Ad Ux.ness of faith ever prone to the lusts of worldly joys ? Which
Xllf 8 indeed is the most found in the wealthier sort: for in pro-
portion as any is rich, and puffed up with the name of
matron, doth she require a more capacious house for her
burthens, as a field wherein ambition may run its course.
MaU9, In the eyes of such the Churches are vile. Hardly shall the
rich be in the house of God, and if any such be there, hardly
the unmarried rich. What then can they do ? Whence,
save from the Devil, can they fetch an husband able to keep
their sedan, and their mules, and their hair-curlers of out
landish height ? A Christian, though rich, may not perchance
furnish these things. I beseech thee, set before thee the
examples of Heathens. There very many noble in birth, and
rich in property, are every where joined with the ignoble and
the middling, sought out for pleasure, or mutilated for licen
tiousness. Some1 match themselves with their own freedmen
and slaves, (a thing despicable in the estimation of all men,)
provided only that they have those from whom they fear no
hindrance to their own liberty1. Doth a Christian believer
dislike to marry a believer her inferior in fortune, when she
Luke 6, will be more enriched in a poor husband ? For if the kingdoms
ver. 24. of Heaven pertain to the poor because they do not to the rich,
?°d the rich will gain the more in the poor, will be dowered with
23. ' the greater dowry out of the goods of him, who is rich in
God. Let her be on his level in the earth, who in the
heavens perchance shall not be so. Must she doubt, and
enquire, and ever and anon deliberate whether he be suffi
cient for the dowry she hath brought, to whom God hath
Lukel6, committed His own riches? How can we find words to
describe the happiness of that marriage, which the Church
joineth together, and the Oblation cbnfirmeth, and the blessing
sealeth, the angels report, the Father ratiiieth ? for not even on
the earth do sons marry rightly and lawfully without the con
sent of their fathers. What an union is that of two believers,
of one hope, one vow, one discipline, the same service!
Both brethren, both fellow-servants ! no distinction of spirit
1 Nonnullas se libertis et servis suis mentum libertati suae timeant, omitted
conferunt, omnium hominum existima- by Rig. without authority or assigning
tionedespectandum,dummodo[Atmodo any reason.
Edd.] habeant a quibus nullum impedi-

Blessedness of Christian marriage. 431
or of flesh, but really twain in one fiesh ! Where the flesh Maik
is one, one also is the spirit. Together they pray, together10'8'
fall down, and together pass their fasts; teaching one another,
exhorting one another, waiting on one another. Both areHeb.lo,
together in the Church of God, together in the Feast of God,25,
together in straits, in persecutions, in refreshments. Neither
hideth from the other, neither shunneth the other, neither is
a burden to the other. Freely the sick is visited, the needy
supported. Alms without torture, sacrifices without scruple,
daily diligence without hindrance ! No stealthy signing, no
hurried salutation, no silent benediction ! Psalms and hymns
resound between the two, and they provoke one anolher'Heb.iO, .24
which shall sing the best to his God. Such things Christ
seeing and hearing rejoiceth. To these He sendeth HisJohnU,
peace. Where two are, there is Himself also : where Him-i^t.is
self also is, there also the Evil one is not. These are the 20-
things which that word of the Apostle hath left to be under- 1 Cor. 7,
stood by us under its brevity. Of these things put thyself in
mind, if need shall be. By these turn thyself away from the
examples of certain women ". It is not lawful for believers 1 c°r-
.... 7 . 10, 33.
to marry otherwise : it is not expedient.
m sustinentes, as n-jaraagTsjj?, Mark n see c. 1. beg. [Tr.]
3, 9. [Tr.]

Note O, on page 421.
Tertullian here, not less explicitly because incidentally, allows of
marriage after divorce. Only, here, from the context, it appears that it
is marriage of a woman, who has divorced her husband, not been divorced
by him. The same is implied in the adv. Marc. iv. 34. " That marriage
abideth which is not duly severed. To marry, while a marriage abideth,
is adultery. Thus, if He conditionally prohibited to put away a wife, He
did not wholly prohibit it ; and what He did not wholly prohibit, He
permitted in other cases, in which the cause for which He prohibited it,
no longer exists." i. e. Marriage was not to be severed by man, he was
not to '* put away his wife, for the sake of marrying another;" (ib.) but
if the marriage was severed by God, through death, or ipso facto broken
through adultery, so that they ceased to be one, in either case alike it
ceased. A new marriage was adultery, only while the former endured ;
and it endured until it was duly severed; but since adultery of the
divorced was such a severance, a new marriage, according to T.'s argument,

432 Opinions as to the remarriage of one lawfully divorcing;
Note ceased to be adultery. It is remarkable that Pamelius and others explain
on Ad awajr tj,is testimony of Tertullian, being opposed to the Roman prac-
 - — 'tice, by reference to the treatise de Monog. c. 9. 10. written against the
Church, and because he there does not allow of the marriage of the divorcing
party, infer that neither does he here; forgetting, that he there rejects
second marriage altogether, even of the widowed, which he here admits.
Epiphanius (Haer. 69. c. 4. quoted by Bingham, 22. 2. 12.) allows re»
marriage,in case of the marriage being dissolved by adultery; theApostolic
Constit. (iii. 1.) speak of " one who has lost her husband by death or
any other occasion, having the gift of widowhood," and declares her
** blessed" '* if she abide by herself," implying plainly that if she had
not the gift, she might marry; Ambrosiaster (in 1 Cor. 7, 15.) allows
re-marriage when the heathen party departed, as being sin against the
Author of marriage, but he thinks that in the case of adultery, 1 Cor. 7,
1 1. permits it to tbe man only. S. Jerome Ep. 55. ad Amand. §.3. thinks
it forbidden to the woman by Rom. 7. and 1 Cor 7, 39. ; but in that he
mentions as remarkable, (Ep. 77- ad Ocean., de morte Fabiolae,) that one
did penance for it, this, (as Bingham observes,) does not seem to have
been then required; himself also cUlls it "a fault" only, (§.3,4.) excuses
it on the ground of " necessity," calls the marriage " the shadow of a
miserable marriage." S. Basil Ep. Can. i. can. 9. thinks the man
pardonable, and his second wife not to be condemned, but that the woman
is prohibited by the custom of the Church. Origen mentions that even
some Bishops permitted it in the case of women, but regards it as a con
cession to infirmity, as contrary to the letter of Rom. 7, 3. 1 Cor. 7, 39.
(in Matt. 19, 8. Tom. xiv. §. 23.) Lactantius Instt. vi. 23 fin. thinks
Scripture admits it in the case of the man, (about the woman he is
silent;) as do the Cone. Venetic. (A. 465.) can. 2. the [so-called] Synod.
S. Patricii, can. 26. the Synod. Roman, under Leo IV. (A. 853.) can. 36.
Bituric. (A. 1031.) can. 16. Lemovic. ii.can. 15. quoted by Coteler. Patr.Ap.
i. p. 88. The law ascribed to Constantine, permitting it in three cases only,
(ib.) perhaps had the sanction of the Church ; although the later civil laws
were laxer than those of the Church; the 1st Council of Aries (A. 312.)
advises against re-marriage in such cases, does not forbid it ; S. Augustine
dissuades from it, but thinks it a venial error; on the other hand it is
peremptorily called adultery by Hermas, Pastor ii. 4. Innocent I, Ep. 6. ad
Exup. t. 6. S. Jerome in Matt. 19, 9. Yet in a case of extreme sin of the
husband, it was allowed even to women, in » decree attributed to Pope
Zachary, (ap. Gratian Caus. 32. q. 7. c. 23. Bingham 1. c.) but taken
from the Poenitentiale ap. Burchard. 1. 19. c. 5. and by the Council of
Vermeri«e, (A. 753.) can. 18. by Pope Gregory III. (A. 726.) to a man,
even in the case of infirmity only. (ib. c. 18. and note, ed. Richter.) The
Council of Vermerise (can. 10.) allowed it to men in an aggravated case only,
(ib.) The Council of Trent (Sess. 24. can. 7.) does not directly anathematize
those who hold that " marriage is dissolved by adultery," but those who
say " that the Church erred in teaching that it was not." Coteler. (1. c.)
states it to be " still held by the Greeks and Armenians that adultery

of the divorced. 433
dissolves marriage." It might seem from one expression in the adv.
Marc. iv. 34. that T. allowed of the marriage not only of the injured but
of the adulterous party ; in that he says, " he that marrieth one unlawfully
put away, as being not put away, is an adulterer;" but this seems rather
incidentally said, as applying our Lord's words, than as implying that one
marrying one lawfully put away is no adulterer ; for the adulteress does
not cease to be such, because put away ; and Tert.'s strong feeling of the
unlawfulness that the members of Christ should become the members of
an harlot, would prevent his accounting such a marriage lawful and
Christian. Such marriage is allowed, after the husband's death, by
S. Augustine (de Nupt. et Cone. i. 10. de Bon. Conjug. c. 14.) and the
Council of Eliberis, (can. 9.) which also forbids any other, (can. 72.
Bingham 1. c. §. 13.) but forbidden by the Synod. Forojul. (c. 10. ap.
Coteler. 1. c.) and by the Roman Court except under dispensation.

i-f

ON PRESCRIPTION AGAINST HERETICS.

De TThe whole tenor of the " de Prsescriptione Hsereticorum" certainly is such, as
PRiESCR. makes it difficult to think that it could have been written by one, who had
H-ffi R. ' himself separated from the Church. The force of this argument can hardly be
XIV.' represented by particular expressions ; the colour cast over the whole is a yet
 ' stronger indication. Besides this general ground, however, there is the distinct
declaration that the promise of the Comforter was fulfilled at the day of
Pentecost, and so, that no further revelation was to be expected, (c.22.) which
is directly opposed to Montanism. Certainly the language here and in the
Monog. c. 2. is very different: here, he says, "The Lord had indeed once
said, ' I have many things to say unto you, but ye cannot bear them now,' yet
when He adds, ' When He, the Spirit of truth, shall come, He shall lead you
into all truth,' He shews that they were ignorant of nothing who He
promised should attain all truth through the Spirit of truth, and accordingly
He fulfilled the promise, the Acts of the Apostles proving the descent of the
Holy Spirit:" there, " Is it admissible that the Paraclete should have taught
any thing which can either be accounted new against Catholic tradition, or
burthensome against the light load of the Lord P The Lord Himself has
pronounced as to both. For when He says, ' I have many things to say unto
you, but ye cannot bear them now ; when the Holy Spirit shall come, He
shall lead you into all truth,' He sufficiently sets forth that He will guide to
things which may both be accounted new, as never before published, and in a
degree burthensome, as being on that account not published. — The Paraclete,
having many things to teach, which the Lord deferred for Him, as before
defined," &c. Tertullian makes out his consistency to himself, in that as a
Montanist, he still contended that the " rule of faith" is to be retained, that the
Paraclete would teach nothing against it, and that the heretical and " opposed
spirit appears from the difference of teaching, first adulterating the rule of
faith, and so the order of discipline." But it still remains, that quoting the
same two texts, he here, without any restriction, declares them to have been
completely fulfilled at the Day of Pentecost, while, as a Montanist, he looks
chiefly to a fulfilment after two hundred years, in his own time. 2) Then,
he does not argue simply from the priority of Catholic truth, but appeals to it,
as embodied in the Church, and adduces the Apostolic succession in proof of
it. (c. 20. 26—30. 32. 36. 37.) He would hardly have framedhis rule thus, when
he had declared against the Church. 3) Then, he so connects revelation with
the Incarnation as to require that they who claimed to be instruments of a
fresh revelation, should shew that our Lord had again been manifest in the
flesh, and had conferred on them power to work the same miracles as Himself;
(c. 30.) yet Montanus did not claim to work miracles, only to have ecstatic
visions. 4) Again, he here explains the continued office of the Holy Ghost,
as " Christi Vicarius," to be to retain the truth which He had taught through
the Apostles (c. 28.) in the de Virg. Vei. c. 1. using the same title, he declares
it to be, gradually to enlarge the truth so delivered. " Since the Lord therefore
sent the Comforter, that inasmuch as human infirmity could not receive all
things at once, the discipline might gradually be guided and ordered and
brought to perfection by that Vicegerent of the Lord, The Holy Spirit."

Seductive power of heresy not to be wondered at. 435
6) It is remarked (Bp. Kaye's Tertullian, p. 61.) that " some mention of the
Paraclete would probably have been introduced into the short summary of the
faith given, u. 13. as is the case in the de Virg. Vei. u. 1." Whereas the
mention here is only of the ordinary guidance oj believers, (" He sent the
vicarious power of the Holy Spirit, who should lead believers;") there he speaks
only of His developing guidance of the Church. 6) It is supposed that S.Augustine
refers to the Appendix to this book, (adv. omnes Hoereses, c. 62.) " Tertullian
went over to the Phrygians whom he had before overthrown." (de Haer. 86.)
This seems to me also probable, and the adv. omnes Hsereses, though an
imperfect sketch, bears, I think, here and there, the stamp of Tertullian's vivid
way of characterizing principles. In this case, the work itself must, of course,
be written before his Montanism, since in the Appendixhe condemns it. Theonly
ground, on the other side, of any account, is that in the first book against
Marcion, which he certainly wrote as a Montanist, (c. 29.) he is thought to
refer to this tract as not yet written. His words (c. 1.) are, " In so far will
that which is brought in subsequently be accounted heresy, in as far as what
was delivered in times past and from the beginning will be held to be truth.
But another brief treatise will maintain this position against heretics, that they
may be confuted even without considering their doctrines, as being ruled to be
such, through their novelty. Now, so far as any trial of strength is to be
admitted, I will, for the time (interdum), lest the uniform calling-in of this
compendious argument from prescription should be imputed to want of con
fidence — first set forth the rule of the opponent, &c." In itself, this language
might equally apply to a work written or unwritten ; the words " for the time"
may mean as well, " waiving this ground for the present." On the other
hand, the passage implies that the argument from prescription had been already
urged (as some would think) to satiety, and so it seems probable that this book
had been already written. He fears lest the continuance of the same line
of defence might be misinterpreted, (he makes the same apology here, c. 16.)
and so waiving this vantage-ground for the time, he takes the lower ground of
entering into the details of the actual heretical system. Then also the obvious
meaning of the close of this book is, that this was a general introduction to all
the treatises against particular heresies ; as indeed they all, probably, (except
the adv. Hermogenem, as to which there is no proof either way, but which was
subsequent to this,) .were written while he was a Montanist.]

I. The state of the present times calleth for this ad
monition also from us, that we ought not to wonder about
these heresies, either that they are, for they were foretold » as
about to be, or that they overturn the faith of some, for to this
end are they, in order that Faith, by having wherewithal it
may be tried, may have also wherewithal it may be proved. 1 Cor.
Vainly therefore and without due thought are very many11'1"
offended by this very thing, namely, that heresies have so
much power. How much would they have, if they were
not ? When a thing hath attained to this, that in any case it
is, it hath a final cause, on account of which it is: this
obtaineth a power through the means of which it is, so that
it is not possible that it should not be.
» Matt. 7, 16. 24, 11. 24. Acts 20, 29. 30. 1 Tim. 4, 1 sqq. 2 Pet. 2, 1.
Ff 2

4ZQHeresytobeavoided,notmarvelledat;strong,whenfaithweak
Be II. To instance briefly, we do not wonder as touching
PH^r"' fever, which, among other deadly and painful ends, is
XIV. 2. appointed for the destruction of man, either that it existeth,
for it doth exist, or that it destroyeth a man, for to this end it
existeth. Wherefore, as touching heresies, which are brought
into being for the weakening and destruction of Faith, if we
are alarmed because they have this power, we must first be
alarmed because they have this being; for in that they have a
being, they have a power, and in that they have a power,
they have a being. But again a fever, as being, what it is
known to be, an evil both as respecteth its final cause, and
as respecteth its power, we rather detest than wonder at;
and, as much as in us lieth, we guard against it, not having
the abolition of it in our power. But as to heresies, which
bring upon men eternal death, and the burning of a mightier
fire, some would rather wonder that they have this power
than avoid their having it, though they have the power of
avoiding it. But they would have no force, if men would not
wonder that they have so much force. For either in that
they wonder, they become subjects for the stumbling-block,
or because they stumble they therefore wonder, as though it
came from some truth in them, that they have so much force. '
It is forsooth a wonder that evil hath its proper power ! unless
it be that heresies are very strong with those who are not
strong in Faith. In a contest of boxers and gladiators, a
man for the most part conquereth, not because he is strong,
or cannot be conquered, but because he, who is conquered,
was a man of no strength : and so this very conqueror, being
afterwards matched against a right lusty man, is also con
quered and retreateth. In like manner heresies derive what
strength they have from the weaknesses of certain men;
having no strength, if they encounter a faith of right good
strength. III. This weaker sort of men indeed are wont to build
themselves up unto their fall, by means of certain individuals
who have been caught by heresy. How cometh it (say they)
that such and such a man, the most faithful, the most
prudent, and the most practised in the Church, have gone
over to that side? Who, when he sayeth this, doth not
himself make answer to himself, that they ought not to be

overcomeshollowfailh,asdoesalltrial;isnot therefore IruthASJ
accounted prudent, or faithful, or practised men, whom
heresies have been able to change ? This too is a wonder,
I suppose, that one, who hath in time past been approved,
should afterwards fall away ! Why, Saul, a good man above
others, is afterwards subverted by envy. David, a good
man after the Lord's heart, is afterwards guilty of murder 1 Sam.
and adultery. Solomon, gifted by the Lord with all grace ' '
and wisdom, is enticed to idolatry by women. For to the
Son of God alone was it reserved to continue to the end
without sinh. Why then, if a bishop, if a deacon, if a Heb. 4,
widow, if a virgin, if a doctor, if even a martyr shall have '
fallen from the right rule", shall heresies on that account be
thought to have truth on their side ? Do we test the creed
by the persons, or the persons by the creed ? None is wise
save a believer ; none is great save a Christian ; but none is
a Christian, save he who endureth even to the end. Thou,
as a man, knowest each man outwardly : thou thinkest that
to be which thou seest : and thou seest, so far as thou hast
eyes. But, saith the Scripture, The eyes of the Lord are
highd. Man looketh on the outward appearance, the Lordi Sam.
on the heart. And therefore the Lord knoweth them that 2Tim.2
are His. And the plant, which He1 hath not planted, He J9-
rooteth up ; and He sheweth that of the first there are that omitted
shall be last; and He carrieth His fan in His hand to purge i3 '
His threshing-fioor. Let the chaff of a light faith flee as Mat.20,
much as it will with every wind of temptation ; the more Mat. 3
pure will the mass of wheat be laid up in the garner of the Lord. ^,2,
Did not some of the disciples, being offended, turn aside from 14. '
the Lord Himself? and yet the rest did not think on that ac- John 6,
count that they also ought to depart from His footsteps : but
those who knew that He was the Word of life, and that He had 1 John
come forth from God, continued sedfastly in His company johnc6)'
even to the end, after that He had mildly put the question, ^
30. '
•> Rig. remarks the omission of the Others suppose T. here to quote 2 Chron.
Blessed Virgin, as also the language in 16, 9. " The eyes of the Lord run to
the de Carne Christi, as different from and fro throughout the whole earth."
later Theologians. coll. Job 34, 21. Jer. 16, 17. 32, 19.
• The rule of faith, the sum of saving Pam., that he quotes Ezra 4, 8. "Lord,
faith, the Creed, see bel. c. 13. Thou inhabitest eternity, Whose eyes
d Is.2 11. " The lofty looks of man are raised aloft." The words still do not
shall be humbled, and the Lord alone agree.
shall be exalted in that Day." [Tr.]

438 Warnings against heresy imply that men wouldtkerebyfalL
de whether " they also would go away." It is a less matter, if
PH^"' Certain, as Phygellus, and Hermogenes, and Philetus, and
xiv. 4. Hymenseus left His Apostle also : the betrayer of Christ
Johni2,was himself of the number of the Apostles. Do we wonder
concerning His Churches, if they be forsaken by some,
seeing that those things shew us to be Christians, which we
i John suffer after the example of Christ Himself? They went out
2' 19' from us, saith he, but they were not of us. If they had been
of us, they would no doubt have continued with us.
ipronun- IV. But rather let us remember, as well the declarations1
num°' of the Lord, as the letters of the Apostles, which have both
*nr°i"ui- declared8 to us that heresies should be, and determined
run™" beforehand that they must be avoided: and as we are not
restored a]armef] at their existence, so let us not wonder that they
have power to do that, on account of which they are to be
Mat. 7, avoided. The Lord teacheth that many ravening wolves
1 shall come in sheep's clothing. What are these sheep's
clothings, but the outward surface of the Christian name?
What are these ravening wolves, but those thoughts- and
deceitful spirits, which lurk within to infest the flock of
Christ ? Who axe false prophets, but false preachers ? Who
false apostles, but spurious evangelists ? Who Antichrists
now and ever, but rebels against Christ ? At this day there
are heresies not less attacking the Church through perversity
of doctrines, than Antichrist will in that day pursue her with
cruelty of persecutions; save that persecution maketh martyrs
i Cor. besides, heresy apostates only. And therefore need was that
' ' there should be heresies, that all such as were approved
might be made manifest, as well those who were stedfast in
persecutions, as those who did not fly off unto heresies.
For he doth not direct that those should be accounted
approved, who change the faith into heresy, as they per
versely interpret it in their own favour, because he hath said
l Thess. in another place", Prove all things ; hold fast that which is
good ; as if it were not possible, after proving all things ill,
to fall, through error, upon the choice of some ill.

« As though the Apostle, when he their own minds," or as though people
bid men "prove all things," represented were not responsible for their con-
it as indifferent what result people came victions.
to, so they were "fully persuaded in

Further pleas for heresy refuted. 439
V. Moreover, if he chideth dissensions and divisions,
which without controversy are evils, he immediately addeth
heresies also. That which he joineth with evils, he doubtless
confesseth to be an evil, and indeed the greater, since he
saith that he believed as touching divisions and dissensions
for this reason, because he knew that there must be also l Cor.
heresies. For he sheweth that, in beholding x a more grievous 1 c'on.'
evil, he easily believed as touching lighter ones : not surely spectu
that he believed as touching those evils, because heresies ver. 18.
were good, but because he would forewarn them, that they
ought not to wonder concerning temptations even of a more
serious stamp, which he said tended to make manifest all
those who were approved, that is, those, whom they were not
able to pervert to ill. Finally, if the sense of the whole
section point to the keeping of unity, and the restraining of
divisions, and if heresies separate men from unity no less
than divisions and dissensions, without doubt he placeth
heresies also in the same predicament of reproach, in which
he placeth divisions and dissensions. And by this he
maketh not those to be approved, who have turned aside
unto heresies, seeing that he specially rebuketh them that
they may turn aside from such sort, teaching that all speak i Cor. l,
the same thing, and be in the same mind, which also heresies
allow not.
VI. And of this no more, if this be the same Paul, who
elsewhere also, writing to the Galatians, numbereth heresies
among the wicked works of the flesh ; and who adviseth Gal. 5,
Titus that a man that is an heretic, after the first rebuke' fit. 3,
must be rejected, seeing that he that is such, is perverted10- n-

' The words " and a second" are as true,) ' After a first and second ad-
omitted from this text below, c. 16. by monition,' i. e. that it sufficed not that
S. Iren. iii. 3. (where the Greek Text he who had been corrupted by some
has them ; in i. 6. they occur in the old error should be reproved or admonished
Lat. Transl. also) by S. Cyprian, (Ep. once only, &c." This however often
59.[55.Pam.]adCorn.fin.;) S.Ambrose, happens in MSS. that citations from
(de Abr. ii. 6. and seven other places, Scr. are unconsciously corrected from
seeSabatier ad loc.) S. Augustine, (Ep. the Vulg. ; so on this text, S. Cypr.
43. ad Glor. &c. init.) Ambrosiaster, Test. iii. 78. S. Leo, Serm. 96. c. Eut.
(ad loc.) and several other Latin Fa- which now have the addition. For
thers, ap. Sabatier. In S. Jerome ad Athanasius in S. Jerome, one corrects
loc. they have been inserted in the text, Anastasius : S. Athanasius, as the other
but his commentary implies that he had Greek Fathers and MSS, having the
them not; "There is read in Latin words; Ep. ad Adelph. §. 2. Ep. ad
MSS. (which Athanasius also approved Maxim. §. 1. Ep. iv. ad Serap. init.

440 Heresy, the choosing other doctrines than those delivered.
De and sinneth, as being condemned of himself. But in almost
TniT.' every Epistle besides, when he urgeth them about avoidingfalse
XIV. 7. doctrines, he censureth heresies, the works whereof are false
doctrines. They are named by a Greek word ' heresies' in
the sense of ' choice,' which a man exerciseth either to
establish or to adopt them: wherefore also he hath called
the heretic condemned of himself, because he hath chosen
for himself even that wherein he is condemned. But for us
it is not lawful to bring in any doctrine of our own choice,
as neither is it to choose that whicb any one hath brought in
of his own choice. We have for our authority the Apostles
of the Lord, who did not even themselves choose any thing
of their own will to bring in, but faithfully delivered over to
the nations the Religion which they had received from
Gai.1,8. Christ. Wherefore, though an angel from heaven should
preach any other Gospel, he would be called by us accursed.
The Holy Spirit had even then foreseen that there should be
2 Cor. in a certain virgin, Philumene8, an angel of deceit, trans-
' ' forming himself into an angel of light ; induced by whose
miracles and tricks, Apelles induced a new heresy.
l Tim. VII. These are the doctrines of men and of devils,
' ' gendered, for itching ears, of the spirit of the wisdom of this
l Cor. 3, world, which the Lord calling foolishness, hath chosen the
ib.i 27 .foolish things of the world to confound even Philosophy
itself. For such is the material of the wisdom of this world,
the rash interpreter of the Nature of God, and of the order
by Him established11. Finally, heresies themselves are
tricked out by Philosophy'. Hence the ^Eons, and I know
not what infinite k ' forms,' and ' the trinity of man1' accord -

S See more fully below, c. 30. The ' These were three classes of. men.
same woman is mentioned by T. adv. 1) Material; formed of invisible matter.
Marc. iii. 11. de Carne Christi. c. 6. 2) Animal; into whom a living soul had
Euseb. H. E. v. 13. S. Jerome, c. been breathed. (These two were said to
Pelag. init. and in Gal. 1. where he be created, the first after the image, the
praises this passage. second after the likeness, of God.)
h dispositio, a word frequent in the 3) Spiritual ; the spiritually-conceived
old Lat. Vers, of S. Irenaeus, i. 4. ii. 4. by Achamoth. (Iren. i. 5. 6.) The
' See Apol. c. 47. de Res. Cam. c. 3. first were held to be incapable'of sal-
adv. Marc. i. 13. v. 19. c. Herm. c. 8. vation, the third of perishing, the second
de Anim. c. 3. 23. Iren. 2. 14.2. Jerom. needed continence and faith and good
in Naum iii. 17. action. The Church was the second;
k infinitseA. Tert. below, c. 33. adv. the heretics the third; they held that
omn. Ha?r. c. 49. and adv. Val. c. 8. being spiritual by nature, they could
names thirty, as Iren. i. 1. not be defiled by works of the flesh, in

Philosophy and disputativeness parents of heresy. 441
ing to Valentinus : he was of the school of Plato. Hence
the god of Marcion, more excellent by reason of his
indolence™: he came of the Stoics"- And the doctrine that
die soul dieth is maintained from the Epicureans'. And the
denial of the restoration of the body is taken from the united
school of all the Philosophers. And where matter is made
equal with Godq, there is the doctrine of Zeno: and where
ought is alleged concerning a god consisting of fire', there
cometh in Heraclitus5 The same matter is turned and
twisted by the heretics and by the philosophers, the same
questions are involved : Whence cometh evil ' ? and where
fore ? and whence man ? and how ? and, what Valentinus
hath lately propounded, whence God" ? to wit, from an
exercise of Mind and from an abortive birth. Wretched
Aiistotie ! who hath taught them the dialectic art, cunning
in building up and pulling down, using many shifts in
sentences, making forced guesses at truth, stiff in arguments,
busy in raising contentions, contrary even to itself, dealing
backwards and forwards with every subject, so as really to
deal with none. Hence those fables and endless genealogies, l Tim.i,
and unprofitable questions, and words that spread like «xit.3 9.
canker, from which the Apostle restraining us, testifieth of2Tiin-2J
philosophy by name, that it ought to be shunned ; writing
to the Colossians, Beware lest any one beguile you through Col.2,8.

which they immersed themselves, (ib. n see Apol. c. 47. p. 96. de test. An.
c. 6. see also c. 7. Tert. c. Valent. c. 2. p. 134. Theoph. ad Aut. ii. 4.
c. 17. 24  26. 29. S. Epiph. Hser. 31. " Some, of the Stoa, either deny alto-
§. 23.) who says that they regarded gether that God is, or if He be, assert
Cain, Abel, and Seth, as types of that He hath a care for nothing bat
these three classes. Himself." The Stoics, being Panthe-
m inf. c. 30.de Cam. Xti.c.l8.de An. ists, necessarily denied a Providence.
c.23.S.Clem.Al.Strom.v.l4.p.254.quotes P By Lueanus, (de Cam. Res. c. 2.)
from Plato a treble division of man, "Ye a disciple of Marcion. (adv. omn.Haer.
who are in this city are all brethren, c. 51.)
(as we will say to you in allegory,) but 1 ByHermogenes,c.Hermog.c.l.8.
God creating, in as many of you as init.
are fit to rule, mingled gold in their ' Apelles, below, c. 34. de Anim.
production, wherefore they are the most v. 23. de Cam. Christi. c. 8.
honourable. But in as many as give s Apol. c. 47-
help, silver; brass and iron in husband- ' see adv. Marc. i. 2. S. Aug. Conf.
men and other artificers." Valentinus iii. 7. vii. 12. 16.
illustrates his < spiritual' by gold. Iren. " i. e. the Creator, whom the Valen-
i. 6. 2. S. Clem. Strom, iii. 3. says of tinians fabled to be produced by Enthy-
Marci'on at least, that he " took Plato's raesis, the abortive birth of Sophia,
doctrine ungratefully and unskilfully," when separated from the Pleroma.
i. e. without acknowledgment and mis- S. Iren. i. 4 and 5. iii. fin.
taking it.

442 They who have "found" Christ, to " seek" no further.
De philosophy and vain deceit, after the tradition of men,
PH^BR'besiae the Providence of the Holy Spirit1. He had been at
xiv. 8. Athens, and had, through his conflicts therewith, become
acquainted with that wisdom of man, which affecteth the
Truth and corrupteth it, itself also being divided many ways
into its own heresies by the variety of sects opposing each
other. What then hath Athens to do with Jerusalem?
What the Academy with the Church ? What heretics with
Christians ? Our School is of the porch of Solomon, who
Wisd. l, himself also hath delivered unto us, that we must in simplicity
l" of heart seek the Lord. Away with those who have brought
forward a Stoic, and a Platonic, and a Dialectic Christianity !
VIII. To us there is no need of curious questioning now
that we have Christ Jesus, nor of enquiry now that we have
the Gospel. In that we believe this, we desire to beUeve
nothing besides. For this we believe first, that there is
nothing which we ought to believe besides. I come there
fore to that point, which even our own brethren put forward
as a reason for entering upon curious enquiry, and which
heretics urge for bringing in curious doubt. It is written,
Mat. 7, say theyy, seek, and ye shall find. Let us remember when it
was that the Lord uttered this saying: in the first beginning,
I trow, of His teaching, when it was yet doubted by all men
1 et whether He were the Christ; when1 as yet not even Peter
omitted had declared Him to be the Son of God ; when even John
had ceased to be assured concerning Him2. With good
cause therefore was it then said, Seek, and ye shall find,
seeing that He was yet to be sought, Who was not yet
acknowledged. And this with reference to the Jews : for to
them pertaineth the whole speech of this reproach, who had
Lukel6, wherein they might seek Christ. They have, saith he, Moses
and Elias, that is, the Law and the Prophets, which preach
*inquit Christ: as also openly2 in another place, Search the
fitij yffp/7. ¦*
John 5, Scriptures, in which ye hope for salvation, for they speak of
39- Me. This will be the meaning of, Seek, and ye shall find :

* Who had brought the Apostle to ate seeking. For they are blind. And
Athens, in order that he might take find they never can." S. Iren. 3. 24.
occasion of what he saw, to warn the (ol. 40.) 2.
Church against it. z. se'e on' the de Bapt. c. 10. p. 267,
» It is ever their excuse that they n. e.

AllourLord'swordsareforUs;some,pvinciples,notcommandsm& for that the words which follow, also pertain to the Jews is
manifest : Knock, and it shall be opened unto you. The Mat. 7,
Jews had been in past times in the presence of God : 7'
afterwards, being cast out because of their sins, they began to
be shut out from God. But the Gentiles never were in the
presence of God, except as a drop from a bucket, and as is. 40,
dust from the threshing-fioor, and were ever without the 15-
door. How then shall he, who was ever without the door,
knock at the place where he never was ? what door doth he
know, where he was never either received or cast out ? Doth
not he rather knock, and doth not he rather know the door,
who knoweth that he was once within, and that he hath been
cast out of doors ? Again, Ask, and ye shall receive, per- Mat. 7,
taineth to him who knew from Whom he must ask, from
Whom also something had been promised, to wit, from the
God of Abraham, Isaac, and Jacob, of Whom the nations
knew no more than they did of any promise from Him.
And therefore He spake to Israel : / am not sent, saith He, Mat. 15,
but unto the lost sheep of the house of Israel. He had not24,
as yet cast to dogs the children's bread. He had not as yet ver. 26.
commanded them to go into the way of the Gentiles ; for itMat.io,
was in the end that He taught them to go and teach andb* „„
baptize the nations, and that they should presently receive 19.
the Holy Spirit, the Comforter, Who should guide them into John 16
all truth. And this therefore tendeth hitherwards. But if13,
the Apostles, appointed the teachers of the Gentiles, were
themselves to obtain a Teacher in the Comforter, the saying,
Seek, and ye shall find, was much more out of place as
respecteth us, to whom the doctrine was to present itself, of
itself, through the Apostles, as it did to the Apostles through
the Holy Spirit. All the sayings indeed of the Lord were
set forth for all : they have passed down to us through the
ears of the Jews ; but most of them, being directed towards
particular persons, form for us not a special admonition but
an example a-
IX. I now of my own accord quit this ground. Be it that
the precept, Seek, and ye shall find, was spoken to all. Yet
even then it is right to set the meaning of the words against
» i. e. not a specific command but a principle.

444 Search is for definite truth, to be rested in, when found.
Db the rule of their literal construction. No Divine saying is so
F;rLERn- loose and vague, that the words only are insisted on, while
xiv. io. the true bearing of the words is not determined. But in the
outset I lay down this : that there is some one definite thing
taught by Christ, which the Gentiles are by all means bound
to believe, and therefore to seek, that they may be able, when
they have found, to believe it. Moreover, the search after a
thing taught, which is one and definite, cannot be indefinite.
Thou must seek until thou findest, and believe when thou
hast found : and there is nothing more, save to keep that, in
which thou hast believed ; so that thou believest this more
over, that any thing besides is not to be believed, and there
fore not to be sought after; seeing that thou hast found, and
hast believed, that which was taught by Him, Who doth not
command thee to seek any thing, besides that which He hath
taught. If any one doubteth what this is, it will be proved
that that, which was taught by Christ, is in our hands.
Meanwhile, relying on my proof, I anticipate it, in warning
certain persons that they mustseeA; nothing beyond the things
which they have believed : that this is that which they were
bound to seek : lest they interpret, Seek, and ye shall find,
without regard to the rule of reason.
X. Now the reason of this saying lieth in three points : in
the matter, in the time, in the measure. In the matter, for
the question 'what' thou must seek? in the time, for the
question 'when?' in the measure, for the question 'how long?'
Thou must seek then 'that' which Christ hath taught; of
course, at the time 'when' thou dost not find it; of course,
' till' thou dost find it. But thou hast found it as soon as
thou hast believed ; for thou wouldest not have believed, if
thou hadst not found, as neither wouldest thou have sought,
except that thou mightest find. To this end therefore thou
seekest, that thou mayest find; and to this end thou findest,
that thou mayest believe. Thou hast, by believing, put a
stop to all farther protraction of seeking and finding. The
very fruit of thy search hath set thee these bounds. He Who
willeththat thou shouldest not believe, and therefore shouldest
not seek, any thing besides what He hath taught, hath Himself
determined for thee this line of entrenchment. But if, because
many other things also have been taught by others, we are

so

Search,wken we have believed,endless,anda denial of belief. 445
on that account bound to seek so far as we are able to find,
we shall ever be seeking, and shall never believe at all. For
where will be the end of seeking ? where the resting point in
believing? where the completion of finding? With Marcion ?
But Valentinus also propoundeth seek, and ye shall find-
With Valentinus ? But Apelles also will press me with this
maxim : and Hebion, and Simon, and all in their turn have
no other means whereby they may warm themselves into my
good graces, and join me to their party. I shall therefore be
no where, while I every where meet with Seek, and ye shall
find; and I would I were thus no where", as though I had
never apprehended that which Christ hath taught, which
ought to be sought, which is necessary to be believed.
XI. A man may safely go wrong, unless he goeth from
what is right, although to go wrong is to go from what is
right : a man, I say, goeth astray safely, who goeth away from
nothing. But if I have believed that which I ought to believe,
and think that there is something else to be sought anew, I
expect, surely, that there is something else also to he found:
and this I could in no wise expect, unless I either had not
from the first believed, though I seemed to believe, or had
ceased to believe. Thus going away from my Creed, I am
found to be a denier of it. Let me say once for all, no man
seeketh a thing, save he who either hath never had it, or hath
lost it. The old woman had lost one of ten pieces of silver, Lukeis,
and therefore sought it; but when she found it, she ceased to
seek it. The neighbour had no bread, and therefore knocked; Lukeii,
but as soon as it was opened unto him, and he received the
bread, he ceased to knock. The widow asked to be heardLukeis,
by the judge, because she was not received ; but as soon as
she was heard, she persisted no farther. There is therefore a
limit both to seeking and to knocking and to asking. He
saith, For to every one that asketh it shall be given, and to Lukeii,
him that knocketh it shall be opened, and by him that
seeketh it shall be found. No matter for him, who is ever
seeking because he findeth not, for he seeketh there where it
shall not he found. No matterfor him, who is ever knocking,
b Velim(A.Ge.)sic nusquam,[om. et such wise as never to have had the
A. V.] quasi qui &c. i. e. would I were truth, — not, as must now be, to have
no where (viz. with no fixed belief,) in forfeited it.

446 Searchmustbewithin,andnolcontravene,theruleof Faith.
De because none will ever open to him, for he knocketh there
PH^nR'wnere there is n0 one" No matter for him' wll° is ever
xiv. 12. asking, because none will ever hear, for he asketh from one
who heareth not.
XII. For ourselves, even though we ought to be seeking
up to this time and at all times, yet where ought we seek ?
Among the heretics ? where all is foreign and opposite to our
2Johui, truth ? whom we are forbidden to come nigh ? What servant
10, looketh for food from a stranger, not to say an enemy, to his
lord ? What soldier seeketh to obtain bounty and pay from
unallied, not to say hostile, kings, unless he be altogether a
deserter, and a runaway, and a rebel ? Even that old woman
sought for the piece of silver in her own house : even that
knocker at the door knocked at his neighbour's door : even
that widow appealed to not an adverse, though a hard judge.
> stmi No man can be built up1 by that whereby he is pulled down.
No man is enlightened by that whereby he is darkened.
Let us " seek" therefore in our own, and from our own, and
concerning our own : and that only, which can be brought
into question without touching the rule of faith.
XIII. Now the rule of faith0 — that we may at this point
confess what it is that we maintain — is that whereby it is
believed that there is in any wise but One God, and no other
than the Creator of the world, Who, by His own Word first
of all sent forth d, brought all things out of nothing : that this
0 Tertullian entitles the Creed " the plural " Catholicam fidem et Ecclesite
rule of Faith, alone unalterable and ir- regulas," seems used in the same sense
reformable," again in the Vei. Virg. by Theophilus, Ep. ad Hieron. 87. (al.
o.l. add adv. Prax. c. 2. adv. Marc. i. 5. 69.) On the Apostolic Creed, see fur-
and 21. "the rule of the Sacrament of ther, Note P, at the end of this
Baptism." S. Irenaeus, " the unalter- Treatise.
able rule of Faith which each received <• emissum, Edd. demissum, " sent
in Baptism." c. 9. 4. and 10. 1. add 3. down," A. "Emissum" has been pre-
4.2. Orig. de Princ. Praef. Wovatian.de ferred, as agreeing with the language
Trin.init.andc.9."theruleoftruth,"(as elsewhere used of the Word going
Tert. adv. Herm. init.) add Epist. Cone, forth to create the world, adv. Prax.
Antioch.ap.Eus.vii.30.B,uffYn.deExp. o. 2. "qui ex ipso processerit," used
Symb. §. 2. S. Ambr. de Sp. S. i. 2. also c. 7. and by Novatian, c. 31. Zeno
§.30. S. Aug.Enchir. c.56. Eetr.ii.3. Serm. 1 and3.de jEtema Filii Generat.
Serm. 186. §. 2. &c. "the Catholic See Bp. Bull, Def. Fid. Nic. iii. 5. 6. 7.
rule," ib. Ench. c. 8. "the rule of faith 8. and especially §. 10. on the doctrine
and salvation," Serm. 215. in reddit. of the vpixions, and the terms wjotdSS*,
Symb. §.2. S.Jerome, Ep. 41. ad Marc. Ifwyuv, processio. In the same sense,
c. Err. Montani. $. 3. S. Leo, Serm. 62. Tertullian uses the terms probola, pro-
dePass.Dom.xi.§.2. Maxim.Hom.in tulit, prolatio, adv. Prax. c. 7.8. ex-
trad. Symb. B.P.vi.43. Chrysol. Serm. cessit, Apol. c 31. (above, p. 48.) Bp.
61. in trad. Symb. Ib. vii. 892. The Bull, in explaining the doctrine, uses

Summary of the rule of faith, the Creed. 447
Word is called His Son, Who, with the Name of God, was
in divers manners seen by the Patriarchs', ever heard in the
Prophets, brought down at last by the Spirit and the Power
of God the Father into the Virgin Maiy, made flesh in her
womb, and, being bom of her, appeared under the character
of Jesus Christ g : that thenceforth He preached a new law,
and a new promise of the Kingdom of Heaven ; worked
miracles; was nailed to the cross; rose again the third
day; was taken up to Heaven, and sat down at the right
hand of the Father ; sent in His stead the power of the
Holy Spirit, to work upon believers ; and that He shall come
with glory to take the saints to the enjoyment of eternal life,
and of the heavenly promises, and to condemn the un
godly to everlasting fire, having caused the resurrection of
both classes to take place, with the restoration of their
bodies. XIV. This rule, taught, as will be proved, by Christ, hath
no questions raised upon it amongst us, save those which
heresies introduce, and which make men heretics. But so
long as its form remaineth in its own proper order, thou
mayest seek as much as thou listest, and discuss, and
exhaust all thy longing after curious enquiry ; if any thing
seem to thee either to hang in doubt or to be dimly seen
through darkness, there is doubtless some brother, a doctor
the term " non erat Ejus prius non ex- ledged in the Creed of Eudoxius, &c. ap.
istentisproductio sed tan turn Ipsius mis- Athan. de Syn. §. 26. p. 114. Oxf. Tr.
sio sive emissio ad producendas crea- Elsewhere, however, S. Ambrose (ad
turas." (I. u. 3. 10. 7.) Luc. i. 1. 11. quoted by S. Aug. Ep.
f So all early Catholic antiquity. See 147. ol. 14. ad Paulin. §. 17 sqq.) speaks
Tert. again, c. Jud. o. 9. adv. Prax. c. doubtfully, and St. Augustine himself
14. and 16. de Came Christi. c. 6. adv. seems to oppose it, (as cont. Maximin.
Marc. ii. 27. iii. 6. S. Justin. Martyr, Arian.ii.27.)arguesthatitisnotproved
Bial. u. Tryph. §. 56. 58, 9. 60. 63. 125. by Holy Scripture ; for though it esta-
S. Irenseus 4. 5. 2. S. Theophilus ad blished the pre-existence of The Son
Aut. ii. 22. S.Clem. Al. Paedag. i. 7. and against the Photinians, yet the Arians
11. Orig. c. Cels. iii. 14. iv. 6. vi. 78. used it as an argument of His inequality
Novat. de Trin. c. 25 — 27. S. Athanas. with the Father, as though The Father
Orat. c. Arian. i. 41. iii. 12 — 16. S. Hil. were invisible, The Son not. Yet, as
in Ps. 68. §. 19. de Trin. iv. 23 sqq. v. both these fathers shew, it only implies
11 sqq. xii. 46. 47. Theodoret. Quaest. that The Son, being, as God, equally
68. in Gen. Philastr. Haar.84. S. Chrys. invisible with The Father, was pleased
Hom. 8. ad Pop. Ant. et in Heb. c. 7. to manifest Himself " in what Form
S. Ambros. de Sp. S. i. 4. init. S. Aug. His will chose." see further, note q,
Ep. 164. (ol. 99.) ad Euod. §. 17. S. Leo, on S. Ath. de Cone. Arim. p. 120.
Ep. 31. ad Pulcher. ol. 27. c. 2. quoted Oxf. Tr.
by Bp, Bull, Def. Fid. Nic. i. 1. 3—8. s Jesum Christum egisse, i. e. did
12, ii. 4. 5. and Grabe Annot. ii. 4. what it was foretold The Christ should
S.Cyril Jer.x.6.7.xii. 16. Itwasacknow- do and suffer.

448 Follow suchas have thefaith, not who, as seeking, have il not.
Db endowed with the grace of knowledge"; there is some one
PH*S£B' familiar with those who are well-practised, some one curiously,
XIV- li- with thee, enquiring, yet with thee seeking. Thou newest of

1 Cor.
12,8.

novices', it is better for thee to be ignorant, lest thou know
what thou oughtest not, for, what thou oughtest to know,
Lukei 8, thou knowest. Thy faith, saith He, hath saved thee, not
thy exercises in the Scriptures. Faith is fixed in a rule.
ihabet it hath1 a law, and, in the keeping of that law, salvation:
but this exercising of thyself consisteth in curious enquiry,
having glory only in a zeal for skilfulness. Let curious
enquiry yield to Faith ; let glory yield to salvation. At
least let them either not clamour in opposition, or let them
be still. To know nothing contrary to the rule is to know
every thing. Even though heretics were not enemies of the
truth, even though we were not forewarned to avoid them,
what sort of act is it to confer with men, who themselves
profess that they themselves also are still seeking11 ? For if
they are still really seeking, they have as yet found nothing
certain; and therefore whatsoever they seem in the mean
while to hold, they shew their own doubtfulness as long as
they are seeking. Thou, therefore, who art likewise seeking,
looking to those who are themselves also seeking, thyself in
doubt being led by those who are in doubt, thyself unas
sured by those who are unassured, thyself blind by those
Mat.15, who are blind, must needs be led into the ditch. But
when, for the sake of deceiving, they pretend that they are
still seeking, that they may, by instilling an anxiety into us,
palm their conceits upon us, and when moreover, as soon as
they have gained access to us, they directly maintain those
h S. Irenaeus (5. 6. 1.) speaks of spi- in the Church. Praxeas also, he ad-
ritual gifts, still continuing in the dresses ' Novissime,' e. 27. [where the
Church. " We hear of many brethren title is contrasted with our Lord and
in the Church having prophetic gifts, His Apostle. " Learn then with Nico-
(charismata,) and, through the Spirit, demus  So also the Apostle when he
speaking with many various tongues, calleth Him the Mediator between God
and ' making manifest the hidden things and man, establishes that He is in sub-
of men'for the common good, (1 Cor. 14, stance Both. Youngest of novices, who
25.) and declaring the mysteries of explainest the title ' Son of God' of the
God, whom also the Apostle calls spi- flesh, declare who isthe ' Son of Man.' "]
ritual." The " Doctor" is spoken of " Novissimus, novitius, Ang. a novice.
as an order of men, above, c. 3. as in ' Novitiole' occurs in the de Posnit. c.
EPh; *} !1- . , . , 51." (c. 6. p. 357.) [Dr. Routh.] It
¦ Novissime is opposed to the exer- seems said with indignation both here
citati ' well-practised' or (as in c. 3.) and adv. Prax. like Is. 3, 5. The other
usitatissimi, where the Ed. princeps meaning of " novissimus" is also pro-
has 'vetustissimi,' < the most ancient' bably comprised, "last and least."

Heretics not to be allowed toargue from Scr., as not their' s. 449
points, which they said ought to be questions, then ought we
so to account of them, that they may know that we deny,
not Christ, but them. For in that they are yet seeking,
they have not as yet laid hold ; and in that they have not
laid hold, they have not as yet believed ; and in that they
have not as yet believed, they are not Christians. But when
they do indeed hold a thing and believe it, and yet, in order
that they may maintain it, say that it must be enquired into", —
before they maintain it, they deny that which, by making it
matter of enquiry, they confess that they do not as yet
believe. Those therefore who are not Christians even in
their own eyes, how much less in ours ! What must the faith
be, which those argue for, who come to us by means of
deceit ? What the truth, which those support who introduce
it with a lie ?
XV. But ' these very persons treat of the Scriptures, and
argue out of the Scriptures.' Why ! could they possibly
speak of the things of the Faith, except from the records of
the Faith ? We come therefore to the question before us.
For this we were ordering, and this we were preparing, in
this prefatory discourse, that we might henceforward begin
to battle the point on which the adversaries challenge us.
They put forth the Scriptures, and by this their boldness they
forthwith move some : but in the actual battle they weary the
strong, catch the weak, send away the wavering with a doubt.
The first and chief step, therefore, which we take against them,
is that of not admitting them to any discussion touching the
Scriptures. If in these be that strength of theirs, in order
that they may be able to possess it, it ought to be considered
to whom the possession of the Scriptures belongeth, that he
may not be admitted to it, to whom it doth in no wise
belong. k " Whoso after he hath found the lieve great truths before understanding
truth, discusseth any thing further, them, cannot profit you, unless you un*
seeketh a lie." Cone. Chalc. Act. 3. derstand them. For all heretics, who
1 " Remember, that there is now no acknowledge their authority, seem to
heretic, who doth not assert falsely that themselves to follow after them, where-
he utters according to Scripture the as they do rather follow after their own
things wherein he blasphemes. — All errors, and are heretics, not because
utter Scripture without the mind of they despise them, but because they
Scripture,andunbelievingpleadbelief." understand them not." Aug. Ep. 120.
S.Hil. ad Const, ii. 9. "The Holy Scrip- ad Consent. §. 13. add S. Athanas.
hires themselves, which exhort to be- Orat. i. c. Arian. §. 8. p. 189. Oxf. Tr.
Gg

450 Heretics mutilate or distort Scripture.
De XVI. It might be that I advanced this, prompted by
PH*Sr"' distrust of my cause, or from a desire of entering on the
xiv. 16. debate in some other way, were there not a clear reason for
it ; first and chiefly this, that our Faith oweth obedience to
1 Tim. the Apostle, when he forbiddeth us to enter upon questions,
T'ij'.'g to lend our ears to new sayings, to deal with an heretic after
10- ' the first admonition™, not after disputation. Thus hath he
forbidden disputation, in noting admonition as the cause for
dealing with an heretic, and the first, for this reason, namely,
because he is not a Christian ; that it may not be thought
that he should be reproved, like a Christian, once and again,
Mat.18, and before two or three witnesses, seeing that he ought to be
reproved for the very cause for which he ought not to be
questioned with. The next reason is because a discussion
of the Scriptures can avail nothing except to lead, in some
sort, to a sheer turning of the stomach or of the brain.
XVII. This heresy doth not receive certain of the
'non Scriptures", and whatever it doth receive1, by adding to
integras tnem an& diminishing from them, it turneth about according
omitted to the plan of its own purpose : and if it receiveth, it doth not
2 et si in fact receive them2, and if, to a certain extent, it furnisheth
recipit, tnem entire °, nevertheless, by devising different expositions

non recipit
added

m see ab. c. 6. them. And that in this I do not charge
n S. Irenaeus, i. 28. (29.) 4. states them falsely, whoso wills may know.
that, (in his time,) Marcion alone of For if any one, having brought together
heretics mutilated the Scriptures ; S. their copies, would examine them by
Cyril Jer. vi. 16. xvi. 7. that he was the each other, he would find that they
first; Origen answers Celsus, that he greatly vary. Thus, those of Ascle-
" knew of none who altered the Gospel piades vary from those of Theodotus.
except the followers of Marcion, Valen- And we may have abundance of them,
tinus, and perhaps those of Lucanus." because their disciples eagerly note down
(c. Cels. ii. 27.) He like Tert. argues [in the genuine Gospels] what either of
against them as newly sprung up, "they these has 'corrected,' i. e. defaced.
who change the Gospel, and bring in, Again, those of Hermophilus agree not
as additions to the teaching willed by with these, those of Apollonius not even
Jesus, strange heresies, are not to be with themselves. For we can compare
imputed to true Christianity." In this what they first prepared with their sub-
proceeding, however, the heretics mu- sequent additional perversions, and find
tually convicted each other, and bore that they far from harmonize. — Neither
witness to the Church; for since each can they deny that this is their own
omitted what was opposed to his own daring deed, inasmuch as they are
heresy, left what did not, their witness written by their own hand, and they
agreed not in what they omitted, and did not so receive the Scriptures from
collectively they attested the whole, the those by whom they were instructed in
one accrediting what the other im- the Faith, nor can they produce any
pugned. Thus an ancient writer, ap.Eus. copies, whence they transcribed them."
H. E. v. 28. "whence they have fear- ° S. Augustine (Hasr. 70.) and S.Leo,
lessly laid hands upon the Divine Scrip- Ep. ad Thurib. c. 16. notice this as a
tores, saying that they have amended difference between the Priscillianists

ArguingfromScr. convinces not heretic, soperplexes theweak45l
it perverteth them. An adulteration by the sense imposed is
as much opposed to the truth as a corruption by the pen.
Their various presumptions must needs be loth to recognise
those things whereby they are refuted. They rely on what
they have falsely trumped upp, or have derived from some
ambiguityi. What wilt thou gain, O man most practised in
the Scriptures, when, if thou affirmest any thing, it is denied,
and, on the other hand, if thou deniest any thing, it is
affirmed? And thou indeed wilt lose nothing, but thy
breath in the dispute, gain nothing, but vexation from their
hlasphemy. XVIII. But he, if any such there be, for whose sake thou
enterest into a discussion of the Scriptures, that thou mayest
strengthen him when wavering, will he incline the more to
the truth or to heresies ? Being moved by the very fact that
he seeth that thou hast advanced not a whit, being on an
equal footing in denying and affirming, on a different side,
yet, questionless, in a like position, he will depart, rendered
more uncertain by the contest, not knowing which to judge
the heresy. It is their part, too, surely to retort these things
upon us. For they also, who in like manner affirm that the
trath is with them, must needs say that the corruptions of
the Scriptures and the falsities in the expositions of them
have been rather introduced by usr.
XIX. To the Scriptures therefore we must not appeal ;
nor must we try the issue on points, on which the victory is

and the Manichees. The Priscillianists what is spoken ambiguously, they con-
pretended to receive the Scriptures, but form these -to their own opinion, be-
allegorized them away. S. Irenaeus, sprinkling here and there a few texts,
(3, 12. 11.) having spoken of the Mar- not regarding their meaning, but em-
cionite mutilations of Holy Sojipture, ploying the bare letter." Clem. Al.
says, " all the rest, who are puffed up Strom, vii. 16. p. 322. comp. Iren. 2.
with science falsely so called, admit 10. 1. Neglect of the context is cen-
the Scriptures, but pervert their inter- sured by S. Cyprian de Laps. c. 11.
pretation, as we have shewn in the first p. 139. Oxf. Tr. S. Aug. c. Adim. c. 14.
book." S. Iren. (ap. La C.) " they seek to adapt
P Apocryphal writings, as the Psalms what was said Well, to what themselves
of Valentinus. de Came Christi, c. 17. have devised ill."
20. comp. S. Iren. 3. 11. 9. ' The very rejection of books or
1 " But if some of those who follow parts of the books of Holy Scripture
after heresies venture to employ the by the heretics implied a charge of
prophetic writings, first, they do not falsification by the Church ; only tbey
employ all, secondly, not as a whole, mutually refuted each other ; see p. 450,
nor as the subBtance and context of the not. u.
prophetic word suggests, but selecting
G g2

452 The true Faith delivered by the Apostles with Baptism.
De either none, or doubtful, or too little doubtful5- For though
Pg^"'the debate on the Scriptures should not so turn out, as to
xiv- »>• place each party on an equal footing, the order of things
would require that this question should be first proposed,
which is now the only one to be discussed, ' To whom
belongeth the very Faith ; whose are the Scriptures ; by
whom, and through whom, and when, and to whom was that
rule delivered whereby men become Christians.' For where-
ever both the true Christian rule and Faith shall be shewn to
be, there will be the true Scriptures, and the true expositions,
and all the true Christian traditions.
XX. Christ Jesus our Lord, (may He suffer me for the
moment so to speak,) Whosoever He be, of Whatsoever God
the Son, of whatsoever substance both Man and God, of
whatsoever faith the Teacher, of whatsoever reward the
Promiser, did Himself while He lived in the world, declare
what He was, what He had been, of what will of His Father
He was the Minister, what He determined should be done
by man, either openly to the people, or privately to His
Mark 4, disciples, out of whom He had chosen to be attached to His
person twelve principal ones, the destined teachers of the
nations. Wherefore, one of them being struck off, He, when
departing to the Father after His resurrection, commanded
the other eleven to go and teach all nations, who were to be
baptized into the Father, and into the Son, and into the
Ms.t.28, Holy Ghost. Immediately therefore the Apostles, (whom
this title intendeth to denote as ' sent,') having chosen by lot
a twelfth, Matthias, into the room of Judas, on the authority
8 B' Acts°f a ProPhecv' which is in a Psalm of David, having obtained
!;2o.CSthe promised power of the Holy Spirit, for the working of
miracles and for utterance, first having throughout Judasa
borne witness to the faith in Jesus Christ, and established
Mark Churches, next went forth into the world, and preached the
same doctrine of the same Faith to the nations, and forth
with founded Churches in every city, from whence the other
¦ Since the very doubt is their vie- stand the marrow of Scripture better
tECS! ETHT %EdiA-, V- »" than the scn°o1 °f Ckifat itself, whom
SS™ " f ^en ?T .?,'?• 8 oon- the Lord °°th adoPted as His disciples,
i.TSt* 1™ Par lnoerto> as g°0Q namely, to be taught all things, an3 set
t *„„„ „ ,o ««ru i. „ , as masters over us, namely, to teach all
Scorp. c. 12. "Who shall under- things?"

TheChurch one in Unity ofFaithSfdescentfrom the Apostles. 458
Churches thenceforward borrowed the tradition of the Faith and
the seeds of doctrine, and are daily borrowing them, that they
may become Churches. And for this cause they are themselves
also accounted Apostolical, as being the offspring of Apo
stolical Churches. The whole kind must needs be classed
under their original. Wherefore these Churches, so many
and so great, are but that one primitive Church from the
Apostles, whence they all spring \ Thus all are the primitive,
and all Apostolical, while all are one y. The communication
of peace, the title of brotherhood2, and the token of hospi
tality" prove this unity, which rights no other principle
directeth than the unity of the tradition of the same mystery D.

u "Apostolic Churches" are Churches
founded by the Apostles, to which they
addressed Epistles, and to which they
appointed Bishops, see c. 21. 32. 36.
In the adv. Marc. iv. 5. as here, T.
distinguishes those joined on to them ;
'' I say then, among them, and not the
Apostolic only, but among all who are
confederated with them through the
participation of the Sacrament, &c."
So S. Aug. de Doctr. Christ, ii. 8. " In
the Canonical Scriptures, let him follow
the authority of as many Catholic
Churches as he can ascertain, and
among these, such to whom it has been
vouchsafed to have Apostolic sees, and
receive their Epistles. In those Scrip
tures which are not received of all, let
him prefer those, received by the greater
number, and the weightier authorities,
to those, held by the fewer and less
weighty." and de Bapt. c. Donat. ii. 16.
" Why do ye not communicate with
Churches, the Apostolic Epistles to
whom ye have and read, and say ye
live after their rule." add c. Petil. ii. 16.
c. Crescon. iii. 15. lib. post Collat. c. 2.
So Sozom. i. 16. calls Jerusalem, An-
tioch, Alexandria, Jerusalem, together,
Apostolic seats ; t>. Cyril, (ib. iv. 24.)
and Juvenalis, (Cone. Eph. Act. 4. ap.
Lup.) Jerusalem; Greg. M. (Ep. 5.
39.) Antioch. (see Barrow on the Pope's
Supremacy, Supp. 4. $.8.) Since, further,
all Bishops are successors of the Apo
stles, and have their authority from
them, every Bishopric is an " Apostolic
seat." C. Lupus gives the following
instances, among others, Paulin. Ep.
adVictric, of Bouen; Radegundis, ap.
Greg. Turon. ix'. 42. of Tours; Cone.
6. Act. 18. of Constantinople ; as also
Amphiloch. in Vit. Basil. On the
eminence of the Church of Jerusalem,

" the Mother of all Churches," see
Synod. Ep. of Counc. of Constant, in
Theodor. H. E. v. 9. (comp. S. Iren. 3.
12. S. Jerome in Is. 2. although speak
ing of Apostolic times only) quoted by
Barrow, 1. c. Supp. 1 fin.
* S. Cyprian. Ep. 55. ad Anton. 6. 14.
" "Whereas there is one Church from
Christ, divided into many members
through the whole world, &c."
J Sic omnes prima et omnes Aposto-
licse, dum una omnes. Probant unita-
tem communicatio, &c. Dr. Routh
has been followed in restoring the text
before Rig. except that prima has been
adopted from the Cod. Ag., as he did
'una.' The interpunction is Dr. Routh 's.
z See ab. Apol. c. 39. p. 82, and
note p. The Donatists fell under this
mark, refusing to acknowledge the Ca
tholic Church as brethren, " To those
who say ' Ye are not our brethren,' say
' Ye are our brethren,' &c. Aug. Enarr.
2. in Ps. 32. Lib. post Collat. c. ult.
adv. Gaud. ii. 11. Collat. Carth. iii.
23. S. Chrysostom implies that the
title, amid the growing luxury, was
becoming disused. Hom. in verba Nolo
vos ignorare. §. 3. t. 3. p. 233. Lact.
speaks of it as in use, v. 16.
a The " literae formatae ;" see Bing
ham, 2. 4. 5. Sozom. v. 16. Julian " is
said to have specially admired the for
mulae of the Episcopal letters, whereby
strangers, whithersoever going and com
ing to whomsoever it might be, were on
the attestation of this mark, reciprocally
received in hospitality, and diligently
cared for, as well-known and dear
friends." comp. S. Basil Ep. 190.
b The whole sacred truth of the Gos
pel (as in Eph. iii. 34 sqq.) embodied in
the Creed. S. Augustine (Gesta Coll.
Carth. iii. 230. quoted by Lupus)

454 Doctrine of Apostolic Churches the test of truth.
De XXI. On this principle therefore we shape our rule : that,
PILESR?'if the Lord Jesus Christ sent the Apostles to preach, no
xiv. 21. nthpyg ought to be received as preachers than those whom
Mat. 11, Christ appointed: for wo man knoweth the Father save the
Son, and he to whomsoever the Son hath revealed Him.
Neither doth the Son seem to have revealed Him to any
other than to the Apostles, whom He sent to preach, to wit
that which He revealed unto them. Now what they did
preach, that is, what Christ did reveal unto them, I will
here also rule, must be proved in no other way than by those
same Churches which the Apostles themselves founded;
themselves, I say, by preaching to them as well viva voce'
(as men say), as afterwards by Epistles. If these things be
so, it becometh forthwith manifest that all doctrine, which
agreeth with these Apostolic Churches, the wombs and
originals of the faith, must be accounted true, as without
doubt containing that which the Churches have received
from the Apostles, the Apostles from Christ, Christ from
1 reli- God : and that all other' doctrine must be judged at once to
restored be false, which savoureth things contrary to the truth of the
Churches, and of the Apostles, and of Christ, and of God.
It remaineth therefore that we shew whether this our
doctrine, the rule of which we have above declared, be
derived from the tradition of the Apostles, and, from this
very fact, whether the other doctrines come of falsehood.
We have communion with the Apostolic Churches, because
1 nulla we have no2 doctrine differing from them. This is evidence
restored °
of truth.
XXII. But since the proof of this is so short, that, if it be
brought forward at once, there would be no farther question
to be treated of, let us for a while, as though it were not
brought forward by us, give place to the other party, if they
think that they can do any thing towards invalidating this
blends this note with the Apostolic sue- from Jerusalem ) thence, from a most
cession. " Thou askest me, whence glorious beginning it spread abroad,
my communion taketh its beginning, spreading abroad that Church which
The Lord Christ Himself maintaineth we hold ; first, near, then, afar, it came
the beginning of my communion, say- even to Africa. Into this we were
ing, ' Christ must needs suffer and rise horn, &c.
from the dead the third day, and repent- • 2 Thess. 2, 15. " Therefore, bre-
ance and remission of sins be preached thren, standfast, and hold the traditions
in His Name in all nations, beginning which ye have been taught, whether hy
at Jerusalem.' That preaching'began word or our Epistle,"

No truth kept back from the Apostles. 455
rule. They are wont to say that ' the Apostles did not
know all things'1,' being moved by the same madness whereby
they turn about again and say that ' the Apostles did indeed
know all things, but did not deliver all things to all":' in
either case subjecting Christ to reproach, in that He sent
Apostles with either too little instruction or too little
simplicity. Who then of sound mind can believe that they
were ignorant of any thing', whom the Lord appointed as
masters*, keeping them undivided in attendance, in disciple-
ship, in companionship ; to whom when they were alone, He Mark 4,
expounded all things that were dark, saying that to them ityf&t ]3
was given to know the mysteries, which the people were not11-
permitted to understand ? Was any thing hidden from Peter,
who was called the rock" whereon the Church should beMat.16,
built, who obtained the keys of the kingdom of heaven1, andve'_ 19i
the power of loosing and binding in heaven and on earth ?
Was any thing moreover hidden from John, the most beloved
of the Lord, who leaned upon His breast, to whom alone John2i,
the Lord pointed out beforehand Judas that should betray johnl3
Him, whom He commended unto Mary as a son in His own26-
stead ? Of what would He have those be ignorant to whom 26. ° '
He even manifested His glory, and Moses and Elias, and
moreover the voice of the Father from Heaven, not asMat.17,
casting a reproach upon the rest, but because in three jf^^'
witnesses shall every word be established ? Therefore they is, !5-
also were ignorant, to whom even after His resurrection He 13 1.'
deigned to expound all the Scriptures as they journeyed ! Luke24,
Certainly He had once said, i" have yet many things to say j0hni6
unto you, but ye cannot bear them now : yet by adding, 12j 13-
when He, the Spirit of truth, is come, He will guide you
into all truth, He sheweth that they were ignorant of
nothing, who He had promised should attain unto all truth,
through the Spirit of truth : and verily He fulfilled the
promise, seeing that the Acts of the Apostles prove the
descent of the Holy Spirit : the which Scripture they who
<l S. Iren. 3. 3. 1. 11. ult., 12. 7. tially, as others." comp. S. Iren. 3. 1.
• S.' Iren. 3. 5. g Scorp. c. 12.
f Exh. ad Cast. u. 4. " The Apostles h "i.e. through him. SoT.explains
have, in a special way, the Holy Spirit, himself, de Pudic. 0. 21 . see further,
having it plenarily in the works of pro- Note Q, at the end of this Treatise.
phecy, and of working of miracles, and ' See Note R, at the end.
in the evidences of tongues, not par-

456 Agreement of s.raul,whomthehereticsalleged,with the rest.
De receive not', can neither be of the Holy Spirit, seeing that
ILee* 'they cannot acknowledge that the Holy' Spirit hath yet
XIV- 2S- been sent to the disciples ; nor can they even maintain
tu^00" themselvesk to be the Church, seeing that they have not
restored wherewithal to prove when and with what beginnings this
body was established. For they are well content to have no
proofs of those things which they do maintain, lest there be
let in at the same time exposures of those things which they
speak falsely.
XXIII. They allege, therefore, in order to fix some charge
of ignorance on the Apostles, that Peter, and they who were
with him, were rebuked by Paul. ' Something therefore,'
say they, ' was wanting in them ;' that they may build
hereupon this also, that a fuller knowledge might have been
afterwards added, such as came to Paul, who rebuked those
'possum who went before him. Here also I' may say to those who
set aside the Acts of the Apostles, ' You must first shew
who this Paul was, and what before he was an Apostle,
and how an Apostle,' inasmuch as theyr make the greatest
use of him ' in other questions also. For though he himself
declares that he became from a persecutor an Apostle, this
sufficeth not for any that believeth only on examination,
John 5, seeing that even the Lord Himself did not bear witness of
Himself. But let them believe without the Scriptures, in
order that they may believe against the Scriptures ; still let
them shew from that which they allege, the rebuking namely
of Peter by Paul, that another form of Gospel was intro
duced by Paul besides that which Peter and the rest had put
forth before. But when, changed from a persecutor to a
preacher, he is presented to the brethren by brethren as
one of the brethren, and presented to them by those who
had been clothed™ with faith at the Apostles' hands,— then,
« The Marcionites, who received only the Holy Spirit proved to have been
St. Luke's Gospel in a mutilated form, fulfilled, except by the document of the
and ten of St. Paul's Epistles, adv. Acts." adv. Marc. v. 2.
Marc. iv. 5. Epiph. Ha;r. 42. §. 9. " If k Sed nee Ecclesiam se defendere,
even herein [the subject of the Ep. to A. V. The Edd. Ante-Rig. have " se
the Gal.] the Acts of the Apostles agree dicant [dicant se y] defendere." Rig.
¦ with Paul, it appeareth straightway struck out se also.
why ye reject them ; namely, as preach- 1 S. Iren. 3. 1 3. and 14. Perhaps also
ing no other God than the Creator, nor this may be one meaning of 2 Pet. 3, 16.
Christ from any other than the Creator; m as in Gal. 3, 17. "have put on
inasmuch as neither is the promise of Christ."

S. Peter not blamed by S. Paul for error in teaching. 457
as he himself relateth, he went up to Jerusalem to see Peter, Gal. i,
to wit, because of his office, and by right of a common faith "
and preaching. For they too would not have wondered at
his becoming a preacher from being a persecutor, if he had
preached any thing contrary to them, nor would they have
moreover glorified God, for the coming of His enemy Paul ver. 24.
unto them. Wherefore also they gave the right hand to Gal.2,9.
him, the sign of concord and fellowship, and appointed
among themselves a distribution of office, not a division of
the Gospel ; that each should preach, not a different Gospel,
hut to different persons, Peter to the circumcision, Paul to Ibid.
the heathen. But if Peter was reproved because, after
having lived with the Gentiles, he separated himself from
their company out of respect for persons, surely this was aver. 12,
fault in his conversation, not in his preaching"- For noetsei1'
other God was hereby preached than the Creator, no other
Christ than the Son of Mary, no other hope than the
Resurrection °.
XXIV. I am not good enough, or rather I am not bad
man enough, to set the Apostles the one against the other.
But since these most perverse persons put forward this
rebuke to the end that they may render suspected the
doctrine before delivered, I will make answer p as it were for

" adv. Marc. v. 3. order to give an example of submission
0 Marcionite heresies, see below, c. to S. Paul's rebuke, and so give it the
26. more weight. S. Cyril Alex, thinks
P Tert. makes the same remark, as that it was an unblameable condescen
ds own view, adv. Marc. iv. 3. In sion to the infirmities of the brethren,
order to avoid blaming so great an and that S.Paul only warned him, fear-
Apostle, S. Clemens Alex. Hypotyp. ing it might be misunderstood, (in Jul.
v. ap. Eus. H. E. i. 12. supposed that ix.fin.) On the other hand, S.Cyprian,
the Cephas or Peter in the Ep. to the (Ep. 71. ad Quint.) and more at length
Gal. was another of the same name as S. Augustine, following, as he says,
this Apostle; soothers, ap. Gregory M. (Ep. 82. §. 24.) him and S.Ambrose,
in Ezek. 1. ii. Hom. 6. §. 10. S. Jerome suppose (as Tert. c. 23.) that it was " a
ad loc. S. Aug. who argue against it. fault in his conversation;" S. Augus-
Origen, (in his Comm. on the Ep. to the tine being moved by reverence to Holy
Gal. Strom. 1. 10.) followed, S. Jerome Scripture, regarding the other interpre-
says, (Ep. 112. ad Aug.) by S. Chry- tation as doing violence to the plain
sostome, (see ad loc. p. 38. Oxf. Tr.) meaning of its words, 'because he was
and "other Commentators in succes- to be blamed,' Ep. 28. 40. and most fully
sion," (S. Aug. Ep. 82. §. 23. thinks Ep. 82. S. Aug. was followed by S.
he means specifically Didymus, Euse- Greg. M. in Ezek. ii. Horn. 6. §. 9. S.
bius Emisenus, Theodoras Hera- Jeromehimself,in later life, took thepas-
cleotes, whose works S. Jerome said he sage in the obvious sense, " If the Apo-
had used in his Commentary, ap. Aug. stle himself (S. Paul) says of Peter
Ep. 75. §. 4.) and Theodoret (ad loc.) that he did not walk rightly in the truth
suppose S. Peter to have so acted in of the Gospel, and was so much to be

I
vit

458 S. Paul not superior in teaching to S. Peter.
De Peter, that Paul himself said that he was made all things to
ELer"'0^ men, to the Jews a Jew, to those who were not Jews not
XIV- 25- a Jew, that he might gain all. And so they were wont, accord-
22.20. 'in8' to tne times, persons, and reasons concerned, to reprove
' certain things, which they themselves as much approved
according to the times, persons, and reasons concerned. It
is as though Peter too should reprove Paul, because, forbid
ding circumcision, he himself circumcised Timothy ¦». Away
with those who pass judgment on Apostles. Well that Peter
is made equal to Paul even in his martyrdom! But although
2 Cor. Paul was caught up to the third Heaven, and, carried into
Paradise, there heard certain things, these cannot be thought
to be such as to make him more fully instructed to teach
some other doctrine, seeing that such was the nature of
them, that they might be disclosed to no man. But if a
emana- something transpired' so as to be known of any one, and
any heresy declareth that it followeth this, either Paul is
guilty of betraying his secret, or it must be shewn that some
Ibia- other also was afterwards caught up into Paradise, to whom
it was permitted to speak out those things, which for Paul it
Was not lawful to utter.
XXV. But, as we have said", there is the same senseless
ness, when they confess indeed that the Apostles were
ignorant of nothing, and did not preach doctrines differing
the one from the other, but yet will have it that they did not
reveal all things to all men, for that they committed some
blamed, that Barnabas also was led jured the Jews. Whence he laid down
into the same dissimulation, who shall that neither should those be constrained
resent that that is denied to him, which to the practice of the Jews, nor the
the chief of the Apostles had not?" Jews be held back from that of their
c. Pelag. i. 22. fathers. (1 Cor. 7, 18.)— With this li-
1 If any approve not of this expla- berty did Paul observe the ritual of his
nation, according to which it is shewn fathers, guarding and warning against
that on the one hand Peter sinned not, this only, that it should not be thought
nor on the other did Paul rebuke unbe- that Christian salvatiori was null with-
comingly an elder, he is bound to ex- out it. But Peter, by his dissimu-
plain how Paul consistently blamed in lation, compelled the Gentiles to ju-
another what he did himself." S.Jer.in daize, as though salvation was in Ju-
loc. and more at length Ep. 112. ad daism, as the words of Paul shew,
Aug. $. 8—11. S. Aug. answers, " It ' Why compellest thou the Gentiles to
was not with the same dissembling that live as Jews ?' Tor they had not been
the Apostle Paul either circumcised compelled, had they not seen him ob-
Timothy, or himself performed some serve it, as though salvation could
sacred offices after the Jewish ritual; not be had without it." de Mendac.
but with that liberty of opinion where- §. 8.
with he maintained that circumcision r t-. 22.
neither benefitted the Gentiles, nor in-

5. Paul openly committed his whole doctrine to Timothy. 459
things openly and to all the world, other some secretly and
to a few8, because Paul used this expression also to Timothy,
0 Timothy, keep that which is committed to thy trust ; and iTim.6,
again, that good thing, which was committed unto thee, keep. 2Tim.l,
What was this secret committed to him, that it should be14-
accounted another doctrine ? Was it a part of that charge
of which he said, This charge I commit unto thee, son iTim.i,
Timothy? and of that commandment, of which he saith, l\^{ a
give thee charge in the sight of God, Who quickeneth alll3.
things, and Jesus Christ, Who before Pontius Pilate wit
nessed a good confession, keep the commandment ? But what
was the commandment and what the charge ? From that
which is written before and after, it is plainly seen, not that
some dark hint touching a more secret doctrine was given in
these words, but rather that it was urged upon him not to
admit any other doctrine than that which he had heard from
the Apostle himself, and (as I think) openly, before many 2Tim.2,
witnesses, as he saith. By which many witnesses if they
will not have it that the Church is meant, it mattereth
nothing, since nothing can be secret, which was brought
forward before many witnesses. Nor again, because he
would have him commit these things to faithful men, whoVoia.
shall be. able to teach others also, is this to be understood as
a proof of any hidden Gospel. For when he saith, these
things, he speaketh of things concerning which he was at
the time writing: but of hidden things, as being absent in the
thoughts within, he would have said, not ' these' but ' those.'
XXVI. Moreover it followed that to whom he committed
the ministration of the Gospel he would give this command
besides, that it should not be ministered1 every where nor'admin-
without discretion, according to the word of the Lord, that anm
he should not cast a pearl before swine, nor that which is &• J-
holy unto dogs. The Lord spake openly, without any hint 6.
of any hidden mystery. He had Himself commanded that;™11118'
what they heard in darkness and in secret, they should Mat. 10,
preach in the light and on the housetops. He had Himself
foreshewn, by a parable, that they should not keep back and
hide without usury one pound, that is, one word of His. Mat.26,
s Iren. 3. 14. 2.

460 The Apostles taught the whole truth to the whole Church.
De He Himself taught that a candle was not wont to be thrust
PH^RR'away under a bushel, but to be placed on a candlestick, that
XIV- 27- it may give light unto all that are in the house. These
^at' 5' things the Apostles either neglected, or very ill understood,
if they fulfilled them not, hiding somewhat of the light, that
is, of the word of God, and the mystery of Christ. They
feared, I am well assured, no one ; neither the violence of
the Jews nor of the Gentiles'- Much more then would they,
who were not silent in the synagogues and in the public
places, preach freely in the Church. Yea they would not
have been able either to convert the Jews, or to bring in the
Gentiles, if they had not set forth in order the things which
Lukei, they wished should be believed of them. Much less would
they have kept back any thing from Churches already
believing, that they might commit it privately to a few other
persons. Although, even if they did discourse of certain
things among their household friends, so to speak, yet it is
not to be believed that they were such things as would
bring in another rule of faith, differing from and contrary to
that which the Catholic Churches" published toJ;he world:
so that they should speak of one God" in the Church,
another in the private house ; and should describe one sub
stance of Christ openly, another in secret; should , declare
one hope of the resurrection before all, another before the
few : seeing that they themselves, in their own Epistles,
iCor.i, besought men that they would all speak one and the same
thing, and that there should be no divisions and dissensions
in the Church, because they, whether Paul or others, preached
Mat. 5, ^5 same things. And besides, they remembered, Let your
communication be yea, yea ; nay, nay ; whatsoever is more
than this cometh of evil ; to wit, that they should not handle
the Gospel in different ways.
XXVII. If therefore it is not to be believed either that the
Apostles were ignorant of the fulness of the doctrine, or that
they did not make known to all the whole order of the rule
of faith, let us see whether perchance the Apostles taught it
simply and fully, but the Churches, through their own fault,
' S. Iren. 3. 12. §. 10. 13. to the world Catholically."
u Catholicas, A. V. y. Catholice, x See above, u. 23. fin.
Edd. Ante-Big. "which they published

Inconceivable,thatthe whole Church shouldagree in error. 461
received it otherwise than the Apostles set it forth. All these
incentives to curious doubt thou mayest find put forward by
the heretics. They remember that the Churches were
rebuked by the Apostle, O foolish Galatians, who hath Gal.3,1.
bewitched you ? and, ye did run so well : who hindereth Gal.5,7.
you ? And the very commencement of the Epistle, I marvel GvA.ifi.
that ye are so soon removed from Him, that called His own
in grace, unto another Gospel. Likewise that which was
written to the Corinthians, that they were yet carnal, and to1 Cor. 3,
1 fit S6Q •
be fed with milk, not being yet able to bear meat; who '
thought that they knew somewhat, when they knew nothing1 Cor.8,
yet as they ought to know. When they object to us that the
Churches were reproved, let them believe that they were
amended : and let them also remember those, concerning
whose faith and knowledge and conversation y the Apostle
rejoiceth, and giveth God thanks, which nevertheless at this
day join with those which were reproved, in the privileges of
one instituted body.
XXVIII. Well then : be it that all have erred ; that the
Apostle also was deceived in the testimony he gave in favour
of some ' ; that the Holy Spirit had regard to no one of them so ' q™DUS-
as to guide it into truth, although for this sent by Christ, asked restored
of the Father, that He might be the Teacher of truth; that He,
the Steward of God, the Deputy of Christ, neglected His office,
suffering the Churches the while2 to understand differently,
to believe differently, that which He Himself preached by
the Apostles — is it probable that so many Churches, and so
great, should have gone astray into .the same Faith ? Never
is there one result among many chances : the error in the
doctrine of the Churches must needs have varied ". But
where one and the same thing is found amongst many, this
is not error but tradition. Let any one then dare to say that
those were in error who delivered it.
XXIX. In whatever way the error came, error, I suppose,

y Kom. 1, 8. 15, 14. 16, 19. Eph. 1, trina? Ecclesiarum. The interpunction
15. Phil. 1,3— 6. Col. 1,4—8. IThess. is Dr. Kouth's. The reading that of
1, 3. 5  10. 2 Thess. 1, 3. 4. Gel. Pam. A. V. y. except that A.
z Until the heretics arose, to correct omits " anus exitus," (probably from
the error, see c. 29. beg. the iftourfauini tus,) Gel. Pam. have
» Nullus inter multos eventus unus est exitus.
exitus. Variasse debuerat error doc-

462 Priority oj tne aoctrine of the Church, evidence of its truth.
De reigned as long as there were no heresies. Truth waited for
p^n- certain Marcionites and Valentinians that it might be set
xiv. 30. f^e. Meanwhile the Gospel was wrongly preached; men
wrongly believed; so many thousands of thousands were
wrongly baptized; so many works of faith were wrongly
wrought; so many miracles, so many gifts wrongly in
operation; so many priesthoods, so many mysteries" wrongly
executed: finally, so many martyrdoms wrongly crowned!
Or if it were not wrongly and to no purpose, what shall we
say of this, that the things of God were going forward before
it was known of what God they were ? that there were
Christians before Christ was found? heresy before true
doctrine"? Whereas in all things the truth goeth before its
copy, the likeness cometh after the reality. But it is suf
ficiently absurd that what came first in doctrine should be
accounted the heresy, were it only that it is this which
declared beforehand that men must beware of heresies which
should be hereafter. It was written to a Church of this
'suam doctrine, yea the doctrine itself writeth to its own' Church,
GalTl Though an angel from Heaven preach any other Gospel
than that which we have preached, let him be accursed.
XXX. Where then was Marcion, the ship-owner of Pontus,
the zealous disciple of Stoicism ? where was Valentinus, the
follower of Platonism ? for it is agreed that they lived, not
so long ago, in the reign, speaking generally, of Antoninusd,
and that at first they believed in the doctrine of the Catholic
Church, in the Church of Rome, under the episcopate of the
blessed Eleutherus, until, by reason of their ever restless
curiosity, with which they infected" even the brethren, being
once and again expelled', (Marcion indeed with the 200
b Mysteria, A. V.ministeria, (offices) §. 8. p. 191. ib.
Edd. Below, (c. 40. init.) V. sub- A Justin M. speaks of Marcion as
stitutes " ministeriis" for " mysteriis." still alive and teaching, in the eleventh
c The same argument from the pri- year of Antoninus. Apol. i. 26.
ority of the true doctrine occurs in the de • Qua fratres quoque vitiabant, Edd.
Came Christi, c. 2. adv. Marc. i. 1. ante-Big. V. y. quam  vitabant A.
and 20. ii. 1. iv. 5. v. 19. adv. Herm. " which the brethren themselves shnn-
c. 1 . adv. Prax. c. 2. S. Iren. 3. 4. 4. 33. ned."
8. 5. 20. 1. S. Clem. Al. Strom, vii. 17. ' S. Irenseus (3. 4. 3.) mentions the
Eus. H. E. v. 27. Firmilian, Ep. 75. ad relapses of Cerdon, and his final depar-
Cyprian. §.3. Pacian. Ep. 3. ad Sympr. ture from the Church, (kQm&pmt, the
init, Epiph. Haer. 75. c. 6. (ap. Lup.) old Latin Translation speaks of his ex-
S. Athan. de Cone. Arim. §. 4. p. 78. pulsion, abstentus est.)
Oxf. Tr. and note o. Orat. c. Arian. i.

Later date of heretics. 463
sesterces which he had brought into the Church",) and being
at last condemned to the banishment of a perpetual separa
tion, they sowed abroad the poisons of their doctrines.
Afterwards, when Marcion', having professed penitence, ' idem
agreed to the terms offered him, that he should receive °""fe
reconciliation, on condition that he brought back" to the
Church the rest also2 whom he had trained up for perdition,2 quoque
he was prevented by death. For it must needs be that there restored
should be heresies ; and yet heresies are not on that account 1 Cor.
a good, because it was necessary that they should exist. '
As if it were not necessary that evil also should exist! For
it was necessary even that the Lord should be betrayed, but
woe to the betrayer! lest any one should on this ground Mark
also defend heresies. If we must needs examine the '
genealogy of Apelles also, he is as far from being an ancient
as Marcion his instructor and trainer ; but going back from
the continency of a Marcionite1, and falling away to a
woman, he retired from the presence of his most holy master
to Alexandria. Thence returning after certain years in no
wise improved, save only that he was no longer a Marcionite,
he offended another woman, that Philumene, (whom we have
before introduced to notice1,) a virgin, but afterwards herself
also a monstrous prostitute, by the workings of whose evil
spirit being beguiled, he wrote " the' revelations" which he
learned from her. There are yet living in the world those who
remember them, even their own disciples and successors, so that
they may not deny that they 3 were of a later date. Although, ' se
besides this, they are convicted by their works as the Lord ^tf
hath said. For if Marcion separated the New Testament from !6.
the Old, he is later than that which he separated, because he could

8 " The Gospel of Luke, which we by S. Aug. Ep. 93. ad Vincent. $. 41.
have, is so truly older than Marcion, see Cornelius ap. Cypr. Ep. 49. (ap.
that Marcion himself too once believed Lup.)
it, at which rime also in the first fervour ' Marcion forbidding marriage, (c.
of his faith, he cast in his money into 33.) baptized only the " unmarried or
the Catholic Church, which was soon separated," adv. Marc. i. 29. iv. 11. 34.
after cast forth with himself, after he see adv. omn. Haer. c. 7.
fell away from our truth into heresy." * Apelles held but one First Princi-
adv. Marc. iv. 4. ple; and that our Lord had a real, not
* The same is urged upon Novatian a phantastie, body, yet one taken from
by Dionysius Alex. (Eus. H. E. vi. 46.) the elements, so denying the Incarna-
They who did so were uniformly received tion.
back, S.Cyprian,Ep.55.ad Anton, quoted ' c. 6.

464 New doctrines unawrtenncaiea, unless Vhrist come anew.
Db not separate save that which was united. Being therefore
p^jR- united before that it was separated, when it was afterwards
xiv- 3i. separated, it shews that the separater was later. So also
Valentinus, differently expounding, and amending doubtless,
for this very reason sheweth that whatsoever he amendeth, as
being faulty before, was before. These men we name as the
most remarkable and the most frequent corrupters of the
truth. But Nigidius (who he be I know not) and Hermogenes,
1 qui and many others 1, still walk perverting the ways of God. I
•Cupra wish' t^ey would shew me by what authority they have
come forward. If they preach another God, why use they
the things, and the books, and the names of that God,
against Whom they preach"1? if the same God, why in
another way? Let them prove themselves to be new
Apostles", let them say that Christ came down a second time,
that He taught in person a second time, was a second time
crucified, a second time dead, a second time raised again :
for thus is He wont to make Apostles, and besides to give
them the power of working the same miracles, which Himself
also worked. I would therefore that their mighty works
also should be brought forward"; though I acknowledge
their mightiest work, whereby they vie with the Apostle by
contraries : for those raised men to life from the dead, these
make men dead from being alive F-
XXXI. But from this digression let me return to putting
the prior date to the account of truth, the later to that of
Mat.13, falsehood'', with the support too of that parable, which
placeth first the sowing of the good seed of the wheat by the
Lord, and bringeth in afterwards the mixture of the barren
weed, the wild oats, by His enemy the devil. For it
properly representeth the distinction of doctrines, because
in other places also the word of God is compared unto
seed : so from the very order it is made manifest, that what
was first delivered is of the Lord and true, but what was
afterwards introduced, foreign and false. This sentence will
111 comp. de Carne Christi, c. 6. posteritatem mendaeitati (A. V. y.
» Opt. iii. 11. Pacian. Ep. 3. ad Rh. Pa.) deputandam. (Ibid, but that
Sympr. init. A. has disputandum, which is else-
» S. Iren. 2. 31. §. 2. 3. where also confused with deputandum
P comp. de Carne Christi, c. 5. as in c. 33 fin. V. has disputabatur for
i revertar ad principalitatem veri- deputabatur.)
tati, (Edd. ante-Big. V. ap. Pam.) et

No heretics claim Apostolic succession.

465

stand good against all the latter heresies, which have no
conscientious ground of confidence, whereon to claim the
truth for their own side.
XXXII. But if there be any heresies, which venture to
plant themselves in the midst of the age of the Apostles,
that they may therefore be thought to have been handed
down from the Apostles, because they existed under the
Apostles, we may say, let them then make known the
originals of their Churches ; let them unfold the roll of their
Bishops so coming down in succession from the beginning,
that their first Bishop had for his ordainer and predecessor
some one of the Apostles, or of Apostolic men, so he were
one that continued stedfast with the Apostles. For in this
manner do the Apostolic Churches reckon their origin : as
the Church of Smyrna recouuteth that Polyearp was placed
there by Johnr; as that of Rome doth that Clement was in
like manner ordained by Peter8. Just so can the rest also
shew those, whom, being appointed by the Apostles to the
Episcopate, they have as transmitters of the Apostolic seed '.

' Iren. 3. 3. 4. "And Polyearp,
having not only been taught by Apostles
and conversed with many of those who
saw our Lord, but by Apostles also
been made Bishop in Asia, in the
Church at Smyrna, whom in our earliest
years we too saw, for he endured long,
and in extreme old age departed this
life, yielding his testimony [i. e. a mar
tyr], most gloriously and nobly, taught
uniformly these things, which also he
learnt from the Apostles, which also he
deUvered to the Church, which also
alone are true."
s S. Jerome (de Vir. 111. c. 15.) states
this to be " the ordinary Latin opinion
that Clemens was the second Bishop,
following the Apostle Peter." The
opinion may have been founded on the
Ep. to S. James, under his name, (if
this be so old,) in which he is made to
speak of himself as ordained by S. Peter.
No other extant writer places him as
the immediate successor of S. Peter;
most as the third Bishop (exclusive of
S. Peter, or the fourth inclusive,) after
Linus and Anacletus, S. Irenaeus, 3. 3.
3. Eus. H. E. v. 6. iii. 2. 4. 13. and
Chron. A. 70. Epiph. Hser. 27. y. 6.
S. Jerome, I.e. Ruff, prsef. ad Recogn.
(Coteler. i. 486.); Ruffinus also im
plies that this was a prevailing opi

nion, in that he mentions that some asked
how the statement in the Ep. ad Jac.
was consistent with the fact, that Linus
and Cletus were Bishops at Rome be
fore Clemens, the fact being regarded
as undoubted. Others, the Const. Apost.
(vii.46.) S. Augustine (Ep. 53. ad Gener.)
and Optatus, 1. ii. c. 3. name him as
second after Linus and before Anacletus.
It is observable that S. Jerome also
(adv. Jov. i. and lib. 14. in Is. 52, 13.)
names him as the successor of S. Peter,
omitting the other two as less eminent;
and so Tertullian also may mean that
he was ordained by S. Peter, although
not as his first successor. Epiphanius
leaves it doubtful whether he were con
secrated by S. Peter or by Cletus, but
says that the succession was unques
tionable, (see further, Tillemont, H. E.
t. 2. note 1. sur S. Clement.) Cletus is
but an abridged name of Anacletus.
The only ancient writer who makes
them two, is the author of the Carm.
adv. Marc. iii. fin. A Greek transla
tion of Jerome de Vir. 111. has " Cletus"
for the Anacletus of the Latin, (not. ad
loc. ed. Vallars.)
' The same argument from the Apo
stolic succession occurs in S, IreneBus,
3. 1, 2, 3. and 4. 26. Orig. de Princ.
Pr*f. §. 2. Optat. i. 10, ii. 3. Jerome

Hh

466 Church Apostolic in descent fy doctrine, Heretics in neither.
De Let the heretics invent something of the same sort ; for after
PILer.' "'blasphemy what is withholden from them ? But even though
XIV- 33- they invent it, they will advance never a step: for their
doctrine, when compared with that of the Apostles, will of
itself declare, by the difference and contrariety between
them, that it had neither any Apostle for its author, nor
any Apostolic man : because, as the Apostles would not have
taught things differing frem each other, so neither would
Apostolic men have set forth things contrary to the Apostles,
unless those who learned from Apostles preached a different
1 provo- doctrine! To this test then they will be challenged1 by
restored those Churches, which although they can bring forward as
their founder no one of the Apostles or of Apostolic men, as
being of much later date, and indeed being founded daily,
nevertheless, since they agree in the same faith, are by reason
of their consanguinity in doctrine counted not the less Apo
stolical. So let all heresies, when challenged by our Churches
to both these tests, prove themselves apostolical in whatever
way they think themselves so to be. But in truth they
neither are so, nor can they prove themselves to be what they
are not, nor are they received into union and communion by
Churches in any way apostolical, to wit, because they are in
no way apostolical, by reason of the difference of the sacred
mystery" which they teach.
XXXIII. To these arguments I add the review of the
doctrines themselves, which existed at that time under the
Apostles, and were by the same Apostles both brought to
light and denounced. For so too will they be the more
» depre- easily exposed, when they are proved2 either to have existed
tur UQ at that very time, or to have derived their origin from those,
which at that very time did exist. Paul, in his first Epistle
i^Cot. to the Corinthians, noteth some that denied and doubted of
the resurrection. This opinion belongeth properly to the
Sadducees, Marcion adopteth a part of it, and Apelles, and
Valentinus, and whoever else there be that interfere with the
resurrection of the flesh. In writing also to the Galatians,
he inveigheth against those, who observe and maintain cir-
Gai.5,i,Cumcision and the law: this is the heresy of Hebion. In
c Luoif. fin. Aug. Ep. 53. ad Generos. Fulgent, de Trin. c. 1.
c. Faust, xxviii. 2. c. ep. Fund. c. 4. u c- 22 fin.

Existing heresies already condemned in Scripture. 467
instructing Timothy, he setteth a reproach likewise upon
such as forbid to marry : so teach Marcion and Apelles his iTim.4,
followers. In the same manner he toucheth those, who said,
that the resurrection was past already: this the Valen-2Tim.2,
tinians assert of themselves \ But besides, when he speaketh
of endless genealogies, we recognise Valentinus, according toiTim.i,
whom that iEon, whoever he be, of a new name, and not of
one name y, generateth of his own Grace * Sense and Truth :
and these in like manner produce two, Discourse and Life :
next, these again generate Man and Church : and these are
the first four pairs of iEons. Thence arise ten other Mons,
and twelve besides them of strange names", to make up the
entire fable of thirty ^Eons. The same Apostle, when he
upbraideth those who were in bondage to elements, pointeth Gal.4,9.
at something of Hermogenes, who, introducing matter as
having no beginning, compareth it unto God, Who hath no
beginning; and so making the mother of the elements a
goddess, may well be in bondage to her, whom he compareth
unto God. But John in the Revelation is commanded to
chastise them which eat things sacrificed unto idols, andKev-2>
commit fornication. There are at this day also other Nico-
laitans: it is called the Caian heresy0- But in his Epistle
he calleth those especially antichrists, who denied that1^04,
Christ was come in the fiesh, and who thought not that
Jesus was the Son of God: Marcion maintained the onelb.2,22.
point, Hebion the other. But the system of the sorcery of Col. 2,
Simon, which doeth service to angels, was of course itself

x In that they had risen from " the • " On the one side Discourse and
death of ignorance ;" this they supposed Life pour out together a Decury of
"they obtained through faith in the ^Eons.on the other Man and the Church
Lord when in Baptism they put Him two more, equalling their parents. For
on." adv. Val. c. 19. they themselves, together with those
y " They call bim, speaking of his ten make as many, as themselves pro-
Substance, alma. rriXun s as a Person, duced. I give now the names of what
*P*V& ana " fyx* i also Bythos." adv. I called a Decury ; Bythos and Mixis;
Valent. c. 7. " They say that in the Ageratos and Henosis ; Autophyes and
invisible and unutterable height there is Hedone ; Acinetos and Syncrasis ; Mo-
a perfect iEon, foreexisting ; and him nogenes and Macaria. The twelve will
they call Proarche and Propator and be these, Paracletus and Pistis ; Pa-
Bythos." Iren. 1. 1. tricos and Elpis ; Metricos and Agape ;
"z " To him, whom they will have to Ainus and Synesis ; Ecclesiasticus and
be alone, they yet assign a second per- Macariotes; Theletus and Sophia."
son, in' him and with him, Ennoia, Ib. u. 8.
whom also they moreover call Charis b Iren. 1. ult. Epiph. Ha3r. 38.
and Sige." ib. c- 2.
Hh 2

468 HeresyalikecondemnedbythesentenceorsilenceofH.Scr.
Tje also counted among idolatries, and was condemned in Simon
H^n. himself by the Apostle Peter.
?IV- M: XXXIV. These are, as I think, the different kinds of
corrupt doctrines, which, we learn from the Apostles them
selves, existed under the Apostles : and yet we find, among
so many varieties of perverse teachings, no one school, which
mooted any controversy respecting God as the Creator of all
things. No one ventured to surmise a second God. Men
doubted more readily concerning the Son than concerning
the Father, until Marcion introduced, besides the Creator,
another God of goodness only; and Apelles made some
glorious angel of the higher God, the Creator", the God
of the law and of Israel, affirming that he consisted of
fire; and Valentinus scattered about his J3ons, and traced
the fault"1 of one .Eon down to the first production of God
the Creator. To these alone, and to these first, was the
truth of the Divine Nature revealed, who obtained forsooth
greater privilege and larger grace from the Devil, who in
this also wished to rival God, that he might by poisonous
Luke 6, doctrines make (what the Lord hath said cannot be) the
disciples above their Master. Let therefore the whole body
of heresies choose their times for themselves, — which were
when,— so the unimportance be granted of the ' which were
when,' they being not of the truth ! Surely those which were
not named by the Apostles could not have existed under the
Apostles : for if they had, they too would have been named,
that they too might be repressed. But those which did
exist under the Apostles, are, in being named, condemned.
Whether therefore those same heresies, which under the
Apostles were in a rough form, be now somewhat more
- The received reading " ereatorem was fabled to be descended, see above,
Angelum has been preferred to that of u. 7. not. u.
A. ' Creatorem Angelorum :" in which <= " Qua, quando fuerint, dum non in
case it would be, " made some glorious tersit quae quando, dum de veritate non
one' of [,e belonging to] "the Su- sint." Rigalt has (with A.) "dum-
fST*^ 'v? Z ^ ADf els' *Je modo ktmit," " so the importance of
God &c The attempt to conform the the ' when' be granted ;" buttheimme-
construction of two neighbouring words, diate contest is to shew its unimport-
without reference to the whole sentence, ance, since they were alike condemned,
is so frequent a source of corruption in whether of Apostolic date or no ; if so
MSS, that it seemed most probable that they were mentioned, to be condemned
the reading "Creatorem Angelorum" if not, they were self-condemned, as
Tne SL. f 11 f q v , being later' and so "options. The
thed 3S£?£^££ theater £& * A" ""^ ^ "»* "

Modifications of heresies condemned with the heresies. 469
polished, they draw thence their condemnation : or whether
those1 indeed were different, but others rising up afterwards l ilhe
adopted a portion of opinion2 from them, in sharing withaoPjni.
these their doctrine they must needs share also their con-onis
demnation, according to the precedent of that definite rule,
which was before laid down, touching ' the later date,'
whereby, although they had no part in the condemned
doctrines, they would be condemned at once on the ground
of their age alone, being so much the more corrupt, as not
being even named by the Apostles. Whereby it doth the
more certainly appear that they are those, which even then
were announced as about to come.
XXXV. Challenged by us according to these rules and
refuted, let all heresies — whether those which are after, or
those which are coeval with the Apostles, so long as they
differ from them ; whether generally or specially noted by
them, so long as they are fore-condemned by them — dare
themselves also to allege in answer any rules of this kind
against our Religion. For if they deny its truth, they are
bound to prove that it also is heresy, refuted by the same
rule whereby they themselves also are refuted ; and at the
same time to shew where that truth must be sought, which it
is already proved is not with them. Our system is not
later, nay, it is earlier than all. This will be evidence of
truth, which every where holdeth the first place. It is
certainly not condemned, nay, is advocated by the Apostles :
this will be proof that it is their own. For that doctrine
which they do not condemn, who have condemned every
one foreign to them, they shew to be their own, and there
fore also advocate it.
XXXyi. Come now, thou that wilt exercise thy curiosity
to better purpose in the business of thy salvation, go through
the Apostolic Churchesf, in which the very seats of the
Apostles, at this very day, preside over their own places5 ;
' See above, c. 14. of the City of Borne should have the
8 Ign.Ep. adRom. init. "Ignatius — chief authority, so as to govern care-
to the Church, which presides in the fully the places contiguous (loca subru-
place ofthe region ofthe Romans." The bicaria) and the whole province. But
X"(l'» 'PaftmSv is illustrated by the ver- of all things in Egypt let the Bishop of
sio prisca of the sixth Canon of the Alexandria have care. In like way
Council of Nice. (Mansi vi. p. 1127.) also around Antioch and in other pro-
" Itisthe ancient usage that the Bishop vinces let their special privileges be re-

470 Apostolic Churches the voice of the Apostles.
De in which their own authentic writings11 are read, speaking
pg*s™' with the voice of each, and making the face of each present
XIV. 36

to the eye. Is Achaia near to thee ? thou hast Corinth.
If thou art not far from Macedonia, thou hast Philippi, thou
hast the Thessalonians. If thou canst travel into Asia, thou
hast Ephesus. But if thou art near to Italy, thou hast
Rome, where we also1 have an authority close at hand.
What an happy Church is that ! on which the Apostles
poured out all their doctrine, with their bloodk: where Peter

tained to the Metropolitan Churches,"
and in Ruffmus, H. E. x. 6. "And that
in Alexandria and the city of Rome,
the ancient usage be retained that the
one take care for Egypt, the other for
the contiguous Churches, (suburbica-
riarum Ecclesiarum.)
I> The expression " authenticae lit-
terse" might certainly signify the " ori
ginals" i. e. the " autographs" as op
posed to " transcripts," as authenticae
tabulae,rationes,testamentum in TJlp.1.4.
ff. Fa. Ercisc. lib. ult. ff. de Test. ap. Pa.
" Graeco authentico," (de Monog. c. 11.)
the "original Greek," as opposed to
the Latin translation. The context,
however, implies nothing more than the
original Greek, " echoing the voice of
each," nor does the argument turn on
their having these Epistles, addressed
to them, but on their being Apostolic
Churches, of which this was a proof.
Aug. de Doctr. Christ, ii. 8. " In the
canonical Scriptures follow we the
authority of the majority of Catholic
Churches, among which are such which
were accounted worthy to have Apo
stolic sees and receive Epistles." The
" authenticae litteree" may also be op
posed to the mutilated copies among
the heretics, as he says of Cerdon, " of
the Apostle Paul he receives neither all
the Epistles, nor these whole." adv.
omn. Haer. c. 51.
1 Africa not having any Apostolic
Church, but having received the Gos
pel from Italy, comp. adv. Marc. iv. 5.
""What the Romans, close at hand,
trumpet forth, to whom both Peter and
Paul left the Gospel, sealed moreover
with their own blood." In like way they
of whom S. Irenaeus speaks as refer
ring toRome, are more recent Churches,
in its neighbourhood, not themselves
Apostolic, (3. 3.) " To this Church, on
account of its higher original (potiorem
principalitatem, «{£», see Iren. 1.31. 1.
2. principalis, k^aio;, and 5. 14. 1, and

21. 1.) all Churches must have recourse,
i. e. the faithful who are on all sides."
In each case, it is as the deposit of
traditions that it is appealed to, not as
having authority. Innocent I. (Ep. 25.
ad Decent. §. 2.) still claims deference
to the Roman deposit of truth only, and
on the same ground. " Who knows not
or observes not, that what has been de
livered by Peter, the chief of the Apo
stles, to the Roman Church, and is
kept until now, ought to be retained by
all ; nor ought any thing to be brought
in, or superinduced thereon, which hath
no authority, or seemeth to derive its
precedents elsewhere ? especially since
it is manifest, that over all Italy, the
Gauls, Spain, Africa, and Sicily, and
the interjacent islands, no one formed
Churches except those whom the venera
ble Apostle Peter or his successors made
priests. Or let them find documents, that
any other A postle be found to b ave been,
or have taught, in these provinces. If not
they ought to follow that which the Ro
man Church keeps, from whom they un
doubtedly had their origin ; lest while
they eagerly follow foreign statements,
they seem to neglect the fountain-head
of their institutions."
k The eminent authority of Rome is
thus, atfirst, ascribed not to the personal
eminence of St. Peter, or any office
peculiar to him, but to its' being the
Apostolic see of the West, and the de
pository of Apostolical tradition. Thus,
its eminence is here ascribed to its
having had three Apostles and Martyrs ;
in the adv. Marc. iv. 5. two, St. Peter
and St. Paul ; ("to whom both Peter
and Paul," &c. in contrast with the
Churches founded by S. Paul only, and
subjoining " we have also Churches
fostered by John.") So also S. Iren,
(3, 3.) "Because it would occupy too
much space in a volume of this she to
enumerate the successions of all the
Churches, we will, hy pointing out that

Eminence of Rome, doubly Apostolic.

471

had a like Passion with the Lord ; where Paul hath for his
crown the same death with John1; where the Apostle John
was plunged into boiling oil, and suffered nothing, and was
afterwards banished to an island. Let us see what she hath
learned, what taught, what fellowship she hath had with the
Churches of Africa likewise. She acknowledgeth one God
the Lord1, the Creator of the universe, and Christ Jesus the ' Domi-
Son of God the Creator, born of the Virgin Mary, and the added
resurrection of the flesh™. She joineth the Law and the
Prophets with the writings of the Evangelists and Apostles,

tradition, and that faith preached unto
men, which that greatest and most
ancient Church, known to all, founded
at Rome by two most glorious Apostles
Peter andPaul, hath from the Apostles,
and which hath come down even to us
by the succession of Bishops, confound
all those, who in any way by self-will, &c.
make private conventicles. — The bless
ed Apostles, then, having founded and
reared up the Church, delivered the
ministry of the Episcopate to Linus."
So that Linus is regarded as the suc
cessor of both, neither being regarded
as Bishop of Rome in a proper sense,
(see Barrow on the Supremacy of the
Pope, Supp. 3. 4.) Again 3. 1. 1.
" When Peter and Paul were preach
ing at Rome and founding the Church."
So Dionysius of Corinth,(ap. Eus. H. E.
ii. 25.) writing to the Romans, " Ye
have, by an admonition so valuable,
again united the planting ofthe Romans
and Corinthians, which was by the
hands of Peter and Paul. For both
came to our Corinth, and planting us,
both alike taught ; and alike going to
Italy also, and having taught together,
they gave their testimony [by martyr
dom], at the same time. Eusebius (H. E.
iv. 1.) says, " Alexander receives the
Episcopate fifth in succession from
Peter and Paul," [exclusive of both].
S. Epiphanius (Haer. 27. §. 6.) places
both as joint Bishops at the head ofthe
Roman succession ; accounts for the
varying accounts as to that succession,
that it might be that, in the lifetime of
the Apostles, Peter and Paul, other
Bishops [Linus and Cletus] , might have
been appointed, on account of their fre
quent absence, that Clement " might
have been compelled to take the Episco.
pate after the death of the holy Peter
and Paul," see Barrow 1. c. Supp. 3.
§. 10. p. 145.) Paulinus (Perist. ii. 457.

xi. 32.) still derives its eminence from
both Apostles, although calling it the
chair of Peter ; Paulla and Eustochium
ap. S. Jerome (Ep. 46. §. 8.) say " it
is thought blessed, because in it Peter
and Paul, leaders of the Christian host,
shed their blood for Christ." And the
author of the Serm. in Nat. Ap. Pet. et
Paul 2. (ap. Aug. App. S. 202.) " The
blessed Peter and Paul are eminent
among all the Apostles, and excel by a
special prerogative of their own. But
of them, which is to be preferred to the
other, one knows not. For 1 suppose
they were equal in merits who were
equal in their suffering  And where
endured they martyrdom ? In the city
of Rome, which is chief and head among
the nations; that, where was the head
of superstition, there should repose the
head of holiness, and where the chiefs
of the Gentiles dwelt, there should the
chiefs of the Church die." (On the
equality of S. Paul with S. Peter, see
also S. Ambrose de Sp. S. ii fin. Am-
brosiaster ad Gal. 2, 11. S. Cyril Jer.
vi. §. 15. and others ap. Barrow 1. c.
Supp. 1. p. 124, 5.) S. Augustine, who
often refers to Rome as the depository
of sound doctrine, yet refers to it in no
other way , than he does to Jerusalem ,
both being witness to Apostolic doctrine,
which they had received from Apostles,
c. Petil. ii. 21. " But be it that all
throughout the whole world were such
ais thou most idly imputest, what hath
the chair of the Roman Church ag
grieved thee, where Peter sat, and in
which Anastasius now sits, or that of
the Church of Jerusalem in which
James sat, and in which John now
sits, with whom we are bound in
Catholic unity, and from whom you in
wicked phrenzy have separated i'"
1 the Baptist.
m See above, c. 23 and 26.

472 Heretics, not beingXtians,maynot claimXtian Scriptures.
De and thence drinketh in her faith. That faith she sealeth
PH^B"'with water> clotheth with the Holy Spirit", feedeth with the
xiv. 87. Eucharist, exhorteth to martyrdom, and so receiveth no one
in opposition to this teaching. This is that teaching, which
I do not now say foretold that heresies should come, but
from which heresies proceeded forth. But these were not of
her, from the time when they began to be against her. Even
from the seed of the cultivated, rich, necessary olive, the
rough wild-olive ariseth : even from the kernel of the most
delightful and most sweet fig springeth the empty and useless
wild-fig. So also heresies are of our fruit, not of our kind, of
the seed of truth, but, through falsehood, wild.
XXXVII. If these things be so, so that the truth be
adjudged to belong to us as many as walk according to this
1 Eccie-rw/e, which the Churches' have handed down from the
Apostles, the Apostles from Christ, Christ from God, the
reasonableness of our proposition is manifest, which de-
termineth that heretics are not to be allowed to enter upon
an appeal to the Scriptures, whom we prove, without the
Scriptures, to have no concern with the Scriptures. For if
they be heretics, they cannot be Christians0, in that they
have not from Christ that, which following according to their
own choosing, they admit p the name of heretics. Therefore,
not being Christians, they can have no right to Christian
writings. To such it may be justly said, who are ye ? when
and whence came ye ? not being mine, what do ye in that
which is mine ? In brief, by what right dost thou, Marcion,
cut down my wood ? by what licence dost thou, Valentinus,
turn the course of my waters'1? by what power dost thou,
Apelles, remove my landmarks ? This is my possession.
Why do ye the rest sow and feed here at your own pleasure ?
It is my possession ; I have held it of old ; I held it first :
I have a sure title down from the first owners themselves,
whose the estate was. I am the heir of the Apostles. As

" See de Bapt. c. 13. p. 272. (comp. iv. init.
c 6. p. 262. and note m.) de Monog. P admittunt,i.e.infollowing out their
c- 7- own choice (aijurit) they both receive
° See above, c. 7. 14. 16. de Pudic. and admit the names of heretics.
c. 7. Cypr. de Unit. Eccl. c. 13. S. <1 Marcion mutilating the Scriptures,
Jerom. adv. Lucif. init. Aug. de Civ. Valentinus perverting them.
V. xvni. 51. Salvian. de gub. Dei iii. fin.

Harmony of Church and Set:; variance of heretics. 473
they provided by their own testament, as they committed it
in trust, as they have adjured', so I hold it. You, assuredly,
they have ever disinherited and renounced, as aliens, as
enemies. But why are heretics aliens and enemies to the
Apostles, if not from the difference of doctrine, which each
at his own pleasure hath either brought forward or received
in contradiction to the Apostles ?
XXXVIII. The corruption therefore both of the Scriptures
and of the expositions of them must be thither referred,
where difference of doctrine is found. Those, who had the
purpose of teaching differently, necessity compelled to dis
pose differently the means of teaching. For they could not
otherwise have taught in a different way, unless they held in
a different way the means whereby they taught. As they
could not have succeeded in corrupting the doctrine without
corrupting its instruments, so the genuine doctrine could not
have come to us, and from us, without the genuineness of
those means whereby the doctrine is handled. For what is
there in our Scriptures contradictory to ourselves? What
have we introduced of our own that we should, by taking
away, or adding, or changing, remedy any detected con
trariety to what was in the Scriptures ? What we are, that
are the Scriptures from their beginning : of them were we,
before that any thing existed contrary to that which we are.
For, in a word, what was there in being1 before that these 'quam
were interpolated by us ? But since every interpolation mustQuia
be believed to be the later, — as coming of rivalry, its essential demoue
cause, which is never either prior to, or of one household restored
with, that which it rivalleth, — it is quite as incredible to any
man of sense that we should be thought to have introduced a
corrupt text into the Scriptures, who are from the first, and
the first, as it is that they have not introduced it, who are
both later and adverse to them. One man altereth the
Scriptures with his hand, another their meaning by his
exposition. For though Valentinus seemeth to make use of
the entire document8, he doth not less lay hands upon the
trath, though with more cunning skill than Marcion. For
Marcion nakedly and openly used the knife not the pen,
' 1 Tim. 6, 13. 2 Tim. 2, 14. 4, s of Holy Scripture, integro instru-
1 — 4. mento.

474 Scr. more capable of hereticalper versions from its fulness.
De since he made havoc of the Scriptures to suit his own
Pg*s°"- matter1. But Valentinus spared them, because he did not
xiv. 39. invent Scriptures to fit his matter, but matter to fit the
Scriptures: and yet he took away more and added more,
in taking away the proper meanings of each particular word,
aud in adding systems of things not to be found therein.
XXXIX. These are the arts of spiritual wickednesses with
Eph. 6, which we, brethren, may well look to wrestle, necessary for
i Cor. faith, that the elect may be made manifest, the reprobate
Hj 18. discovered. And therefore they have power, and a success
in inventing and building up errors, not so much to be
wondered at as though difficult and inexplicable, seeing that
we have ready to hand the case of the same facility even in
the writings of this world. Thou seest in our own day a
totally different poem composed out of Virgil, the matter
being made to harmonize with the verse, and the verse with
the matter. In a word, Hosidius Geta hath most completely
extracted from Virgil the Tragedy of Medea. A certain
near relative of mine, among the other idle sallies of his pen,
hath made out from the same poet the Table of Cebes.
They too, who out of verses of Homer stitch, patchwork-like,
works of their own into one piece out of many scraps brought
together from all parts, are wont to be called Homeric
centones". And surely the Divine writings are more fruitful
in resources for every kind of subject. Nor am I afraid to
say that the Scriptures themselves were so disposed by the
will of God as to supply matter for heretics, when I read
1 Cor. tnat there must oe heresies, which there cannot be without
H, 19. the Scriptures.
XL. The next question will be, from wfrbm is the inter
pretation of the sense of those words which contribute to
heresies? Why, from the Devil, whose province it is to
pervert the truth, who in the mysteries of idols, rivalleth
even the very things of the mysteries of God. He loo
baptizeth* some, to wit, his own believing and faithful
people; he promiseth a putting away of sin by washing?:
in witfitng ^^ What6Ver did n0t faU , / |ee notes '¦ <=• S- Aug- Serm. 197.
"from Irenaeus 1 1 (o1' ^T^ 5"} " Thence [ft»"> pride]
* le Bant L fi' n 9fin ^ , f6 ,aU the rites> w'hich a™ celebrated

Satan,inHeathen, perverts lhings,iuheretics,wordsoJ God. 475
and, if I yet remember right, Mithra there sealeth his soldiers
in their foreheads: he celebrateth also the oblation of bread",
and introduceth a representation of the resurrection", and
purchaseth a crown under the sword b. What shall we say
also of hisc confining the chief priest to marriage with one
only? He too hath his virgins'1: he too hath his self-
restraining" ones. But if we turn over in our minds the
superstitions of Numa Pompilius, if we consider his priestly
offices, badges, and privileges, if his sacrificial services, and
the instruments and vessels of the sacrifices themselves, and
the curious niceties of the expiations and vows, hath not the
Devil manifestly imitated that strictness which is in the
Jewish Law ? He therefore that hath so emulously pretended
to set forth, in the concerns of idolatry, the very things
wherewith the mysteries of Christ are ministered, that same
being surely, and in the same spirit, hath longed1 and hath'gestiit
been able to adapt to a profane and rival faith the documents
also of divine things and of the holy things of Christians,
interpretation from interpretation, words from words, parables
from parables. And therefore none ought to doubt either
thai spiritual it ic/cednesses, from whence also come heresies,
were brought in by the devil, or that heresies are nothing
distant from idolatry, seeing that they are of the same
author and of the same work as idolatry. They either
z " Ye know or may know that bread Why biddest thou the hopeless ones re-
and a cup o'' water are placed in the joice? — The death of thy god is known,
sacred rites of him who is initiated," his life appeareth not, nor hath any
[to Mithra.] Justin. M. Apol. i. §. 66. divine oracle declared his resurrection,
a Jul Firmicus gives an account of nor did he shew himself to men after
mysteries, which are supposed to be death, that he might be believed in ; he
Mithra's, though he does not state it. gave no proofs of this work, nor shewed
There one lamented as dead is spoken by instances beforehand that he would
of as alive. It is not » resurrection, doit. Thou buriest an idol, bewailest
but comes as near as the errors of hea- an idol, bringest forth an idol from the
fhenism as to matter permitted. " Let sepulture, and, hapless one, having
ns set forth another symbol — whereof done this, rejoicest." de Err. Prof. Rel.
we must detail the whole order, that all p. 45. 6.
may see, that the law ordained by God b see de Cor. fin. p. 184.
has been perversely imitated and cor- c Satan. The allusion is to the Fla-
rupted by Satan. On a night, an image men Dialis, see ad Ux. i. 7. Exh. ad
is placed recumbent on a bier, and is Cast. fin. S. Jerome, Ep. 123. ad
bewailed in measured dirges. Then Ageruch. §. 8.
when they have sated themselves with d S. Jer. 1. c. adv. Jov. i. 41.
the fictitious mourning, light is brought c In or after marriage, see ad Ux. i.
in. Then the faces of all the mourners 6. p. 416. continentia is used as a term
are anointed by the priest, after which he contrasted with virginitas, de Virg.
whispers in a slow murmur. ' Cheer Vei. c. 10. as something distinct from
ye, initiated, the god being saved, for it, adv. Marc. v. 15.
we shall have out of toils deliverance?'

476 Recklessness, mutual tolerance, and disorders of Heretics.
Db imagine another God in opposition to the Creator, or if they
PH*5rR' confess One Creator, they argue Him to be other than He
xiv- 41. really is. Wherefore every falsehood which they utter con
cerning God, is, in some sort, a kind of idolatry '.
XLI. I will not omit a description also of the very con
versation of heretics, how foolish it is, how earthly, how
human: without seriousness, without authority, without
discipline g, as according with their faith. In the first place,
it is doubtful who is a catechumen, who a believer: they
have all access alike, they hear alike, they pray alike. Even
Mat. 7, if heathens come in upon them, they will cast that which is
holy unto dogs, and pearls, false though they be, before
swine. They will have the overthrow of discipline to be
simplicity; and the care of it amongst us they call pandering.
They huddle up a peace also with all every where. For it
maketh no matter to them, although they hold different
doctrines, so long as they conspire0 together in their siege
against the one thing, Truth. All are puffed up : all promise
knowledge. Their Catechumens are perfected before they
are taught. Even the heretic women, how wanton are they !
they who dare to teach, to dispute, to enact exorcisms, to
promise cures, perchance also to baptize'! Their ordinations
are careless, capricious, inconsistent. At one time they
1 Tim. place in office novices^, at another men tied to the world1, at
another apostates from us, that they may bind them to them
selves by vain-glory, since they cannot by truth. No where
is promotion readier than in the camp of rebels, where, even
to be there, is a merit. Wherefore one man is Bishop to-day,
another to-morrow ; to-day Deacon, who to-morrow will be
Reader : to-day Presbyter, who to-morrow will be Layman ;
for even to laymen they commit the priestly offices.
' " omne mendacium, quod de Deo " adv. Valent. c. 1. " it hath no ter-
dicunt, quodammodo genus est idolola- ror of discipline."
tria?." This is the reading not of the h see S. Hil. de Trin. vii. 4.
cod. Ag. only, but " partly of the Vat. 1 See de Bapt. c. 1. and not. f. and
partly of the MS. Angl." in Pam. Gel. c. 17. and not. g.
also has " genus est idol." Bhen. had k Can. Ap. c. 71. al. 80. " It is not
de Deo, vei nalio quodammodo seams est right to choose presently for a Bishop,
idol, (only in ed. 4. variatio for vei one who hath come from the Heathen
natio.) It is thought that " sexus" and been baptized, or from a disgrace-
may have reference to the male and ful life." S. Jerome, Ep. ad Ocean, fin.
female jEons. [? "even that classing, Innocent. 1. Ep. 12. ad Aurel.
in a, manner, of the kinds of sex is of ' i. e. having secular employments.
idolatry." Tr.]

Heresies destroy, can not build; self-destructive inprinciple.477
XLII. But what shall I say concerning the ministry of
the word, seeing that their business is, not to convert the
heathens, but to subvert our own people ? This is the glory
which they rather catch at, if perchance they may work the
fall of those that stand, not the raising up of those that are
fallen : since their very work cometh not of the building up
of their own, but of the pulling down of the truth. They
undermine ours that they may build their own. Take away
from them their railing against1 the law of Moses, and the ' in le-
Prophets, and God the Creator, they have not a word togem
utter. So it cometh to pass that they more easily effect the
ruin of standing buildings, than the building of fallen ruins.
In these works alone do they act humbly, and smoothly, and
submissively. But they feel no reverence even towards
their own chiefs. And this is why there are commonly
no schisms amongst heretics, because, when there are any,
they appear not : for schism is their very unity. I speak
falsely, if they do not differ among themselves even from
their own rules, seeing that each forthwith mouldeth, accord
ing to his own pleasure, the things which he hath received,
even as he, who delivered them to him, framed them accord
ing to his own pleasure1. The progress of the matter is a
confession of its nature, and of the manner of its birth.
The same thing was allowed to the Valentinians as to
Valentinus, the same to the Marcionites as to Marcion,
namely, to change the faith according to their own pleasure.
Finally, all heresies, when thoroughly examined, are found in
many things to differ from their own founders. Most of
these have not even Churches m: without a mother, without
a settlement, destitute of a belief, outcasts, they all for them
selves as it were", they wander far and wide2. 2 quasi
XLIII. Infamous also are the deahngs of the heretics Tagantur
with sorcerers" very many, with mountebanks, with astro- restored
logers, with philosophers, to wit, such as are given to curious

1 S. Iren. 1. 21. 1. and 5. 28. (30.) selves are their all;' " [Tr.] and so,
S. Athan. de Synod. §. 35. as looking to themselves alone, living to
m Hence the saying " Wasps too form themselves, left to themselves, forsaking
tribes, Marcionites too form Churches," the Church and forsaken of God.
describing the strangeness and useless- ° Iren. 1. 13. 23. 24. 5. 25. 3. Epiph.
ness, not (as Gibbon) their number. Hair. 27. §. 3. 4.
¦ " As though he had said ' them-

478 Church-order afruit of awe toGod and sense of HisPresence.
De questions. They every where remember, Seek, and ye shall
K&™'find. Thus the quality of their faith may be judged even from
XIV- u- the nature of their conversation: their discipline is the index of
their doctrine. They deny that God is to be feared": there
fore all things are free to them, and without control q. But
where is God not feared, save where He is not? Where God
is not, neither is there any truth. Where there is no truth,
with good reason is there such discipline as theirs. But
where God is, there is fear towards God, which is the
Ps. 111, beginning of wisdom. Where there is fear towards God,
I0- there is a goodly gravity, and an awe-stricken diligence, and
an anxious carefulness, and admission' well-considered, and
communion well-advised », and promotion well-deserved % and
religious submission", and devotion in attendance", and
modesty in going-forth ", and union in the Church, and God
in every thing.
XLIV. Hence these proofs of a closer discipline amongst
us are additional evidence of truth, to turn aside from which
befitteth none who remembereth that judgment to come,
2Cor.5, when we must all stand before the judgment-seat of Christ,
to give an account, in the first place, of our faith itself.
ib. 11, 2. What then will they say, who have defiled with the adultery
of heresy the virgin committed unto them by Christ ?
P "_ When they [the heretics] see any and note m. It seems to denote the
offending, they say, ' God seeketh no- solemn staid way of going forth of one
thing but the truth of the faith, which on an earnest purpose, not the " pro-
if ye keep, He careth not what ye do.' cession" of many together. Thus in
So_ saying, they lift up their minds the de Cult. Fem. ii. 11. occasions are
in iniquity, so that they not only do not mentioned in which there would be no
perform penitence, nor are humbled, " procession" (which also in T.'s time
but rejoice in their wickednesses, and would probably have brought persecu-
walk with a stiff neck." Jerome in Os. tion). " But to you be there no ground
4. ap. Pa. for going forth, which is not solemn.
<I The licentiousness of Marcion, the (tetrica.) Either one sick among the
Nicolaitans, &c. see c. 33. brethren is visited, or the sacrifice is
r to the holy order of Priesthood, of offered, or the word of God is minis-
which adleguntur is used, Exh. ad Cast, tered. Any of these is matter of gravity
c. 7. de Idol. c. 7- of the Apostles, ab. and sanctity, for which there is no need
c 20. Lac. . of any remarkable dress, at once stu-
5 to the Episcopal office, coll. Cypr. died and unrestrained." (The modesta
[Ep 40. ad Cler.] of the Confessor processio of this place.) T. goes on to
Numidicus, " promovebitur ad amplio- use the same words of objects not reli-
rem locum rebgionis suae," [Lac] see gious. " And if any claim of friendship
j °i>39' » or of offices towards heathens call you,
deBapt.e.17. why not go forth (procedatis) clad in
« of the inferior on the elder Clergy, your own armour, the more as going
(K,g-) to women alien from the faith."
x processio, see ad Ux. n. 4. p. 426.

Heresy irreverent to our Lord; its peril in the Judgment. 479
They will allege, I trow, that no warning was ever given
them by Him, or by His Apostles, about adverse » and per
verse doctrines, nor any rule about avoiding and abhorring
them! Let them acknowledge that the fault is with them
selves rather than with those, who prepared us so long-
beforehand. They will add moreover divers things touching
the authority of each particular heretical teacher : that these
more than any confirmed the truth of their doctrine, that tbey
raised the dead, healed the sick, foretold things to come, so
that they deserved to be thought Apostles ! As if this
also were not written, that many should come who should
work even the greatest miracles, in defence of the deceit Mat. 24,
of their corrupt preaching. These therefore shall deserve '
pardon ! while those who, remembering the warnings
of the Lord and the Apostles, have stood fast, entire in
the faith, will, I suppose, be in danger respecting their
pardon, when the Lord answereth, ' I plainly foretold that
there should be teachers of false doctrine in My name, and
in that of the Prophets and Apostles likewise; and I charged
My disciples also to preach the same thing to you. To My
Apostles I committed once for all the Gospel, and the
doctrine according to that same rule : but when ye believed
it not, it was My pleasure afterwards to change some things
therein. I had promised the resurrection of the flesh also,
but I afterwards considered that I might not be able to fulfil
it. I had shewn that I was born of a virgin, but this after
wards was a base thing in My sight. I had called Him
My Father, Who maketh the sun and the rain, but another
and a better Father hath adopted Me. I had forbidden you
to lend your ear to heretics, but I was in the wrong.' Such
may be the thoughts of those who go out of the right course,
and guard not against the danger whereby the true faith is
perilled. XLV. And now indeed I have argued against all heresies
in general, that they ought to be forbidden by fixed, and
just, and necessary rules, to bring Scripture into their dis-
y saevis as in Tac. Ann. ii. 5. " quae the same sense as " sca?vus" which
sibi S83va vei prospera evenissent." see Jun . would substitute, quoting the Gloss.
Gronov. ad loc. [Tr.] " seris," which Vet. " naUt, scecvus, vanus, pravus,"
Rig adopts is but a conjecture ofUrsini. and from which it is thought to have
" Sffivus" seems to have been used in been formed.

480 General harmony of lite Apostles' Creed wherever found.
De putes. For the rest, if the grace of God shall permit, I will
Ph1T' make answer also to certain of them in particular. To those
xiv- 45. wn0> jn belief of the truth, read these things . . . ., be peace
and the grace of our Lord Jesus Christ for ever.

Note P, p. 446.
On the early traces and variations of the Apostles' Creed.
The apparent variations in the Apostles' Creed as recited or alluded to
by different Fathers or Churches, has been made a ground for denying its
Apostolicity, and even the identity of the Creed in the different Churches.
Thus Vossius regards the Apostles', as the Roman, Creed; and seems to
look upon the Eastern Creed as formed independently of it. Yet, on com
paring the several forms of the Creed, it seems impossible that they could
have harmonized as they do, unless they had had some common original ;
the variation is in words, not in the articles of faith selected ; mostly it is
apparent, not real ; the Creed being recited more or less fully according to
the object of the father who recites it, so that in different places it is
recited differently by the same father, supplying in one place what he omits
in another. The utmost, which these variations prove, is, that we know
not in which form and precise words the Creed was verbally delivered by
the Apostles; but the very variations, amid the general agreement, the
more establish that the substance and general form and outline is Apostolic.
The variations imply that the Churches adapted the Creed to their different
conditions and the heresies wherewith they were surrounded, and did not
borrow from any one a fixed form; or in some subordinate points the
wording may have varied as the Creed was handed down ; the substantial
agreement in the articles selected shews that it was every where formed
on the same basis. When then we find at an early period, that this Creed
is called " the faith, which the Church received from the Apostles and their
disciples," (S. Iren. 1. 10. 1.) the " ancient tradition," " the tradition of
truth," " delivered by the Apostles to those to whom they committed the
Churches," " written without paper and ink through the Spirit upon the
hearts," (ib. 3. 4. 2.) in which way the Creed is especially spoken of, see
S.Aug. Serm. 212. in Trad. Symb. fin. Sacr. Gelas. (Ass. cod. Lit. i. p. 11.
Sacr. Gall. Vet.ib. p. 11 . Chrysol. Serm. 56—61.) " the Apostolic tradition,"
adv. Marc. i. 23. " the Ecclesiastical preaching delivered through the
course of succession from the Apostles, and to this day remaining in the
Churches," (Orig. de Princ. init. see above, c. xii. p. 446. and note c.) and
find that it was handed down continually in Baptism, it cannot be thought
that a formula used thus publicly, continually, solemnly, as the terms of the

Ancient Creeds mostly recited in an abridged form. 481
Christian Faith, whereby persons were received into it, could have had its
beginning at any subsequent period. The very silence about it, from which
its non-existence has been inferred, ( Voss. Diss. 1 . §. 28.) the rather proves
that what did exist so early, nlways existed, and so there was no occasion
to notice what was known to all, as that confession, upon which themselves
had been made members of Christ.
But the variations, on the one hand, do not in many cases exist at all, in
others they are expansions only, evolving the meaning ofthe original Creed,
as does the Nicene itself. The correspondence, often verbal, in what seem
to be additions to the original form of the Creed, seems to imply that even
these were not added by the particular Churches in which they appear, of
their own mind, but were a part of a larger traditionary Creed, which the
Church had every where, but did not at once embody. And, in the first
instance, it must be observed, 1) that scarcely any of what remain were
formal statements of the whole Creed, but recitals of it with a view to
existing heresies. The expositions of that of Jerusalem by S. Cyril, that
of Aquileia by Ruffinus, and that of Africa by S. Augustine, alone have the
appearance of formal Creeds. That of Asia Minor as recited by Eusebius
at Nicsea, (Sozom. i. 8.) ends with the article on The Holy Ghost, his only
object being to give the received confession of the Trinity. Marcellus of
Ancyra, rehearsing, as it seems, the Creed of Galatia, (" this faith having
both received from Holy Scriptures, and been taught by our forefathers in
God,") has the last clauses, but omits the words "The Father," ("I
believe in God Almighty.") Epiph. Haer. 72. c. 3. Arius and Euzoius
(ap. Socr. 1. 26.) interweave the last clauses, and have even the word
" Catholic," but omit " The forgiveness of sins." The same is the
case as to the Creed of Origen, though, in parts, much expanded,
(de Princ. init.) the full Ante- Nicene Creed of Gregory Thaumaturgus,
(Bingh. 10. 5. 5.) that of Lucian, (if his,) (ib. §. 6.) and of Eusta-
thius, &c. (Socr. iv. 12.) of Sirmium, (ib. ii. 30.) of S. Basil, (de Fide,
c. 4.) Cassian, (de Incarn. 1. 6.) reciting the Creed of Antioch, rehearses
only the two first divisions ofthe Creed. The Author ofthe Dial. c. Marc.
ap. Orig. though probably posterior to the Council of Nice, (see Prjef.
Bened.) gives a compendium, containing the Ifitmaus of the Nicene Creed,
yet else presenting only certain chief Articles of the Faith, presupposing
the rest. " I believe there is One God, the Creator and Maker of all
things, and God the Word, Who is of Him, Consubstantial, Coeternal,
Who in the last times took man of Mary, Who was also crucified and rose
from the dead. I believe also in the Holy Ghost, Coeternal." (init.) The
Nicene Creed itself closes with the words, " I believe in the Holy Ghost,"
not, certainly as not having the other articles, but the fathers ofthe Nicene
Council, having for their object to oppose heresy as to the Son only, stop
short with the words which complete the confession of the Trinity. The
remaining part is left to be supplied out of the existing Creeds, as it oc-
curredinthecontemporaryArianCreeds.(Bingham,10.6. 14.) S. Irenaus
and Tertullian give in great measure the words, but still are incorporating
the Creed into their own discourse. 2) Not only in these cases, but even
I i

482 Abridged forms of Ute Creed used at Baptism.
Notes in more formal professions of faith at Holy Baptism, it was, long after, the
°N De practice to recite the Creed in an abridged form. Thus the Gelasian
ELeb"' Sacramentary in a MS. at the end of the eighth century, (Ass. Cod. Lit.
 ~ ii. 5.) the Gregorian (ib. 9. from MS. of the middle of the ninth century,)
and the Ordo Romanus, (ib. 17.) run thus ; " Dost thou believe in God The
Father Almighty? I believe. Dost thou believe also in Jesus Christ His
Only Son our Lord, that He was born and suffered ? I believe. Dost thou
believe in The Holy Ghost; the Holy Church; remission of sins; resur
rection of the flesh ? I believe." In the Ambrosian Ritual, (ib. ii. 46.)
the first and third interrogatories are as full as at present; but the seeond
remains equally abridged. In the Coptic (ib. i. 159.) it is rehearsed thus,
" Let the deacon tell him the faith and say thus, ' I believe in One God,
the Father Almighty, and His Only-Begotten Son Jesus Christ our Lord,
and the Holy Ghost, the Giver of life, the resurrection of the flesh, and in
one only Holy Catholic, Apostolic Church, which is His. Amen."' In
the Armenian, (ib. 172.) the faith is thus professed, " I believe in the All-
holy Trinity, in The Father, and in The Son, and in the All-holy Ghost,"
and then after the three-fold interrogation, " Believestthou?" there follows
the direction, "They recite the whole (Nicene) Creed," but in another
form (ii. 203.) instead of that abridged form, there occurs one altogether
paraphrastic, " We believe in the All-holy Trinity, in The Father and The
Son and The Holy Ghost, in the Annunciation of Gabriel, in the conception
by Mary, in the Nativity of Christ, in the Baptism, in the feast, in the
voluntary Passion, in the Session at the right hand of The Father, in the
Crucifixion, the three-days Burial, the blessed Resurrection, the Ascension
into the form of God, His terrible and glorious coming." The abridged
form occurs also in S. Cyril Jer. and that, in the same place as in the
Ordo Romanus, the Coptic, and Armenian, just after the renunciation of
Satan ; and, a second time, in the same place as in the Gelasian and
Ambrosian, just before the act of Baptism. (Cat. 19. §. 9.) " I believe in
the Father and the Son and the Holy Ghost, and one Baptism of repent
ance," " each of you was asked, whether he believeth in the Name of the
Father and of the Son and of the Holy Ghost." Vigil. Taps, de Trin. xii.
p. 799. " that great and blessed confession of faith, yea, the very faith of
the Saints, and that covenant wherein we engaged to The Father, Son, and
Holy Ghost, coming to the sacred washing of regeneration, confessing thus;
" I believe in God, The Father Almighty ; and in Jesus Christ His Only-
begotten Son, and in The Holy Ghost." The heretic Eunomius gives
" a holy tradition which was in force, from of old, from the fathers," the
form, " We believe in One God, the Father Almighty, from Whom are all
things, And in One Only-Begotten Son of God, God the Word, our Lord
Jesus Christ, and in One Holy Spirit, The Comforter, in Whom the distri
bution of all grace is given to each of the Saints, according to the propor
tion, to profit withal." Apol. ap. Fabric. B. G. v. 23. t. 8. p. 267. There
is then such evidence of the Creed being rehearsed in an abridged form,
that its so occurring elsewhere, cannot in itself furnish any proof, that it did
not exist in a fuDer. This must weigh much in examining the following
evidence.

Clause" Maker of Heaven andEatth"part of originalCreed. 483
The first supposed omission is that of the clause " Maker of heaven
and earth." This is inferred to have been wanting in the Romah
Creed, because S. Leo recites it thus, (Ep. 28. [ol. 10.] c. 2.) [EutychesJ
" ought at least to have listened thoughtfully to the common and unvarying
confession, which the whole multitude of believers confesseth, that
it 'believes in God the Father Almighty, and in Christ Jesus, His
Only-begotten Son, our Lord, Who was born of The Holy Ghost and the
Virgin Mary,' by which three enunciations the devices of almost all heretics
are undone." Yet since S. Leo was not reciting the whole Creed, but only
so much as in itself refuted the heresy of Eutyches, it is as likely that he
omitted what did not bear upon his immediate object, thus bringing together
more vividly that wherein the doctrine impugned was contained. Again,
the same has been inferred because Novatian begins thus, " The Rule of
Truth requires that, first of all, we believe in God the Father and Lord
Almighty, i. e. the All-perfect Creator of all things, Who hung the heaven
in its glorious height, and compacted the earth," &c. as though he would
not have added it, as an explanation, if it had been part of the original
Creed. But neither is Novatian reciting the Creed in a formal, but rather
in a paraphrastic, way, and on the contrary it would appear that mention of
the Creation was made in the Creed to which he was referring (the Roman),
in that he mentions it thus, and sums up this part, " This God then we
acknowledge and know the Creator of all things." (c. 3.)
It seems more probable that the clause was wanting in the Creed of
Aquileia, since Ruffinus is professing to explain the Creed, " following
that order which we received in the Church of Aquileia in the grace of
Baptism." He certainly neither mentions nor comments on the words ;
yet on the other hand, neither does he remark any difference herein from
the Eastern Church, with which he does compare this article ; and yet we
know from S. Cyril Jerus. from whom he took much of his commentary,
that there was a clause here speaking of the Creation. Further we know
that there was such a clause in the African Creed, since Tertullian alludes
to it here and in the de Vei. Virg. c. 1. " mundi conditorem;" and he
asserts more largely, (adv. Marc. 1. 21.) " You will find no Church of
Apostolic origin, which doth not make Christians in the Name of the
Creator," (quae non in Creatore Christianizet.) : S. Cyprian also, referring
to the formula of Baptism, asks, " Does he [Marcion] maintain the Same
Father, the Creator, as we?" (Ep. 73. ad Jubaian.) S. Augustine equally,
who himself has, in one place, (Serm. 215.) " Creator of all things," in two
others (Serm. 212. 214.) does not mention any such clause formally as part
ofthe Creed, but presently adds, " Creator of things visible and invisible,"
" made all creatures visible and invisible," &c. as he afterwards often in
troduces the articles ofthe Creed which he is explaining, not formally, but
blended with his own Comment. Again, in the statement of " the Catholic
faith" prefixed to the Lib. Imp. de Gen. ad lit. (c. 1.) he begins, " It"
[the Catholic Faith] " is this, that God The Father Almighty made and
formed all creation [there follows " visible and invisible"] through His
Only-begotten Son," &c. But in a fifth place, (de Fid. et Symb.) though
i i 2

484 Oreeds, in which the Creation is confessed.
Notes he speaks of the Creation, he uses no words of the Creed, which yet it is
*'N De clear he had. In like way Chrysologus omits it in every place, (Serm.
h1Sr.H 57— 62. B. P. vii. 889 sqq.) and takes no notice of it in his comment, yet
 the ground manifestly was to connect more closely the Doctrine of the Co-
eternal Existence of The Father and The Son. Among the heretics,
having been mentioned in the 5 Antioch Confessions, and the 1st of
Sirmium, it is omitted in Sirm. 2. and at Nice, inserted at Seleuc. (S. Ath.
de Syn. §. 23. p. 106 sqq. Oxf. Tr.) and by Acacius, (Socr. ii. 40.) and
Pseudo-Sard. S. Hil. de Syn. §. 34.
The Creation is distinctly mentioned in the Gallican Creed, (S. Iren. i.
10. " in One God the Father Almighty, Who made heaven and earth and
the sea, and all things therein',") by Origen (de Princ. Praef.) Adamant.
(Dial. c. Marc. ap.Orig. T. 1 init.) the Apost. Constitt. (vii. 41.) the Jeru
salem, (S. Cyril Jer. " Maker of heaven and earth, and of all things both
visible and invisible,") Epiph. (Anc. fin.) and more conciselyin the Asiatic
Ante-Nicene Creed rehearsed in the Council by Eusebius as that " re
ceived from the Bishops, before him, both in the Catechising, and when
he received Baptism," (Socr. 1. 10. " Maker of all things both visible
and invisible.") In the Church of Antioch, (as recited by Cassian,)
" Maker of all creatures visible and invisible." S. Basil has simply " of
Whom are all things," (Serm. de Fid. §. 4.) and Eustathius, &c. (ap. Socr.
iv. 12.) By Arius and Euzoius, Eus., Ant. 4., Macrost., it is mentioned
in the second place in the Nieene Creed, of the Son : with respect to Whom
the creation of " things visible and invisible" is confessed in Ant. 1. 4.
" all things in heaven and earth, visible and invisible," Macr. Pseudo-
Sard. Sirm. 1 . And so S. Basil, " by Whom all things were made, visible
and invisible, and in Whom all things subsist."
There being then distinct mention of the Creation in the Creeds of Gaul,
Africa, Asia Minor, Jerusalem, it is probable that it occurred also in the others,
although it might be considered to be involved in the word " Almighty b,"
which as S. Augustine remarks (de Fid. et Symb. §. 2.) contains more
than the confession of a creation, since some who admitted this, yet denied
that God could have created out of nothing.
In like way, another clause " Dead" oceurs in Tertullian, adv. Prax.
(c. 2, " suffered, dead, and buried0,") yet here and in the de Vei. Virg.

» It occurs also in a Gallican Sacra- thus it has " one Lord and God," and
mentary of the end of the 7th century, " arose again alive from the dead," the
Ass.ii.42.itisomittedbyMarcellus,l.c. remission of all sins." ap. Usser. de
(but his statement is evidently abridged Symb. p. 10, 11.)
here, see above, p. 481.) by Maximus b Conversely, the IstEnsebian con-
of Turin in Trad. Symb. Bibl. P. T. vi. fession at Antioch omits the word
p. 42. but also in the Creed in Anglo- " Almighty." " We have learnt from
Saxon characters, A. 703. (Usser. de the beginning, to believe in One God
Symb. p. 8.) and in one of the same the God of the Universe, the Creator
date (perhaps translated from it) ap. and Fore-disposer of all things, spiritual
pended to a Graeco-Lat. MS. ofthe Acts and sensible." (S. Ath. de Syn. §. 22.)
(ib. 8. 9.) in that of Etherius and Beatus c It occurs also in the Creed of Sir-
of Spain against Elipand, (but this in mium, in Ant. iv. ap. Ath. de Syp. §. 26.
other places also is not recited verbatim ; Ant. Macrostich. ib. §. 26.

Clauses "Dead" $ "theLifeEverlasting" in original Creed. 485
c. 1. the Death and Burial are included in the Crucifixion, as also in
S. Irenaeus (i. 10. " and the Passion,") the Creed of Asia Minor (" Who
suffered,") Jerusalem, (« He was crucified.") Venantius Fortunatus, (who
was yet copying from Ruffinus, and from him has the " desoent into hell.")
" Death" only is so included in that of Aquileia, Marcellus, Acacius, Eusta-
thius, Eus., Ruffinus, S. Augustine, Antioch. ap. Cassian., Maximus Taur.,
Chrysol., Old Saxon Creed, Ancient Latin ap. Blanch. Enarr. (which yet
has the " descent into hell.") Pseudo-Ath. (see Walch, p. 74.) Facund.
(Def. 3 Capp.) Ruff. " crucified under Pontius Pilate and buried." S. Aug.
"crucified and buried," Lib. Imp. de Gen. ad lit. c. 1. Serm. 212. add
S. 214. c. 7. de Fid. et Symb. §.11. and in one place and in commenting,
Serm. 213. 3. in commenting, Serm. 215. c. 5. (where the word " mortuus"
seems to have been added to the text,) yet Chrysologus while the words
were not in his texta, introduces in his brief commentary the word
Passion in five discourses, (Serm. 57 — 60, 62.) So also in the Gallican
Sacramentary, (Ass. ii. 42.) " suffered under Pontius Pilate, was crucified
and buried."
A yet more remarkable instance perhaps is S. Jerome's apparent assertion,
that the Creed ended with " the Resurrection of the Flesh,'; omitting con
sequently " the Life Everlasting." adv. Joann. Jeros. $. 28. " In the creed
of our faith and hope, which, delivered by the Apostles, is not written with
paper and ink, but on the fleshy tables of the heart, after the confession of
the Trinity and the unity of the Church, the whole mystery of Christian
doctrine is concluded in the Resurrection of the Flesh;" and Ruffinus in
commenting on the Creed of Aquileia does not mention this same article,
but says in the like way, " But these last words, which declare the resur
rection ofthe flesh, closes withasuccinct brevity the sum of all perfection,"
and proceeds to vindicate that doctrine against the cavils of philosophy,
dwelling entirely upon it.
Yet we know that this clause formed part of the Creed of Jerusalem,
where S. Jerome was writing, ("And in the life Everlasting," S. Cyril.
Lect. 18. §. 28.) as also in that of S. Irenaeuse, an Asiatic Creed, (i. 10.)
Marcellus, Bp. of Ancyra, (1. c.) the Apostolic Constitutions, (vii. 41.) the
African in Tertullian in this place, and S. Cyprian, Ep. 69. ad Magn.
"When they say, Believest thou in remission of sins and life eternal
through the holy Church?" and Ep. 70. Synod, ad Januar. where the two
first clauses are transposed. In S. Augustine, Serm. 214. fin. they are
interwoven in the discourse, " How shall we doubt that He will give our
soul and flesh eternal life, &c?" and (according to the formula preserved
in S. Cyprian,) Serm. 215. fin. " that you may be able to attain remission
of sins, and resurrection of the flesh, and life everlasting, through the One
true and holy Catholic Church, in which is known Father, Son, and Holy
d He comments on these three, " the • and from him in the Gallican Sa-
judge " " crucified," " buried," so as cramentary (Ass. ii. 42.) paraphrasti-
to shew that these alone were recited, cally, " Doth he believe— that he hath
"audisjudicisnomen, audis crucifixum, life after death, riseth again to the
audis sepultum," Serm. 57. 61. and so glory of Christ?" It occurs also in the
Serm. 60. Ambrosian, (ib. 46.)

486 " Life Everlasting" involved in "Resurrection ofthe Flesh ."
Notes Spirit, One God." In the Op. Imp. de Gen. ad lit. c. 1. it is blended
on De aifferently, the Artiole ofthe Resurrection being combined(as in S. Irenaeus)
FH*n.n with that of the Judgment> Eternal life with " Forgiveness of sins." Yet
 in the de Fid. et Symb. fin. and Serm. 212. it is implied only, in Serm. 213.
it is omitted, as it is by Tertullian in the de Vei. Virg., though he had
mentioned it here. It occurs also in the commentary of Pet. Chrysologus,
Hom. 58. which assigns a reason why it may have been the less dwelt upon,
being so evidently involved in the preceding; " This article is evident, for
when death itself dieth, eternal life succeedeth," and Serm. 59. " He who
rises again must needs live for ever, for if he lived not for ever, he would
rise again not to life but to death," yet be himself omits it, and does not
comment on it, Serm. 61. f
The mere omission of an article on any occasion does not imply its
absence from the Creed: and with regard to the statement of S. Jerome, it
seems most probable that he looked upon the articles of the Resurrection
and Life Eternal, as one, since it is a Resurrection to life eternal, and
singled out that part for which he was contending, " the Resurrection of the
Flesh" as the concluding article of the same faith with that in the Ever-
blessed Trinity. Ruffinus again, dwells on that which was chiefly disputed,
and on which S. Cyril, from whom he borrowed, most dwelt, yet also speaks
subsequently of the " life everlasting :" " But that the just shall ever abide
with Christ our Lord, we have both already taught above," §. 46. " There
shall be given to sinners also, as we said above, a state of ineorruption and
immortality from the resurrection, that as to the just it ministers to a
perpetuity of glory, so to sinners to a lengthened confusion and punishment;"
(§. 47.) and after the recapitulation of the Creed, he concludes with the
mention of " resurrection to eternal life." This certainly seems the most
probable solution as to S. Jerome, writing where the article certainly existed.
As to the Church of Aquileia there may be the more doubt, since the
article is wanting in a Greek Creed in Saxon characters, said to be of the
seventh century, and an old MS. of King Ethelstan, containing the
Psalter and the Creed, (Fell on S. Cypr. Ep. 70.) by Max. Taur. using
nearly the same words, (" 'resurrection of the flesh.' This is the end of
our religion, this the sum of believing,") yet interweaving the mention of
life in his comment, and a Sacramentary of Gelasius at the end of eighth
century. (Ass. ii. 5.) Yet in the same Sacramentary, the words "God of
God" are omitted in the Nicene Creed, both in the Greek and Latin forms.
(ib. i. 11, 12.) If the clause " eternal life" were really wanting in these
Creeds, it only illustrates the more how the Creed was yet substantially the
same, amid these apparent variations ; if in any case this article was not
set down, it was only as being in reality one with that of the Resurrection,
as indeed is evinced by the way in which the Fathers interweave the two
clauses. ' In like way the words " from the Serm.212. 214. (the clause being inter-
dead" are omitted in Serm. 58—62. woven with the discourse,) they occur
occur S. 57. They are omitted also in Serm. 213. 215. and de Fid. et Symb.
the Vet. Lat. ap. Blanch. S. Aug.

Realaddilionsclearlymarked,shewotherclausesarenotsuch.487 This agreement in doctrine amid apparent variation is the more illus
trated by the agreement in omitting two clauses, which are later insertions
in our Western Creed, and which have never been enounced in the Eastern,
"the descent into Hell," and " the Communion of Saints." The doctrine,
of course, was known to the Ancient Church, else it could not have been
admitted at all into the Creed ; it is mentioned in the summary of teaching
attributed to Thaddaeus, which is cast in the mould of the Apostles' Creed;
(Eus. H.E. i. fin.) it is mentioned by S. Cyril of Jer. both in his summary
ofthe Creed, (iv. 8. p. 39. Oxf. Tr.)and on the article of His Resurrection,
(xiv. 10. p. 175.) as also by S. Epiphanius, (Anaceph. 9. t. ii. p. 155.)
is alluded to in Chrysol. Serm. 57. and S. Augustine asks, " Who but an
infidel would deny that Christ was in hell?" (Ep. 99. c. 2.) Yet it
does not appear in any ancient Creed except that of Aquileia s, and is
directly stated by Ruffinus to have been wanting in the Roman and
Oriental Creeds. Where not enounced, it was regarded as involved in the
Article " buried," as appears from the remarkable substitution in the third
Creed, drawn up in Latin at Sirmium, and produced at Ariminum, in which
in place of " The Burial," there occurs, " And descended into the lower
parts," where however as Bp. Pearson remarks (Art. 5. not. t.) more
is meant than the Burial, since there follows, " and ordered the things
there, Whom the porters of hell seeing, were affrighted." This then we
have, expressed in two Latin Creeds only, and in that which subsequently
formed the basis of the latter part of the Athanasian ; in the Greek we
have the doctrine, not the formal expression. The Article of " the com
munion of saints," lying implicitly in " the Holy Church," is not found in
any very ancient Greek Creed, and hence not incorporated into the Nicene,
nor into the Athanasian. The earliest place in which it occurs is in the
Gallican Sacramentary of the end of the seventh century.
It seems altogether improbable that there should have been no evidence
ofthe formal admission of the one of these articles into any early Creed
except that of Aquileia, of the other into any Creed, and so much evidence
ofthe existence ofthe other clauses, had they equally been present in it or
absent from it. Together, they evidence the existence of a distinct
universal Creed.
The identity of the original Creeds is the more illustrated, again, by
their verbal variations. The substance and order being, according to the
statement of Ruffinus, arranged by the Apostles before their separation,
the words would yet naturally be varied as they passed into different
languages. Thus in the Creed of Aquileia, the ancient Roman Creed,
(ap. Leo M. 1. c. see p. 483. Vigil. 1. c. Chrysol. Serm. 57.) probably in
that of Origen k, it stands, " born of the Holy Ghost from the Virgin Mary,"
in that of Galatia1 and others, "born of the Holy Ghost and the Virgin
e The commentary of Fortunatus is h " He assumed a Body lite to our
taken from Ruffinus, and therewith this body, save that it was born of a Virgin
article too ; it occurs in the Spanish from the Holy Ghost," de Princ.
Creed adduced against Elipand, A. 785. » Marc. Anc. 1. c. The Anglo-Saxon,
and in the Gallican Sacramentary, Facund. def. 3. Cap. have and.
(Ass. ii. 42.)

488 Additional evidence of traditionary Creed from uniform
Notes Mary," in S. Augustine bothk; Epiphanius, "incarnate ofthe Holy Ghost
ON De and the Virgin Mary," the modern form occurs in the Gallican Sacra-
PH*3™'mentaryl. In the Creed of Antioch, "Who came and was born of the
 Virgin Mary," and the Dial. c. Marc. " took human nature upon Him of
Mary," expressing the same doctrine, (see above, Note H. p. 323.)>
S. Irenaeus, in his summary, gives the two parts of the doctrine, the
Incarnation and the Nativity, without express mention of the Holy Ghost,
" Who was incarnate for our Salvation— the Nativity of a Virgin;" Ter
tullian expresses the whole in different places, " bom of the Virgin Mary m,"
"brought- down from the Spirit and Power of the" Father into the Virgin
Mary "," " sent by the Father to be born of a Virgin ° ;" Lucian, ." Who in
the last days descended from on high, and was born of a Virgin according
to the Scriptures;" the Apostolic Constitutions, in nearly the same words,
" Who in the last times came down from Heaven, and taking flesh upon
Him, was born ofthe Holy Virgin Mary;" in the Creed of Jerusalem and
CsesareaP, this is expressed more generally by the words, "Who was
incarnate and made man." This variation, though in part owing to the mode
of quotation, is such as one would expect, when the same substance was
handed down by oral tradition, not being Written, as is said, " with paper
and ink, but through the Spirit on the hearts."
Remarkable, in the same way, is the agreement of the Eastern
and Western Churches severally within themselves. Had the words
received by the Eastern Churches been incorporated into the original
Creed, they would have been expressed probably in the Western; had they
not formed part of the original traditional Creed, they would not, previously
to General Councils, have been found with such uniformity in the Eastern.
Thus in the beginning, the Unity of Goddenied by the Marcionites is declared
"in almost all the Eastern Creeds V and thence in that of Gaul ', in those also
of Africa", Sardica1, that of Origen, Adamantius, Lucian, Greg. Thauma-
turgus, the Apostolic Constitutions, Jerusalem, inS. James' Liturgy, Antioch,
Facundus, that of Arius and Euzoius, that recited at Nice, and hence in the
Nicene itself, " I believe in One God." Against Cerinthus again and
the Gnostics, who separated Jesus from the Christ, and in the language
of Eph. 4, 5. there is added, " And in ONE Lord." So in " the Oriental
Creeds," (as quoted by Ruffinus,) in S. Irenseus", and in that of Jerusalem,

k et Aug. Serm. 212. 214. de Gen. ad nate."
lit. ex Serm. 215. de Fid. etSymb. $. 8. S Ruff. Exp. Symb. c. 4.
in Serm. 213. the text has the now- r Iren. 1. 10. 22. (ol. 19.)' 2. 25. (ol.
received form, "conceived, &c." but 43.) 2. 3. 3. 3. (from Clemens Romanus)
not being noticed in the Comment, it 4. 27. (ol. 45.) fin. and 33. (ol. 62.) 8.
has probably been admitted incident- It occurred in the Gallican Creed, as
al'y- late as the Synod. Vaur. 1468. can. 1.
1 Ass. ii. 42. = Tert. here, de vei. Virg. c. 1. adv.
°> de Virg. Vei. c. 1. Prax. c. 2.
" in this Place- « Lucif. Cal. Ep. ad Imp. Const.
" adv. Prax. c. 3. u l . in. " And in One Jesus Christ,
P ap.Socr. 1.26. "was incarnate and the Son of God," 3. 16. (ol. 18.) 3.
conversed among men," Arius and Eu- " One Jesus Christ our Lord."
zoius, probably abridged, "was incar-

agreement in E. and W. to omit or add the same words. 489
Cfesarea, and thence in the Nicene ; and also in the Dial. c. Marc, Greg.
Thaum., Lucian, the Apost. Constitutions, Facundus.
The word " Catholic" again occurs in the Eastern, where the first heresies
arose, not originally in the Western. Until heretics also claimed to be
Churches, there was no occasion for that body, which held the one Faith, to
designate itself as " the Holy Church spread throughout all the world." Yet
it was no new term, but in the Greek Church occurs from the first; S. Ignatius
(Ep. ad Smyrn. §. 8.) the Church of Smyrna of the time of S. Polyearp, (Eus.
H.E.iv. 15.) S. Clem. Al. (Strom, vii. 17. p. 325. Sylb. "we affirm that the
ancient and Catholic Church is one only, collecting into the unity of one
faith according to her own testaments, or rather one testament in different
dispensations, by the will of The One God, through The One Lord ;") the
Creed of Jerusalem, of Alexandria, (Theod. H. E. i. 4.) that of Arius and
Euzoius, (see Bp. Pearson, Art. 9. not. e. g.) the Apostolic Constitutions.
The Creed of S. Epiphanius has the fuller and later form of the Nicene
Creed, " One Catholic and Apostolic Church." In the Latin Creeds, on
the other hand, it is so uniformly omitted that it hardly seems likely that
it formed part of the original. So in Tert. (adv. Marc. v. 4.) S. Cyprian,
(see above, p. 485.) S. Jerome, (adv. Lucif, §. 12.) " Believest thou the
Holy Church? Believest thou the remission of sins?" S. Augustine Serm.
213. c. 7. 214. In Serm. 215 it is added in the second place, in the de
Fid. et Symb. §. 21. as an explanation, " utique catholicam;" in the de
Ag. Christ, c. 29. " sancta Ecclesia quae una Catholica est," and de Gen.
ad lit. " that by Him was constituted our mother the Church, which is
called Catholic, because, &c." It is omitted in the Creed of Aquileia, by
Maximus, Bishop of Tours, the Gelasian Liturgy, (Ass. ii. 5.) and the
Anglo-Saxon, (ap. Usher,) occurs in the Gallican, (perhaps from the Greek,
Ass. ii. 42.) and the Ambrosian, (ib. 46.) in Chrysol. (Serm. 58 — 62. It
occurs in the text Serm. 57. but not in the Comment, and is probably an
addition,) in Marcellus of Aucyra, in the baptismal Creed of the Spanish
Church in the 8th cent., Etherius and Beatus adv. Elip.
The identity of the Creed, even in its more enlarged form, may perhaps
become the more apparent, by setting down those clauses which were
incorporated into the Universal Creed by the Council of Nice, and noting
the traces of them in the earlier Creeds. It will thus appear that in no case
was any new language adopted, and that, with the exception of the word
ifimitus, which was itself a received and ancient word, no word was intro
duced which was not found in the earlier forms ofthe Creed".
The only-begotten Son of God x,

w The Creeds here referred to may Who is God." S. Basil, " Our Lord and
be found together in Bingham 10. 6. God." Apost. Const., Caesar., Marcell.
more fully in Walch Bibliotheca Sym- Anc, Ant. 4. Macrostich. Phil. " His
bolica; The heretical Creeds, in S. Only-begotten Son." Jerus. (as Nic.)
Athanasius de Synod. §. 22 sqq. p. 104 Antioch. against Paul Samos. (Mansi,
sqq. Oxf. Tr. and S. Hilary de Synod, i. p. 1033 sq.) Eus. " and in One Son
* Greg. Thaum. " Perfect, Begotten of God, Only-begotten." Ant. 3. " Per-
of Perfect, Father of an Only-begotten feet God of Perfect God."
Son." Lucian, " His Only-begotten Son,

Noteson De
Pr^scr. Her.

490 Clauses, absent in the Apostles', incorporated in the
Begotten ofthe Father before all worlds y,
God of God z,
Light of Light3,
Very God of Very God b,
Begotten, not madec,
Being of one Substance with the Father"1,
By Whom all things were made ",
Who for us men and for our salvation came down from heaven ',

y Orig. "Begotten of the Father
before every creature.'' Apost. Const.
Caes. Luc. Ant ap. Cass. " The First
born of every creature." Ap. Const.
" Who before all ages was Begotten."
Ant. ap. Cass, "born of Him before all
ages." Jerus. Caesar. Ant. 3. 4. Macr.
Phil. Sirm. as Nic. Eus. " Who was,
and was with the Father Who begat
Him, before all worlds." Arius and
Euz. " God the "Word begotten of Him
before all worlds."
* Orig. " Being God, He was made
flesh, and as man, remained what He
was, God." Adamant. " One that is
from Him, [God,] God the Word."
Greg. Thaum. " One Lord, Alone of
Alone, God of God." Lucian, " God of
God, "Whole of Whole, One of One,
Perfect of Perfect, King of King, Lord
from Lord." Ant. 3. Macr. Phil. Sirm.
as Nic. add Iren. 1. 8. 5. Justin M.
Apol. i. 63. Dial. c. Tryph. §. 126. 128.
(ap. Bull, ii. 4.) Theoph. ad Aut.ii. 22.
(ib.) Tert. Apol. c. 21. (ab. p. 47.) Nova
tian. de Trin. c. 11. (ap. Bull, ii.
10. 6.)
" Caesar. Ant. Macr. Phil. Sirm. as
Nic. Luc. " True Light." see ab. on
Apol. c. 21. n. b. p. 48,
t> Greg. Thaum. " Ttue Son of The
True Father." Jerus. " begotten of the
Father, Very God." Caesar. Ant. ap.
Cass, as Nic.
c Apost Const, as Nic. Ant. ap. Cass.
" born of Him before all worlds, and
not made."
a Adamant. " of one Substance,
Eternal." Greg. Thaum. " Invisible
of Invisible, Incorruptible of Incor
ruptible, Immortal of Immortal, Eter
nal of Eternal." Ant. "being in Sub
stance and Person God, Son of God —
but whoever contendeth that the Son of
God is not God — we account him alien
from the Ecclesiastical rule, and all the
Catholic Churches agree with us."
Ant. shorter form (1. c.) " altogether
of one substance with the Father to
gether with the body, but not as to the

body of one substance with God; as
neither according to the Godhead is
He of one substance with man, although
with the Godhead being of one sub
stance with us, &c." Ant. ap. Cass, as
Nic. add Iren. ii. 30. iv. 20. (ap. Bull.
ii. 5.) Tert. Apol. c. 21. ab. p. 47. and
note a. Orig. in Ep. ad Hebr. ap.
Pamph. Apol. c. 5. and ap. Ruff, de
Adult. Libb. Orig. (Bull, ii. 1. 8.)
and ap. S. Ath. de Syn. Nic. Deer. §. 27.
(Bull, ii. 9. 23.) Theognostus, Hypot.
ii. ap. S. Ath. 1. c. §. 25. (Bull, ii. 10. 7.)
Dionys. Alex. Ep. ad Dionys. Rom.
Op. p. 90. (Bull, ii. 1 . 8.) Epist. 6. Epise.
ad Paul. Samos. (ap. Bull, ii. 13. 1.)
Vett. docti,illustr.Episc.ap. Eus. Epist.
ad Caes. Socr.H.E. 1.8. (Bull, ii. 1.8.)
Vett. Episc. ap. S. Ath. Epist ad
Episcop. Afr. §. 9. (Bull, ii. 1. 3.)
c Orig. "Who ministering to The
Father in the Creation of all things."
Tert. (here) " "Who produced all things
out of nothing by His Word, sent forth
before all things." adv. Prax., Lucian.
Jerus. Caesar. Eus. Ant. 1. Ant. 2. 3.
" by Whom are all things." Greg.
Thaum. " The Power that made the
whole Creation." Ant. c. Samos. (Routh
Rel. T. ii. p. 469. "by Whom the Father
made all things, not as an instrument, nor
as unsubstantial intellect."Ant.ap.Cass.
" by Whom the worlds were compacted
and all things made." Ar. and Euz.
" by Whom all things were made, both
the things in heaven and on the earth."
f Locian. " Who in the last days
descended from on high." Ant. " sent
by the Father from heaven." Caes.
" Who also for our salvation was incar
nate, and conversed among men." Jer.
" Who came to [us] and became man."
Ant. ap. Cass. " "Who came for us."
Ar. and Euz. " Who came down and
was incarnate." Eus. " "Who, in the
last days, came down according to the
good pleasure of the Father." Ant. 4.
Macr. Phil. Sirm. " Who, in the last
days, was incarnate for our sakes, and
born of the Holy Virgin."

Nicene, Creed, taken from earlier existing Creeds. 491
And was made man?,
And was crucified also for «*h, —
Rose again according to the Scriptures'', —
Whose kingdom shall have no endk.
With regard to the clauses in the third division of the Creed, which re
late directly to the Third Person of the Blessed Trinity, the traces of their
existence before the Council of Constantinople are necessarily less distinct,
because the object of adducing the traditional Creeds being the true
doctrine as to The Son, they are closed mostly with the simple Confession
" And in the Holy Ghost," to complete the Faith in the Trinity. Even
the Council of Nice adds no more, (see above, p. 481.) In setting down
then what remains, passages have been added from Doxologies, or such
formal statements, or suoh reiterated phrases, as seem to come from
Creeds. The Lord, and Giver of life b,
Who proceedeth from The Father c
and The Son,
Who with The Father and The Son together"1
is worshipped and glorified6,
Who spake by the prophets f .

e Orig. " aud became man." Tert.
''was made flesh in her womb, and of
her bom man." Jerus. as Nic. Caesar.
" and conversed among men." Ant.
"and incarnate, He became man."
Luc. " and having become man."
h Luc. " Who suffered for us."
' Ant. ap. Cass. S. Basil.
1 Apost. Const. Jerus. " Of Whose
kingdom there shall be no end," " abid
ing King and God for ever." Eus. ap.
Ath. de Syn. §. 22. Ant. 3. " abiding
for ever." Ant. 4. " Whose kingdom,
being indestructible, remaineth for
boundless ages." Ant. Macr. Phil. Sirm.
" Whose kingdem remaineth unceasing,
&c." b Greg. Thaum. " Life, the cause
of life."c Greg. Thaum. " One Holy Spirit,
having His subsistence of God— Image
of The Son, Perfect of Perfect."
Athenag. Leg. 24. " The Spirit, Efflu
ence (tri/fim) [of The Father,] as light
from fire." Lucian. Philopatr. 12.
" Spirit proceeding from The Father."
& Athenag. Leg. 10. "The Son being
in The Father and The Father in The
Son by the Unity and Power of The
Spirit." (hJrtin xai turn^u n».) Id.
c. 12. "What is the Union of their
Majesty and the distinction of the In-
Oned, (t/j h ™» ntaurm imet;, *«1 ««<-

fins tmvfiiyen,) The Spirit, The Son,
The Father."
' S. Polyearp. ap. Ep. Smyrn. "With
Whom to Thee and the Holy Ghost be
glory, both now and in the ages to
come." Hipp. cont. Noet. fin. " to Him
be glory and power with The Father
and The Holy Ghost." Ep. Smyrn.
" with Christ be glory to God and
The Father and The Holy Ghost."
Ed. Vales, p. 65. Act. Martyr. S.
Ignat. " through and with Whom
glory and power be to The Father
with The Holy Ghost for ever."
S. Basil (de Sp. S. circ. fin.) quotes
Africanus as giving " glory to Christ
with The Holy Ghost." S. Justin, see
not. f. S. Clem. Al. Paedag. iii fin. " to
give thanks and praise to. .. -with, &e."
Orig. " They also delivered to us that the
Holy Spirit was joined in honour and
dignity with The Father and The Son."
Greg. Thaum. " Perfect Trinity, in
glory and eternity and kingdom, not
divided, not separated."
f S. Justin. Apol. 1. 6. " Him and
The Son from Him, and.... and the
Prophetic Spirit we worship and adore."
61. fin. speaking of Baptism, " Over
him who desireth to be born again,
there is named the Name of the Father
of all things .... and in the Name of
Jesus Christ Who was crucified under

492 Various interpretations do not exclude each other,
Notes Pontius Pilate, and in the Name of Coming of Christ, is most plainly
on De The Holy Ghost Who through the taught in the Churches." Jerus. ap.
Prjescii. prophets," &c. " The Prophetic Spi- S. Cyr. " Who spake in the Prophets."
Her. rit." S. Just. Apol. i. 13.31.32.33.44. Apost. Constt. " The Comforter, Who
 47. 48. 51. 53. 60. 63. Dial. c. Tryph. worked in all the saints from the begin-
32. 43. 53. 54. 56. and S. Clem. Alex, ning, and was afterwards sent to the
Paed. i. 5. S. Iren. " Who preached in Apostles also from the Father, aecord-
the Prophets the dispensations, &c." ing to the promise of our Saviour the
Orig. " that That same Spirit inspired Lord Jesus Christ, and after the Apo-
all the Saints or Prophets or Apostles, sties to all who believe in the Holy
and not one Spirit in the old, another Catholic Church."
in these who were inspired at the

Note Q, on p. 455.
The various bearings ofthe title " Rock" in St. Matt. 16, 18.
Tertullian interprets the " rock" of St. Peter's person, de Monog. c. 8.
de Pudic. c. 21. (but, in the latter, in an heretical sense, as denying
the transmission of the authority of binding and loosing to the Church).
S. Cyprian also explains it of St. Peter personally, (Ep. 71. ad Quint.
Ep. 43. Pleb. Univ. 40. Pam.) as a type of unity, (Ep. 73. ad Jubaian. add
Firmil . Ep. 75. §. 1 1 .) as representing the Church and speaking in her name,
(Ep. 59. ad Cornel.) but the authority he speaks of as derived through him to
all Bishops, (de Unit. Eccl. §. 3. p. 133. Oxf. Tr. Ep. 73. ad Jubaian. §. 6.
Ep. 66. ad Flor. Pup. v. fin.) so that the Church is placed on the Bishops.
(Ep. 33. ad Laps. 27. Pam.) S. Greg. Naz. interprets it of him individually,
Orat. 32. de Moderat. §. 18. so also S. Epiphan. Ancorat. §. 9. yet with
reference to his faith, (adv. Heer. lix.) so that he says at once that it was
built upon him and upon the Faith which he confessed, on him, as the
organ of, and by virtue of That Faith, whereon it is indeed built. " And he
was received by the Lord, who for a time denied, the holy Peter, and very
chief of the Apostles, who became to us in truth a firm rock, founding the
faith in the Lord, whereon the Church was everyway built. First, because
he confessed Christ The Son of The Living God, and was told, ' upon this
rock of the solid Faith will I build My Church,' because he had openly
confessed the True Son." S. Augustine at first explained the rock of
St. Peter personally, following the hymn of S. Ambrose, " JEterne rerum
conditor," then " very frequently explained it of Christ Whom Simon con
fessed, as the whole Church since confesses Him." Retr. 1. 21. " i. e. on
Myself, The Son of The Living God, will I build My Church. On Me will
I build thee, not Me on thee," Serm. 76. in Matt. 14, as does Tertullian,

but present different portions of the same truth. 498
adv. Marc. iv. 13. Again, Theodoret. in 1 Cor. 3. S. Cnrysostom (ad loc.)
Theodoret (Ep. 77. ad Eulal.)Greg.M. (Ep.iv. 38. ad Theodelind.) Felix
iii. Ep. 2. (Cone. t. 10. p. 12. ed. Reg.) Johann. viii. Ep. 76. ad Pet. t. 24.
p. 99. (quoted by Barrow on the Pope's Supremacy, Supp. i. iv. 20. p. 99.
100. Oxf.) Auct. Testim. de advent. Dom. fin. ap. Greg. Nyss. t. 2. p. 162.
Ambrosiaster in Eph. ii. 20. Acacius Melitenes, Hom. in Cone. Eph. c. 7.
p. 3. Juvenalis Hieros. litt. Synod. Isid. Hispal. Orig. L. vii. (quoted
by Du Pin de Ant. Eccl. Discipl. iv. 1. 1.) interpret the " rock"
of the Faith which St. Peter confessed. These expositions, however,
in no way exclude each other. The words were pronounced to St. Peter,
by virtue ofthe true Faith in Christ, which he had just confessed ; he was
a rock, by reason of his union with the Rock ; that Faith in Christ as the
Son of God, was his stability and that of the Church afterwards and of
those who at any time were pillars in the Church. Thus Origen who (if
the Latin Translation be in this case faithful) says that " on St. Peter, as
on the earth, the Church was founded," (in Rom. L. v. fin.) argues at length
(in loc. torn. xii. §. 10, 11.) that the title is not to be confined to St. Peter
alone, (as neither were the keys given to him alone,) but belongs to the
other Apostles, and that " every disciple of Christ, of Whom they drank
who were of the spiritual Rock Which followed them, is a rock," " all
imitators of Christ becoming a rock, as He is a Rock," (Hom 16. in Joann.
§. 3.) Again, S. Hilary says generally " the blessed Simon who, after the
confession of the mystery, lay as a foundation for the building-up of the
Church," (de Trin. vi. 20.) and " Peter upon whom He was about to build
His Church," (in Ps. 131. §. 4.) yet elsewhere speaks of the Church as
built on the Faith (the doctrine) which he confessed. " On this rock then
of the confession [of Christ as The Son of God] is the Church built. — This
Faith is the foundation of the Church. Through this Faith are the gates
of Hell unavailing against her. This Faith hath the keys of the kingdom
of Heaven." (de Trin. vi. 36, 37.) and, " This is the one immoveable
foundation, this the one blessed rock of the Faith, confessed by the mouth
of Peter, ' Thou art the Son of the living God,' " (de Trin. ii. 23.) so
probably ad loc. §. 7. " O blessed foundation of the Church on the naming
ofthe new Name.") S. Ambrose, who in one place (de Fide iv. 5. §. 56.)
applies the term simply to St. Peter, elsewhere implies that he is the
representative ofthe Church, (de bono Mort. u. 12. §. fin. in Ps. 40. §. 30.)
or explains it of " the Flesh Which redeemed the heaven and the whole
world," Ep. 43. ad Horont. §. 9. In another place, he combines these
meanings, that " the Rock" is Christ, that to the Church and the individuals
in it, it is the Faith which confesseth Christ, that St. Peter was so called,
our Lord vouchsafing to impart to him His own Name, and (as Origen)
that individuals, strong in faith, are also rocks. " Great is the grace of
Christ, Who hath imparted to His disciples almost all His Names — Christ
is the Rock (1 Cor. 10, 46.) ; to His disciple also He denied not the grace
of this name, that he also should be Peter, because from the * petra' he
hath the solidity of stedfastness, the firmness of faith. Strive therefore
thou too to be a rock. Seek thou the rock not without thee, but within

494 Tlie same fathers explain th e Rock of Chris t chiefly ; th en
Notes thee. Thy rock is in act; thy rock is the mind. On this rock thy house
on De js ^uijt that no storms 0f spiritual wickedness have power to overthrow it.
PHJF=""

HiER. Thy rock is Faith; the foundation of the Church is Faith. If thou art
 rock, thou wilt be in the Church, for the Church is on the Rock. If thou
art in the Church, the gates of hell shall not prevail against thee." L. vi.
§. 97, 98. in Luc. 9, 20. and in another place, although calling S. Peter a
" foundation" he directly denies that " the rock" is to be understood of
his person. " This then is that Peter, who answered for the rest of the
Apostles, yea, above the rest, and is therefore entitled a ' foundation,'
because he could steady others, not himself only. — Him Christ approved ;
to him the Father revealed. For he who speaketh of the true Generation
of The Father, hath received it of The Father, not of the flesh. Faith
then is the foundation of the Church ; for not of the human person of Peter,
but of Faith is it said that the gates of hell shall not prevail against it ;
but Confession [of the true Faith] hath overcome hell. And this confession
hath shut out more than one heresy; for whereas the Church, like a
goodly vessel, is oft beaten on by many waves, the foundation of the
Church must hold good against all heresies." de Incarnat. Dom.
Sacram. c. 4. 5. §. 33. 34. S. Augustine combines these same mean
ings, Serm. 76. " This name, that he should be called Peter, was
given him by the Lord, and that in a figure, to signify the Church. For
since Christ is the rock, Peter is the Christian people. For Petra (rock)
is the chief name. Peter then is called from petra, not petra from Peter,
as not Christ from Christian, but Christian from Christ. ' Thou,' then,
He saith, ' art Peter, and on This Rock' which thou hast confessed, on
This Rock which thou hast known, saying, ' Thou art The Christ, The
Son of The Living God,' ' I will build My Church,' " &c. as above. S.
Jerome applies it generally, Ep. 41. ad. Marc. §. 2. yet regards Christ as
really the Rock, in that he combines this passage with St. Matt. 7, 25.
" on whom the Church of the Lord was solidly founded, which is shaken
by no beating of the flood, nor by any tempest." (c. Pel. i. 14. comp. in Matt.
7, 25.)and ad loc. "As He, being the Light, gave to the Apostles to be called
the light ofthe world, and they obtained their other names from the Lord, so
also to Simon, who believed in the Rock (petra) Christ, He gave the name
Petros. And after the metaphor of a rock, it is rightly said to him, ' I will
build My Church upon thee.' Elsewhere, following S. Cyprian, he regards it
as a symbol of unity, but belonging equally to all the Apostles. " ' But,'
sayest thou, ' the Church is founded on Peter,' although in another place
it is on all the Apostles, and all receive the keys of the kingdom of heaven,
and the strength of the Church is consolidated upon all, yet therefore is one
chosen among the twelve, that, a head being constituted, occasion of
division might be done away,' " (comp. S. Cypr. de Unit. Eccl. 1 c.) and
(in Is. 2, 2.) " This house is built on the foundation of the Apostles and
Prophets, who themselves also are mountains, as imitators of Christ. 
Whence also Christ foundeth the Church on one of the mountains, &c."
and in Am. 6. 12. 13. " The Rock is Christ, Who gave to His Apostles
[not St. -Peter only] to be called rocks." S. Cyril of Alexandria, (L. ii.

of St. Peter; the Faith, which he confessed; the Apostles. 495
in Joann. 1, 40.) speaks generally of the Church being built on St. Peter,
but when he explains himself, it is the faith which he confessed, not his
personal faith, but the object of Faith, the Eternal Sonship of our Lord.
" By ' the Rock,' in reference to which He gives the name, He means, I
deem, nothing else than the unshaken and most settled faith of the disciple,
on which Faith the Church of Christ is founded and fixed, so that it cannot
fall, abiding for ever, unsubdued even by the gates of hell," whence he
infers the wretchedness of forsaking that Faith, (de Trin. iv. init.) Hence
on Is. 33, 16. (L. iii. p. 460.) " It suits, that our Lord Jesus Christ be here
entitled the Rock, in Whom the Church, as some cave or sheepfold, is con
ceived as having a safe and unshaken abiding-place. For He saith, Thou
art Peter, and on this Rock, &c." and these meanings he harmonizes on Is.
44, 23. (L. iv. Or. ii. p. 593.) " Why do we call them (the preachers of
the Gospel) the ' foundations of the earth?' For The Foundation and
unshaken resting-place of all things is Christ, Who holdeth all things
together, giving well-being to the things which rest on Him. For 'on Him
are we all built, a, spiritual house, being through the Spirit compacted
together into a holy temple, for His dwelling-place.' For He ' dwelleth in
our hearts through Faith.' But as foundations nearer to us, may be con
ceived the Apostles and Evangelists, who were ' eye-witnesses and ministers
of the Word,' and who were set for the confirmation of the faith. For,
knowing that we ought to follow their traditions, we shall keep our faith to
Christ unwarped. For He said to the blessed Peter, ' Thou art Peter, and
on this rock I will build My Church,' meaning, I deem, by ' rock' im-
moveableness in the Faith of His disciple. But it is said by the voice of
the Psalmist, ' Its foundations are upon the holy mountains.' Exceeding
well are the holy Apostles and Evangelists likened to mountains, in that
their knowledge [of God] is established as a foundation to those after them,
suffering not those caught in their nets, to fall into a reprobate faith."
Here, in one passage, we have Christ as The Rock, or Foundation; the
Apostles and Evangelists, (and among them St. Peter) as foundations
upon which we proximately rest, and that, as depositories of the saving
Faith, by cleaving to whose doctrine and teaching we are kept from falling
from that Faith. This is remarkably developed by S. Leo, who had
the more occasion to dwell upon it, in that, as S. Athanasius formerly, so,
in his own person, the see of Rome then was the great bulwark of the
Apostolic Faith. It was not then all faith, but the transmitted Faith in
the Person of Christ, as God and man, which was the " Rock" upon which
the Church, being founded, remained unshaken. Thus, having given a
summary of that part of the Apostles' Creed, which relates to our Lord, as
" the rule of Faith," he says ; " Deservedly was the Blessed Apostle Peter
praised for the confession of this Unity [of the two Natures in Christ] who,
when the Lord enquired what the disciples thought of Him, with greatest
speed forecoming all their words, said, ' Thou art Christ, The Son of the
Living God.' Which truly he saw, not by revelation of ' flesh and blood,'
by whose intervention the inward eyes might be hindered, but through the
Spirit of ' The Father,' Himself operating in the heart of the believer, so

496 The Rock, the deposit of Faith committed to,
Notes that he, who was being formed for the rule of the whole Church, should
on De first learn what he was to teach, and for the stayedness of the Faith which
Piuescii. he wag to preach, was told, ' Thou art Peter, and on this rock, &c.' The
— — strength then of the Christian Faith, which, built upon an impregnable
rock, fears not the gates of death, confesses One Lord Jesus Chbist,
both very God and very man, believing the Same to he the Son of the
Virgin, Who gave being to the Virgin; the Same born in the end of time,
Who is the Creator of time; the Same the Lord of all power, and one of
our dying race ; the Same ' who knew no sin,' and ' in the likeness of sinful
flesh' was offered for sinners." (Serm. xi. de Pass. Dom. c. 2.) In like
way, when exhorting Maximus, Bp. of Antioch, to watch over the purity
of the Faith in the Eastern Churches, against the Nestorian and Eutychian
heresies, he appeals to the deposit of Faith, which St. Peter had committed
to that Church. " So then, brother best-beloved, thou hast need to con
template with thy whole heart, over the rule of what Church the Lord
has willed that thou shouldest preside, and remember that doctrine which
the most blessed Peter, the chief of all the Apostles, laid as a foundation,
by one uniform preaching, through the whole world, but yet with special
authority in the city of Antioch and of Rome ; understanding that he,
preeminent in the abode where he is glorified, requireth [at our hands]
those forms of doctrine which he delivered, as he received them from the
Truth Whom he confessed. And permit not that in any wise, in the
Eastern Churches, and specially in those which the Canons of the most
holy fathers of Nice assigned to the See of Antioch, the Gospel should be
assailed by ungodly heretics, and the doctrine either of Nestorius or
Eutyches be maintained by any. For, as I said, the rock of the Catholic
Faith, whence was derived the name which the blessed Apostle Peter
received from the Lord", admitteth no trace from either ungodliness."
(Ep. 119. c. 2.) Here again the rock is the Confession of Faith, not of
individual faith, nor belief generally, nor new decrees as to faith, but the
one deposit of the Faith in the Object of faith, which was delivered alike
to the keeping of Antioch and of Rome. This Faith S. Leo elsewhere
describes as the sum of saving Faith, the ' right Faith in the Son of God,'
John 20, 31. " The firmness of the foundation, whereon the heighth of
the whole Church is built, is shaken by no massiveness of the temple built
thereon. For the solidity of that Faith, which was praised in the chief of
the Apostles, is everlasting, and as That abideth which Peter believed in
Christ, so abideth that which Christ established in Peter." Theu after
quoting Matt. 16. and speaking of the present dignity of St. Peter, and
that he " abode in the transfused strength of The Rock," that he was
" called a rock, declared to be a foundation," he adds, " This, dearly
beloved, hath that Confession obtained, which, inspired by God the Father
into the Apostle's heart, transcended all uncertainties of human opinion,
and received the firmness of a rock, unshaken by any shocks. For in the
a The last Roman editors, arguing not the faith of Peter, but Peter himself
against Quesnel, refer wrongly to this ' the rock of the Catholic Faith.' "
passage, as though in it S. Leo " called Obss. in S. Leon. Serm. p 462

and confessed by, the Church Catholic. 497
whole Church, doth Peter daily say, ' Thou art Christ, The Son of The
Living God;' and every tongue which confesses the Lord, is instructed by
the teaching of that his voice. This Faith conquereth the devil, and
looseth the bands of his captives. This conveys to heaven those snatched
from the world ; and against it the gates of hell cannot prevail. For with
such solid strength was it fortified by God, that neither could heretical
perverseness ever corrupt it, nor pagan treachery overcome it." (Serm. 3.
de Nat. ips. §. 2, 3.) In reference to the same truth, he paraphrases our
Lord's words, " ' And I,' He saith, ' say unto thee,' i. e. as My Father
has manifested to thee My Divinity, so do I also make known to thee
thy eminence, ' that thou art Peter,' i. e. whereas I am the unassailable
Rock, I the Corner-stone Who made both one, I the ' Foundation,
other than which can no man lay,' yet thou also art a rock, because
thou art strengthened by My might, so that what of right belongs alone to
Me, by My communication should be shared by thee, ' And on this rock, &c.'
He saith, On this strength I will build an everlasting temple, and the
height of My Church, which shall reach to heaven, shall rise upon the
firmness of this Faith." S. Leo subjoins, " This confession the gates of
hell shall not master, the bands of death shall not bind ; for that word is
the word of life. And as it advances those who confess it, to the heavens,
so it sinks those who deny it, to hell ; whence it is said to the most blessed
Peter, ' I will give thee the keys, &c.' The right of this authority passed
to the other Apostles, [see S. Cypr. de unit. Eccl. 1. c] and what this
decree decided, became common to all the heads of the Church, yet not
without reason is that entrusted to one, which was to be conveyed to all.
For this is therefore committed to Peter individually, because Peter is the
common type of all the rulers of the Church. The privilege of Peter then
abides, wherever sentence is passed with his equity." (Serm. 4. §. 2, 3.)
The " rock" then according to S. Leo, was the revealed Faith in the Rock,
the Ever-Blessed Son of God, which whosoever confessed, partook of the
solidity of that Rock, Which St. Peter confessed, which Faith St. Peter
first, in the name of the other Apostles, confessed, and for them received
the blessing, himself possessing it first in order and dignity, which Faith
also he preached, and delivered it, as the title- deeds of the Church, especially
to the Churches over which he himself presided, to Antioch as to Rome,
yet not in any other sense to Rome than to Antioch, nor as though new
doctrine might be added, or as though doctrine, not virtually contained in
the Apostles' Creed, formed a part of it b.

k In the words of Quesnel" he asserts of Peter, but that Faith which he
that the solid strength of that Faith preached, and of which he left a deposit
which was praised in Peter, is that rock in the Roman See [as in that of
upon which He promises that He will Antioch] and transmitted to his suo-
build His Church," to which it is rightly cessor with the like privilege of solid
added by the subsequent editors, " not strength." (1. c.)
faith in general, nor the private faith

Kk

498 The "keys" given alike to all the Apostles

Note R, on p. 455.
The keys (Matt. 16, 19.) given to the Church in the person
of St. Peter.
Notes Tertullian, as a Montanist, confines this gift of the keys to St. Peter's
on De grst preaching the Gospel, excluding the authority of the Church, de
FHmn*' Pudic- c- 21- " He saith> ' I wU1 give thee the keys'' not' the Church-
 And so the event shews. He first applied the key. Observe, what key.
' Ye men of Israel, hear what I say, Jesus of Nazareth, a man approved
by God unto you and the rest.' And this was what was peculiar to
St. Peter. The rest he shared with the other Apostles, and with them,
transmitted to the Church." See S. Cyprian de Unit. Eccl. §. 3. p. 133.
Oxf. Tr. Ep. 33. (27.) ad lapsos. Ep. (73.) ad Jubaian. Orig. ad loc.
" Are then the keys of the kingdom of heaven given to Peter alone, and
shall no other of the blessed receive them?" (Afterwards, Tom. 13. in
Matt, fin., he contrasts this authority given to S. Peter, not with that
given to the Apostles or the Church, but with that which he supposed they
have who thrice rebuke a brother.) Firmilian ap. S. Cypr. Ep. 75. c. 11.
S. Ambr. in Ps. 38. §. 37- " This Novatian hath not heard, the Church
of God hath heard — What is said to Peter, is said to the Apostles. We
do not usurp power, we obey a command, &c." de Poen. i. 7. §• 33. S. Hil.
de Trin. vi. 33. " O blessed and holy men, [the Apostles,] and who for the
reward of your faith obtained the keys of the kingdom of heaven, and the
power of binding and loosing in heaven and in earth." (comp. u. 16. in loc.)
S. Aug. Tr. 22. in Joh. §. 7. explaining xi. 44. " It is said to the attendants,
the Apostles, whatsoever ye loose on earth, shall be loosed in heaven." (comp.
Tr. 49. §. 24.) Serm. 295. de nat. Pet. et Pauli §. 2. "Among these [disciples]
to Peter every where almost alone was it vouchsafed to represent the Church.
On account of this very character, which he alone bore, of representing the
whole Church, was it granted him to hear the words, ' To thee will I give
the keys ofthe kingdom of heaven.' For these keys not one man, but the
unity of the Church received. Hereby then is the excellence of Peter set
forth, that he was an emblem of the Church, in its universality and its
unity, when it was said to him, ' I give to thee' what was given to all.
For that ye may know that the Church did receive the keys of the king
dom of heaven, hear in another place what the Lord saith to all His
Apostles, 'Receive the Holy Ghost,' and then instantly, 'whosesoever sins
ye remit, they are remitted unto them, and whosesoever sins ye retain, they
are retained,' (Joh. 20, 22. 23.) appertaineth to the keys of which it was
said, ' Whatsoever ye shall loose on earth, shall be loosed also in heaven;
and whatsoever ye shall bind on earth shall be bound also in heaven.'
(Matt. 16, 19.) But this He said to Peter, that thou mayest know that
Peter was then representing the whole Church." Tr. 118. in Joh. §. 4.

and to the whole Church. 499
" In that he returned that answer for all [the Apostles] and with all re
ceived that saying, [' I will give thee, &c.'] representing, as it were, the
very character of unity itself, therefore was he one for all, because unity is
in all." Tr. 124. §. 5. " As relates to himself properly, he was by nature
one man, by grace one Christian, by more abundant grace, one and the
same the first Apostle; but when that was said to him, ' I will give
thee, &c.' he represented the whole Church, which in this world is beat
upon by divers temptations, wind, floods, storms, and falleth not, for it is
founded on the Rock, whence Peter had his name. — The Church then
which is founded on Christ, received from Him, in Peter, the keys of the
kingdom of heaven, i. e. the power of binding and loosing sins." Tr. 51.
§. 12. " Were not Peter a type ofthe Church, the Lord would not say to
him, ' I will give thee, &c.' If this was said to Peter only, the Church
doth it not. But if it is wrought in the Church also, that what are bound
on earth are bound in heaven, what loosed on earth loosed in heaven,
because, when the Church excommunicates, the excommunicate is bound
in heaven, where he is reconciled by the Church, the reconciled is loosed in
heaven — if this is wrought in the Church, Peter, when he received the keys,
signified the holy Church." add de doctr. Christ, i. 18. c. advers. leg. i. 17.
in Ps. 108 init. as a type of the Church, de ag. Christ, c. 30. " for to this
Church [the Church Catholic] were the keys of the kingdom of heaven
given, when they were given to Peter." add c. 31. de Bapt. iii. 17. as a type
of unity, add vii. 51. Pacian. ad Sympr. Ep. 3. p. 311. Ep. i. p. 106.
" What is that which He saith to the Apostles — Was this permitted to
the Apostles alone?" S. Jerome adv. Jov. i. 14. (quoted Note Q.) Opt. vii. 3.
" To him it was vouchsafed to be preferred to all the Apostles, and he alone
received the keys of the kingdom of heaven, which were to be communicated
to the rest" [by Christ, Rig. ad Cypr. de Unit. Eccl. Du Pin Diss. iv. 1.1.]
S. Leo Serm. 4. (quoted Note Q.) Fulgent, de Rem. Pecc. i 19. 24. ii. 20.
deFide ad Pet. c. 3. Johann. Hieros. et Synod. Palsest. (ap. Launoy p. 32.)
Pseudo-Eucherius Hom. de Nat. S. Pet. (ib.) Gaudentius Tract, in die.
Ordinat. suae. (Du Pin iv. 1. 1.) Theoph. in loc. " Although the ' I will
give thee' was said to Peter alone, still it is given to all the Apostles,"
Phot. cod. 280. ap. Barrow on the Supremacy of the Pope, Supp. i. 20.
c. 16. S. Chrys. among the titles of S. John, adds " who hath the keys of
the kingdom of heaven," (Hom. 1. in Joh. §. 1. quoted ib.) See the
Gallican Divines, Launoy Ep. ii. 5. Du Pin Diss. iv. 1. 1. vi. 6.

Kk2

ADDITIONAL NOTES.

On Apol. c. 21. p. 48. n. f.
Chrysologus (Serm. 57. de Symb. Ap.) uses nearly the same words as1
T. " 'The Son proceeded from The Father, not receded, nor, to succeed
to The Father, did He go forth from The Father, but He went forth to
abide ever in The Father," (processit Filius, non recessit, nee successurus
Patri, &c.)

On Note D, on the Millennium, p. 128.
S. Jerome in Is. l.xvii. c. 60. v. 19. 20. uses language which might seem
to imply that he himself received the doctrine of the Millennium, in a.
spiritual sense ; but in saying that he does not differ from the Millenarians
as to the period when these prophecies shall be accomplished, he probably
means only that it shall be at the end of all things, but in Heaven, not on
earth. The passage is, " From this section, we are compelled to refer all
which has been and is about to be said, to the last time, when, heaven and
earth passing away, the office of the sun and moon shall cease, and the
Lord Himself shall be the everlasting Light ; so that what the Millenarians
assert shall be fulfilled carnally, we believe are to be spiritually, differing
as to the quality of the promises not as to the period," and, in the same
context, he paraphrases, c. 62. v. 7. " So long ought ye to ask, until
J erusalem which fell in the Jews, and is a by- word and curse, shall be the
praise of the whole world;" and, on v. 9. " These things (Matt. 14, 25.)
are in part being fulfilled in the Church, when the Lord saith to His dis
ciples, ' Drink, My friends, and be ye inebriated' with ' the wine which
maketh glad the heart of man.' And in midday doth Joseph drink with
his brethren. And it shall be fulfilled more completely, when the earth
shall be inebriated with the blessings of the Lord." This period he ex
plains (on c. 60 fin.) to be " the consummation of all things and the second
coming of the Saviour," but so also does S. Augustine place the Millennium
after the Day of Judgment. It seems very unlikely, however, that had
S. Jerome held a spiritual Millennium, he should speak so very often as
he does against the fleshly Millenarians, without intimating the doctrine
which he held.

Additional Notes. 501
On Note F, p. 253. 1. 6. On the human appearance of our
Lord.
It is to be observed, on the other hand, that S. Irenaeus, to whom T.
owes so much, quotes this same Scripture of the lowliness of His Humanity.
The Old Latin translator uses the word indecorus. " The Divine Scriptures
attest both of Him, that He was a Man without beauty (indecorus) and
subject to suffering, and sitting on the foal of an ass; vinegar and gall are
given Him to drink, and He is despised ofthe people, and descends even to
death, and that He is the Lord," &c. iii. 19. 2. S. Cyril of Alexandria ad
loc. uses St. Clement's word iSrsA.ii of His being ¦" found in fashion as a
man." " We saw Him, and He had neither appearance nor beauty, i. e
Divine Beauty, but His Form was without honour (Unpin). For petty
aud mean (tfjux^k xai tur(Xn) and without honour are human things altogether,
compared to the Divine and exceeding excellence and incomparable
brightness of Beauty of that Nature Which is above all things. It is said
accordingly, ' fairer than the sons of men.' "

On p. 262. de Baptismo, c. 5. " Tlie image is considered to
be in His [for 'his'] Form, the likeness in His [for 'his']
Eternity.
Tertullian draws a distinction, as other Fathers have done, (see note,
p. 262.) between the "Image" and the "Likeness" spoken of in Gen. 1,26.
He refers the former to the impress of the Divine Character bestowed on
man at the Creation, lost at the Fall, and in part recovered in Baptism :
the latter to the gift of Immortality, the " likeness" of God's Eternity3,
conferred at the Creation, (Gen. 2, 7.) annulled at the Fall, (Rom. 5, 12.)
restored in the covenant ofthe Gospel, (2 Tim. 1, 10.) For the use ofthe
word " Form" (effigies) in the sense above noted compare 2 Cor. 3, 18.
"we are transformed into the same image," (rw ahrfa elxlva wrxfieeQaift.st'a,)
Horn. 8, 29. " He predestinated to be conformed to the image of His Son,"
(m/tfifytpoos r,is ilxitts rov iii! aomu.) Who Himself is declared to be, in away
inherent in Himself, " in the form of God," (I» ftagftj 0saS) Phil. 2, 6.
Gal. 4, 19. "of whom I travail in birth again, until Christ be formed (/tcffuif)
in you," on which latter passage Theophylact says, "He would say, Ye
have defaced the 'form' (ft-o^ni) of Christ, which ye had in yourselves
from Baptism, and ye need again another regeneration and re-formation,
(imsriMrius) that the Form of God (« pi>z<p<i <rcu &ua) may again be in you,
so that ye may bear on you an Impress from Him." (U>&«w je«g«*mj/-
firtlw.) [Tr.]
a Comp. Wisd. 2, 23. " For God and made him an image of His own
made man to be immortal, (It' Sqta(t'»t) P™per nature." (rns Wim IMrwt.)

502 Additional Notes.
On p. 274. note e.
The same text occurs in S. Jerome on Is. 57, 8.

On Note I, §. ult. p. 326.
Passages in which S. Clem. Alex, entitles The Son The Will of The
Father, are Psdag. iii. ult. " The Good Will (Baiku^*) of The Good
Father," and Strom, v. 1. p. 547. " Almighty Will," diXnp* *«»«»{««{«o»,
add c. 9. p. 573. and Orig. de Princ. quoted by Coteler. on Recogn. i. 24.
where The Holy Ghost is entitled " The Will proceeding from the First
Will," (The Son.)

On Note M, p. 402. On the absolute necessity of Confession.
Bingham (15. 8.6.) quotes part of the following passage from Laurentius
Bp. of Novaria, (A.D. 507.) Horn. 1. de Pcenit. B. P. ix. 466, 7. " God
is in thee. He will be to thee penitence, and a fountain, and Baptism, and
remission, Who never ceaseth nor faileth in thee. — Hast thou fallen after
Baptism? — What then? is hope perished ? Not so. Thou hast in the font
received the sign, not of despair but of mercy. — From that day and hour
that thou earnest forth from the laver, thou art to thyself a perpetual
fountain, an abiding remission. Thou hast no need of a teacher, or the
hand of a priest. As thou wentest up from the sacred font, thou wert
clothed with a white robe, and anointed with the mystic ointment ; the invo
cation was pronounced over thee, and the Threefold Power came upon thee,
which, into thee, a new vessel, poured this new teaching. Thenceforth He
made thee a judge to thyself, and gave thee knowledge, of thyself to
discern good and evil, i. e. acceptableness and sin. And because while
remaining in this body thou couldest not be free from sin, after Baptism
He has set thy remedy within thyself, He hath placed remission in thine own
option, that thou seek not a priest, when need requireth, but thyself, as a
skilled and clear-sighted master, correct thine error within thyself, and by
repentance wash away thy sin. — Abiding penitence is placed within men as
a font."

INDEX.

A.
AM, see Cain.
Abortions, procuring of, unchristian, 22.
Abraham, his temptation, 305.
Abraham's bosom, see Paradise.
Actors, degraded among Romans, 211,
note e.
Adam, saved by confession, 369.
Ades, see Paradise: an unseen place,
119. held to be under the earth by
some, ib.
Adrian, inquisitive, 14.
Advent, twofold, 49. view of, mark of
Jew or Christian, ib.
/Eons, 440. Valentinian pairs of, 467,
and notes.
Mseidapius, 58, 135, 172.
Albinus, 157, note g.
Albini, 76.
Alburnus, 12.
Alexander, 29.
Alexander M. 95.
Alleluiah, 319, and note i.
Alms, to heathen, 249. procure pardon,
358, note g. 365, note m.
Altar, the, a name for Paradise, 119.
Amen, see Eucharist.
Anacharsis, 3.
Analogy, silences objections to doctrine
of the Trinity, 47, note a.
Anaphe, 85.
Anaxarchus, 104.
Ancharia, 62.
Angels, conduct souls to Paradise, 118.
associate with saints, ib. have celes
tial bodies, 120. gave water ahealing
power, 260, note y. 261, note h. 263,
note n. of prayer, ib. and other things,
ib. cause of their fall, 314, note k.
pray, 321. to be restored, see Cre
ation.
Anger, of God, how much implies and
is implied by it, 134.
Animals, types of certain vices, 252,
note f. none an emblem of idolater,
252.
Antelii Damons, 182, 241.

Antichrist, to come before the Millen
nium, 122. resistance to a condition
of enjoying it, 123, 438.
Antinous, 181.
Antonine, nursed by a Christian, 147.
Antoninus Arrius, 148.
Apelles, 440. thought Christ's body
fantastic, 463, note k. see Philu-
mene. makes two gods, 468. affirms
that of the law to be fire, ib.
Apocryplial writings, by heretics, 451,
note p.
Apollinarius, a Millenarian, 128, 129.
Apollo, a suppliant, 170, 178.
Apologist, Christian, 131, note a.
Apology, summary of, 142, &e. its date,
1. and contents, ib. Jerome's charac
ter of it, ib.
Apostles, not yet crowned, 117. baptism
of, see Baptism, 270. their faith, 272.
their commission, 452. descent ofthe
Church from, 453. the keepers of all
mysteries, 455. fulness of their know
ledge, ib. agreement between, 458.
said nothing in secret different from
the Creed, 460. succession from, 465.
their writings read in their Churches,
470. equality of, 471, note k.
Appearance of God to patriarchs, 447,
note f.
Appion, 43.
Arabia, perfumes of, how allowable,
175.
Archemorus, 181.
Arete, 145, note y.
Ariadne, 170.
Arians, cannot baptize, 285.
Aristotle, 95. tendency of his arguing
spirit, 441 .
Aristeas, history ofthe LXX, 42.
Aristides, 29.
Aristippiw, 95.
Ark, a type ofthe Church, 252.
Arts, first inspired by God Himself,
173. idolatrous, inspired by demons,
201,203,222.
Asclepiodotus, 58.
Asper, mild to Christians, 146.

504

INDEX.

Ass's head, worship of, attributed to
Christians, 36.
Astrology, fyc. put forth by rebel angels,
77. invented by devils, 230. religion
of Magi no plea for, ib. a species of
sorcery, 231. excludes from heaven,
232.
Astrologers, attendant on idolatry, 229.
agency of demons supports them,
230, note s.
Atargatis, 62, and note k.
Atheism, Christians charged with, 24,
note k. reason of it, 25.
Athenian harlot, 104, 156.
Atys, 35.
Augustine, St. see Tradition. His
opinions of the Millennium, 128.
see Millennium. Refuses title of
Lord, 74.
Aurelius Marcus, assisted by Chris
tians, 147.
Anthentiem literae, 470, note h.
B.
Bacchus, 17, 178. banished Rome, 16.
his feast, 89. the Egyptian Osiris,
171. theatres, temples to, 200.
Baltheus, in a theatre, 192, note u.
Baptism, Tertullian's treatise upon,
255. its date, ib. tit. not Montanistic
and why, ib. the sacrament of water,
ib. use "of discussing, ib. denied by
the Cainites, ib. note h. simplicity of
a stumbling-block, 256. marvellous-
ness of, ib. figured by water, 258. in
heathen rites, 260, note z. Satan's
imitations of,ib. note c. 261. believed
by unbelievers in the true, ib. type
of at Bethsaida (= Bethesda, note h.)
261, 2. in what like, in what unlike,
the flood, 265. and the Red sea, ib.
other types of and testimonies to, 266.
by fire, meaning of, 268, note g. dif
ferent views of, ib. in the other life
according to some, ib. its, connection
with the judgment, ib. why not ad
ministered by our Lord, 269. neces
sity of the resurrection to, ib. 278,
279, note x, note h. of the Apostles
opinions upon, 270, note k, 271. by
aspersion, trace of, 271, note 1. ne
cessary over and above faith, 272.
not disparaged by, ' Christ sent me
not to baptize,' 273. heretical, null,
274, Note G, 280, at length. Of
blood, 274.' serves for that by water,
ib. in whose gift it is, ib. 275. lay
valid yet not desirable, 275, note d.
guilt in laymen not, in danger, to
give it, ib. not to be rashly given,
276. no argument to the contrary
from the Eunuch's case, ib. to be
delayed unless necessary, 277. re

stores the Holy Spirit forfeited by
the fall, 277, note o. its attainment to
be feared most, 278. seasons fitting
for, ib. note r. delay of frequently
reproved in the Fathers, 278, note q.
its grace equal at all times, 278.
preparations for it, 279. reason for
them, note x. temptations followed
Christ's and will man's, 279. makes
the whole body clean, 308. of re
pentance, 351. preceded by repent
ance, 358. why, 359. how to be re
verenced, 360.
Baptism, heretical, why excluded, 280,
Note G. three views on Baptism out of
the Church, 281. that of Africa and
Asia Minor excluding heretical and
schismatical baptism, ib. the Greek
which excluded heretical, ib. and the
Latin which excluded none, ib. the
latter that of St. Stephen defended by
St. Austin, ib. what was the point at
issue, ib. view of the Greek Church
ancient, ib. testimonies to it, ib. St.
Dionysius of Alex, his doctrine upon
it, ib. 282. supported by Cyprian and
St. Firmilian, 282. his grounds for it,
ib. note a. opposed by Romanists, ib.
Montanist baptism admitted by S.
Basil, ib. stated by Firmilian to be
Apostolic, 282. who rejects all baptism
out ofthe Church, 283. observations
on the decree of Council of Iconium
cited by him, ib. and on his real
meaning, ib. 284. the question raised
by St. Stephen, ib. passage from St.
Basil upon, ib. 284. his distinction
between treatment of heresy, schism,
and conventicles, ib. his comments
on Firmilian, ib. St. Ambrose, his
opinion on it, 285, note e. St. Atha
nasius, 285. denies that Arians can
impart it, ib. and Manicheans and
Phrygians, 286. does not sanction
the Romanist view, ib. The dis
tal ctionbetweenEastern and Western
view stated, ib. St. Epiphanius'
opinion of Arian baptism, ib. is
against its validity after the separa
tion of the heresy, ib. as of other
heresies, 287. passage from St. Basil
to shew the extent of heresy taken in
by Greek rule, ib. Encratite, Mar
cionite, Montanist baptism rejected
byit, ib. difficulties owing to this ex
tent, ib. and the doubt whether some
doctrines were heretical or schisma
tical, ib. differently applied in dif
ferent dioceses, ib. St. Basil's opinion
upon it, 288. held valid by St.
Stephen, ib. note f. seeming want of
rule about, in the East accounted
for, 289. St. Firmilian's rejection of
Montanist, ib. St. Cyprian's virtual

INDEX.

505

admission of a distinction between it
and schismatical baptism, ib. 290,
292. his objections chiefly to St.
Stephen's maxim concerning it, ib.
acts on the Greek rule, 291. origin
of that rule unknown, but early, ib.
St. Cyprian's view of, grounded
not on tradition, but Scripture, ib.
passages of it which relate to heresy,
292. St. Stephen's view of, erroneous
in St. Cyprian's opinion, ib. reason
of absence of Apostolic tradition
about, ib. St Cyprian's theory ofthe
origin of Roman view, 293. this view
to be found in St. Stephen'sfragments,
and was developed by St. Austin, ib.
wherein it was contrary to the modern
view, that the validity was dependent
upon the form not the officiator, ib.
limitations of from St. Austin, ib.
sanctioned by Council of Aries, 294.
St. Austin's reference to it, and
seeming mistake upon, ib. note i.
Nicene Council condemned that of
the Paulicians only, ib. judgment of
Council of Carthage upon, 294, 5,
note 1. rule in Roman ritual concern
ing, 295, note m. and in Scotch
Church, 295. Greek rule about sanc
tioned by Council in Trullo, ib.
Timotheus Presbyter's classification
of heretics bearing on it, ib. 296.
does not, like the Roman rule, pro
ceed on a definite line, ib. adhered to
in rejection of Latin Baptism in later
times, ib. theory to account for di
versity of views, ib. instance of it
by persons never commissioned, un
known in early times, 297. ad
vantages of English and Scotch
practice, ib.
Baptism of John, discussed, 266, note b.
its power not divine, 267- did not
give the Holy Spirit, ib. proofs of
this, ib. not heavenly, ib. employed
as aspiring to remission to follow, 268.
contrasted with true baptism, ib. was
probably administered to the Apostles
save St. Paul, 269, 270, note k.
Barnabas, St. his opinion of the re
building of the temple, 126, note h.
Baronius, famous passage from, on the
ship as type of the Church, 271,
note m.
Basil, see Baptism heretical, 283.
Beasts pray, 321.
Belenus, 62.
Bellarmine, makes serious mistakes
upon the antiquity of image-worship,
113. misrepresents St. Cyprian on
confession, 377, note g.
Berosus, 43. ,
Bethesda and Bethsaida, confused, 261,
note h.

Birds, their wings form a cross, 321.
seem to pray, ib.
Blasphemy, of the world, not to be caused
or avoided by sin, 239.
Blessings, saoredness of, in God's
Name, 133.
Blood, used by heathen in rites, 22.
tasted by them, 22, 23. Christians
forbidden it, and abhor it, ib. pud
dings of blood not to be eaten by
Christians, 23. prohibition to Chris
tians to eat, see at length, Note A,
p. 107. and that as a necessary duty,
ib. opinions of Fathers, ib. and
Councils, ib. upon the subject, — not
originally an enactment of and so not
annulled with the Mosaic code, 108.
unconscious eating of it an excuse
for violating, ib. very long observed,
109. penance imposed on non-ob
servers, ib. human, thought by hea
then to appease the dead, 202.
Body, self-same to rise again, 98. this
more credible than another, 100.
partakes in sin, 352, 3. its restoration
denied by all philosophers, 441.
Bonds, to heathen, danger of, 250, 1.
Brahmans, 88.
Brothers, title of Christians, 453. dis
used through luxury, ib. note z.
Byzantium, catastrophe of, 146,

Ccelestis, 30.
Caesar, above gods in heathen's esteem,
69. destroys temples, &c. at will, ib.
with what he may be served, 24 1,242.
Cain, a type of the lowest cast with
heretics, 441, note 1.
Caian Heresy, what, 467.
Caius Seius, 8.
Calamities, public attributed to Chris
tians, 85. persecutions on account of,
ib. real cause of, 86. lightened by
Christians, 87, 88.
Callimachus, 170.
Callinicus, 106.
Cannes, 86.
Canon, the, 97.
Capella, Caeciliup, his exclamation at
the fall of Byzantium, 146.
Cardea, 182, 241.
Cardines, in theatre, 192, note n.
Caristia, 232, note e.
C,a»-Mag'e,64,noteh.fireoverthe walls of,
145. Christians numerous there, 148.
Cassii, 76.
Cassius Severus, (Hemina, note p.) 26.
Castor and Pollux, 56. Arcenses, 197,
199.
Catholic, the word not originally in the
Creeds, 489. why Eastern and not
Western, ib.

506

INDEX.

Catiline, 22.
Cato, 29. laxness about marriage, 82.
Cmlestis, 62.
Celibacy, of Christians, 24. excellence
of, 411.
Censors put down theatres, 100.
Ceres, 134. Pharian, 38. African, 416.
Charge of sinning against Roman
Religion, see Christians.
Chastity of Christians, 24, 105.
Chastisement, blessedness of, 341.
Childmurder, Christians charged with,
17.
Children exposed by heathen, 24.
Chrestian Chrestus, 9.
Chrism, 263, note m. 264. rules for
administering to heretics in Greek
Church, 296, notes p. q.
Christ, proposed by Tiberius as a god,
12. (and thought Divine, 13, note p.)
in vain, ib. is God, 45, 46, 59, 60. the
Word, Reason, and Power of God,
46, 47. His death and ministry,
summary of, 50. supposed a magi
cian, ib. note, the Word, ib. foretold
His death, ib. is of a Divine Nature,
52, 53. instructed the wise of this
world, 53. His retirement and the
object of it, 153. His entry into
Jerusalem, 180. His example of ser
vice and humility, 246. condemns
pomp, ib. His unction, 264, note.
the Spirit of God, 299. styled Spirit by
the Fathers, 321. why, ib. 324. our
Lord's Divine Nature meant by it,
322. His Human Nature born from
the Word and the Spirit, io. spoken of
as inspiring the Prophets, 324. is
the Will of the Father, Note I. ib.
325. styled Will of Will, ib. is and
hath the Will of the Father, 326.
His sayings sometimes not com
mands but principles, 443. meaning
not letter of, to tell, 444. made flesh
in the womb of S. Mary, 447.
Christians, enmity against, 1, 9. pri
vate persecutions of, ib. note, nume
rous, 2. of every estate and nation,
3, note, do notrepent of being so, 10.
treated otherwise than other crimi
nals, 4, 6, and note a. called public
enemies, 4. calumnies against, 5,
note q. tortured to make them deny
the truth, 6. accused of all crimes,
7, 8. a crime to be so, 8. their re
formation owned but hated, 9. name
hated, 9, 12. absurdity of doing so,
9, 10. charges against retorted on
heathens, 10. persecuted first by
Nero, 13. serve in army, ib. force of
their prayers against drought, ib.
note z. accused of secret crimes, 17.
which cannot be proved, ib. con
tinually beset, ib. and 20. forbidden

hlood, 23. and Append. Note A. their
chastity, 24. charged with Atheism,
ib note k. sent to mines or islands,
30. said to worship an ass's head,
why, 36, 39. called Jews, ib. note z.
their power over demons, 57, note u.
58, 60, 68. charge of sinning against
Roman religion, 61. tempted to
sacrifice to heathen gods, 66. their
refusal deemed perverse, 67. charged
with offending against Ceesar, 68.
pray for Cassar, 69. manner of doing
so, 70, 71. benefitted by peace, 72.
truest friends of Emperors, 73. use
titles of respect for Emperors, 74.
invited to heathen rites, 75. their
real loyalty, 77- benefit all men, ib.
their patience of injury, 78. their
rapid spread, 78. their numbers, 79.
keep off unclean spirits, ib. note a.
why not factious, 80. why they meet,
ib. their love noticed by heathen, 82.
why called brethren, ib. note p. and q.
charged with public calamities, 85.
rigour of their fasting, 87, note z.
their use of things as not abusing,
89. not in places of punishment, save
as such, 91. witness to chastity of,
105. charged with want of demon
stration, folly, madness, &c. 136,
note t. rejoice in suffering, 142,
charged as impious and disloyal, 143.
falsely, 144. known but for piety,
&c. ib. their upright dealing, 147.
persecuted for it, 148. their numbers,
ib. badges of, 180. trained to hard
ness, 188. reproached with obsti
nacy, ib. note f. their joy not in this
world, 216, 217. allowed till Severus'
persecution, to hold office, 220. tit. not
to be present at heathen rites, and
why, 238. no man's servants, 246.
might always be informed against,
409.
Christian worship, 81. discipline, ib.
alms, ib. feasts, their simplicity, 83.
law, lightened and so to be obeyed
more completely, 252.
Christianity, unknown, 28. unheard and
so hated, ib. 4. examination of
avoided, lest it prove true, 2. rapidly
spread, 3, note, seems madness, 4.
improves men in all relationships, 9.
favoured by good Emperors, 13. Taci
tus' account of it, 36. difference of,
from Judaism, 45. esteemed foolish
ness by Gentiles, 136, notes s.
and t.
Church, increases under persecution,
105, note a. grounds of her practice
to be sought while obeying it, 160.
present in a Christian, 263. in
what sense so, note p. ib. communion
with, necessary in order to Sacra-

INDEX.

507

ments being valid, 284. being received
into essential as well as Baptism, 293.
Churches, all Apostolical, 453. in what
sense, note u. see Creed.
Cicero, 29, 106.
CiVc!«,the,196,197,207.fromCirce,197. Cleanthes, his belief, 46.
Clouds, supposed object of Christian
worship, 62, note y.
Cleopatra, 156.
Clement, St. of Rome, his succession to
St. Peter considered, 465, note s.
Cletus, St. 465. same name as Ana
cletus, ib. note s.
Ctelestis, 58.
Collections, at Eucharist, 81, note 1.
ColourSy. sacred to certain gods, 190.
Comedians deride the gods, 34.
Comeliness, want of, in Christ, Note F,
252. rather lay in unattractiveness,
ib. 253. opinions of Tertullian upon,
ib. of St. Clement, ib. Origen, ib.
St. Basil, ib. St. Austin, ib. amount
only to exposition of prophecy, ib.
difference of T.'s and St. Austin's
view, ib. is not meanness of counte
nance, 254. partial parallel from
unattractiveness of a saint's visage
to the unsympathizing, ib. agreeable
to Origen's tradition on diversity of
our Lord's appearance, ib. and to
St. Jerome's, ib. who compares it to
the hidden powers of magnet, &c. ib.
Commerce, based on covetousness, 234.
purveys for idols, ib. not in all cases
wrong, ib. 235.
Commixtus, see Mixtus.
Communion, with wicked to be avoided,
239.
Communion of Saints, article of, in no
Creed before seventh cent. 487-
Concretus, see Mixtus.
Confession, preparatory to baptism, 278,
note u. lightens sins, 364. what it im
plies, 365. shame no justifiable ob
stacle to it, 366. use of public, 367.
an aid against hell-fire, 368. attends
on repentance, 369. (see Exomo
logesis,) Note M. on necessity of,
p. 379. the question between the
Roman Church and ours relates to
right of dispensing with it, 380. what
the Roman claims are concerning
it, ib. contrasted with the public con
fession in the Fathers, ib. passages
examined from Origen, 381. relate
to public penance or counsel sought
in difficult cases, ib. 382, 397. of
Lactantius, 382. St. Hilary, 383.
does not imply private confession, ib.
and St. Basil, 383. does not make it
compulsory, ib. note m. 384. and
St. Ambrose, 384. bis practice, 385.
St. Gregory of Nyssa, ib. speaks of

public penance not of confession, ib.
Pacian speaks of public p., 386. St.
Chrysostom implies duty of discretion
in regard to men's capabilities, not
absolute necessity of confession, ib.
or duty of confessing to God, 387. St.
Innocent I. speaks of public penance,
388. St. Jerome speaks of confession
in order to advice, ib. or the duties of
a confessor, ib. St. Augustine, in
spurious passages speaks of public
confession, 389. in genuine of conf.
to God, ib. Sozomen does not speak
of mere private penance in the
Roman Church, 390. St. Leo, pas
sage from, 390. does not argue for
substitution of private for publio
penance, 391. another passage from,
ib. speaks of public penance, ib.
evidence from first five centuries does
not favour Roman practice, 392. sins
omitted by Canons entailed no pe
nance, ib. classification of sins in
ancient Church and modern Roman,
as bearing upon, 392, 393. required
in public only for excommunicating
sins, 394, 395, 396. passages adduced
by Bellarmine and prove any thing
but the indispensability of, 396. as
from Origen, 397. from St. Gregory
of Nyssa, 398. necessary before God
only according to S. Chrysostome,
399, 401. the shame of this forgotten
by Romanists, 399. but is St. C.'s
settled teaching, 402. language of
other Fathers inconsistent with in
dispensability of, 402. this further
shewn from its not being exacted
before communion, 403. and from the
admissions by the Fathers of their
ignorance of the people's sins, 405.
collateral negative evidence to the
same effect, 406. salutary when a
Church is degenerate though not
essential to a Church's being, 407.
Theodoras Cantuar.'s testimony con
sidered, ib. note t. farther note on
501.
Conscience, a security against crimes
charged on Christians, 20. guide to
fitness or unfitness for communicat
ing, 404.
Consualia, 194.
Consubstantiality, of the Three Persons,
Tertullian asserts it, 47, note a.
Consus, 194, 195, 197.
Continence, heathen instances of, 416.
a preparation for eternity, 417. helps
to, 418.
Converts, allowed to remain soldiers on
what condition, 177.
Coracion a Millenarian, 127.
Cos, 85.
Council of Aries, 294. Nicene, ib.

508

INDEX.

Council, Deutero-Nicene, decrees wor
ship to images, 110, 114. Eliberis
prohibits paintings, 111. see Blood.
Council of Florence, its statements con
cerning departed souls, 119, 120,
note d.
Council of Hexapolis, 159, note g.
Covetousness, implied by impatience in
losses, 336.
Crassus, 29.
Creation, argument for resurrection, 100.
subjected to vanity, meaning of, 168,
note p. at length to be restored, ib.
subjected to whom, 190. may be
abused, ib.
Creatures, of God, pure in what sense,
174.
Creed, used at Baptism, 163, note s.
Creeds, not to be tested by persons, 437.
Creed, the, styled rule of faith, 446, note
c. as given by T. 446, 7 ¦ questioned
only by heretics, 447. true Scriptures
and interpretations go with it, 452.
delivered in Baptism by the Apostles,
ib. its unity direeteth the Church,
453. a test of truth as being doctrine
of Apostolic Churches, 454, note h.
and so of Apostles and of Christ, ib.
was a form, plainly seen, 459. yet to
be used discreetly, ib. was taught to
the whole Church, 460. nothing con
trary to taught in secret, ib. and
well-attested by all in spite of ob
jections, 461. and why, ib. absurdity
of the contrary supposition, 462. early
traces of, 480.
Creed, Apostles', early traces and
variations of, Note P, 480. precise
words of, why not known, ib. ap
pellations of in the early fathers,
ib. used in Baptism, ib. variations,
of, when real, expansions only,
481. accounted for by reference to
the occasions on which it was quoted,
ib. 491. and by the use of abridged
forms of, 482. (specimens of such
forms of, ib.) by the purpose for
which particular fathers omit, e. g.
the words Maker of heaven and earth,
483. this omission made in, when
there is evidence to shew its non-
universality, 483, 4. other variations
noticed, 484, 5. the last clause
omitted by Jerome and Ruffinus, 485.
yet has proof of its existence at that
time, ib. omission of one article does
not imply its absence from Creed,
486. the last implied in the fore
going, ib. real additions, clearly
marked, prove other clauses not
such, 487. (see Descent into hell aud
Communion of Saints.) absence of two
clauses evidence a distinct universal
preed, ib. weight of \erbal variations

on this point, ib. 488. these in part
referrible to oral tradition of, 488,
the differences in Eastern and West
ern confirm the universal Creed re
maining when they are subducted,
488, 489. clauses added to by the
Council of Nice, 489—491. taken
from earlier existing Creeds, ib.
notes, latter clauses of, why less
early evidence for, 491.
Croesus, 29, 56.
Cross, reverence shewn to,37.the worship
of,ib. treated of, ib.notec, 38. St. Cyril
Alex, his testimony concerning, 37,
note c. St. Ambrose's, ib. Euseb.
Emisenus, ib. St. Jerome, ib. stands
for the doctrine, ib. not it, bat cruci
fix tends to idolatry, 37. when first
worshipped seemingly, ib. extr. used
virtually by heathen, 38. the form of
used in prayer, 70, note j, 71, note o.
frequent signing with, 165, note f. two
fold character of, 226, note g. use of,
235, notek. body in the fashion of, 236,
note o. Jacob's use of it, 264, note r.
Crown, Tertujlian's Treatise on, 158.
occasion and date of it, ib. the
earliest with a trace of Montanism,
ib. 159, note f. a Christian soldier
refuses to wear it, ib. duty of doing
so, 159, 160. and the grounds of, ib.
not allowed and therefore forbidden
by Scripture, 161. made of flowers,
167. which appeal to other senses
than that of touch, ib. 168. other
kinds of considered, 169, 170. in
vented by Pandora, 170. used in
supplications, ib. note x. originally
heathen, 171. connection of with
idolatry, ib. 179, 182. absence of
them from Jewish ritual typical of
what should be Christian's case, 173.
wrong to argue from Christ's crown
for it, ib. why, 183. absence from
Jewish idolatry also, 173, 174. used
by heathen for the dead, 174, note a.
use of as regardeth demons, ib. to
be avoided because idolatrous, 175.
none supported by reason, 1/6. of
laurel, myrtle, olive, 178. other
heathen uses of, 179, 181, 182.
worldly, 180. used in Christian
marriage, ib. note t. on women why
objectionable, 182. crown of thorns,
its meaning, ib. note h, 183. in
Revelations, 183. to be waited for in
Heaven, ib. how used in Mithriac
rites, 184. needless to Christians, 209.
Croians, golden, given to provincial
priests, 245.
Crucifix, not really in early use, 113,
Ctesias, 23.
Ctesiphon, capture of, 158. tit.
Cunei, in theatre, 192, note u,

INDEX.

509

Cures, see Miracles
Customs, innocent may be observed, 243.
Cybele, 63.
Cyprian, St. his revelations, 217, note u.

D.
Danaus, his date, 43.
Daniel, served under an idolater, 244,
245, 246.
Darkness, at the crucifixion, 50. men-
tionedin heathen records, 51. by Phle
gon, note. Eusebius, ib. Origen, ib.
Dead, the, worshipped by the heathen,
53. called ' poor' by heathen and
why, 136, 137. prayers for, among
heathen, 137. offerings for, 164,
notes z. and a. prayers for, ib. scarce
any mention of purgatory in those of
the Roman Missal, &c. ib. crowned
by heathen, 174. sacrifices, &c. to,
201, 202, note e. to be longed for,
339.
Death, fear of, a proof it is evil, 137.
Decumanus, in theatre, 192, note u.
Deification, impossible without a deity,
27. absurdity of, 28.
Delos, 85.
Delventinus, 62.
Demetrius Phalereius, a grammarian,
Ptolemy's librarian, 41, 43.
Democritus, blinded himself, 94.
Demons, how produced, 54. their power
on men's bodies, ib. their manifold
workings for evil, ib. 55, note e.
winged and swift, ib. the use they put
prophecy to, ib. note h. their divina
tions, &c. note f. their seeming ubi
quity, ib.56. subject to Christians, 57.
see Magicians, their envy at Chris
tians, 67. through it instigate hea
then judges against them, ib. note p.
malice against Christians unavailing,
68. their impoteucy, 69. creatures
of Caesar, ib. their existence attested
by soul, 135. council of, sitting in
Rome, 196. in idols, 2"3. and
theatres, ib. note k.
Demonstration, want of, objected to
Christians, 136, note t.
Descent into hell, doctrine of, known
where not explicitly stated, 487. re
garded as involved in the article
buried, ib. yet not entirely so in all
cases, ib. a Latin not a Greek article
of faith, ib. . .
Devil, his pretensions to divinity, 171.
wiles of, 184, 248. pomp of, 232. his
rage against the Church, 215. his
impatience,332. to be watched against
in the prison, 151. see Martyrs. #
Devils, rulers of this world, [»«/•««-
„g«, Eph. vi. 12.] 245.

Dido, 155.
Diodorus, 26, 170.
Diogenes,94, 106. hispride,ib. degraded
the gods, 34.
Dionysius, S. of Alexandria, opposed
the Millenarian doctrine, 127. not
clear what form of it he opposed, ib.
objected to carnal views, ib.
Discipline, of orthodox and heretics
contrasted, 476, 478. strict, an evi
dence of truth, ib.
Divorce, none in early Rome, frequent
later, 16. T. allows marriage after,
Note O, 431. Roman practice and
writers opposed to this, 432. different
opinions upon, ib. called adultery by
some, ib. marriage of the adulterous
party not allowed, 433.
Doctors, an order of men, 448, note h.
Dog, of what a type, 252, note f.
Dogs, used to cause darkness by
Christians, (see Secret crimes,) 19.
Domitian, checked persecution, 13.
Donative, 158, 159, note e.
Doors, worshipped by heathen, 241, 2.
Dove, descent of into Christ, 265.
meaning of Noah's, ib.
Dress, idolatrous, 221.
Dusares, 62.
Duty, grounded on God's command,
355, note p. knowledge of, increases
guilt of sin, 356.

E.
Easter, why fit season for Baptism, 278.
Eclipse, notable one, 145.
Elders, what the term includes, 81,
note k.
Eleusis, mysteries of, 260. their supposed
effect on men after death, ib. note e.
Elias, a second-coming of, believed,
130.
TLlijah, abused application of his history,
212, note g. his vision, 347.
Elysium, 98.
Emperors, the humane favour Christi
anity, 13. deified, 27. prayed for by
Christians, 69, 72. acknowledge God
implicitly, 72. their health sworn by,
ib. note y. reverenced as God's re
presentatives, 73. necessarily men, ib.
may be called lord not god, 74,
notes b, c. and father of his country,
ib. prayed for, 80. secret hatred of,
76,7.
Empedocles, 104, 155.
Emissum, 446.
Kncratiles, a name of the Manichees,
288, note f. their orders allowed by
the Church, 288. cannot baptize,
287, 8.

510

INDEX.

End of all things expected, 72, note u.
in what way to be desired, ib.
Endurance, of Christians, its effects
in converting others, 149. a pre
paration for martyrdom, 154, note g.
in heathen for mere glory, 155 — 7.
Enoch .book of, quoted, 223 ,224. opinions
of the Fathers on it, ib. note c.
extant before our Lord's time, ib.
St. Jude infallibly guided in selection
from, ib. 224. counted apocryphal,
ib. quoted, 241.
Enquiry, into rules of the Church to
be made while obeying, 160, 161.
when it is to stop, 442, 444.
is for definite truth, ib. 445. or
definite places, 446.
Enquirers, unsafe guides, 448. are not
Christians in their own eyes, 449.
Enthymesis, 441, note u.
Epicurus, 92. his opinion of the soul,
132, 136.
Epona, 37.
Equiria, 194.
Equity, only solid basis of laws, 12.
Ericthonius, 199.
Error, spirits of, 97. their mode of
opposing truth, ib.
Eucharist, received early in morning,
164. and fasting, note x. adminis
tered only by heads of the Church,
ib. note y. why offered for the dead,
note z, at length, care not to spill
it, ib. note d. styled Holy Thing,
214, note n. impiousness of going to
theatre after it, ib. Amen as used at
it, St. Austin's mention of, ib. and
St. Ambrose, ib. 215. not be touched
by unhallowed hands, 228, with
note n. received primitively into the
communicant's own hands, ib. see
Lord's Prayer, fourth petition, re
ceived daily by some, 303, note z.
celebrated by St. Paul, 318. daily,
395. left for laity to take, and why,
404. conscience a guide about, ib.
eaten fasting, 427. note z.
Evil, men ashamed of it, 3. ascribed to
stars, 4. Satan, 305.
Eunuch, his baptism, 276.
Euripus, in the circus, 197, note g.
Eusebius, his testimony to the number
of believers in the Millennium,
125.
Excitements, detriment to holy quiet of
mind, 205.
Excommunication, 87.
Exomologesis, Note L, 376. more than
Latin ' confession' and what, ib.
note e. does not necessarily involve
it, 377. used of a special part of
penitence, ib. note f. St. Cyprian's
use of the term, 378. and Pacian's,
ib. acts of implying detestation of

sin, ib. St. Chrysostom's use of it,
379.
Exorcisms, 60, note h. 176.
Exorcism, instance of, 215. allusion
to, 236.
Expediency, of Christian doctrines, 102.
Exsufflations, 60, note c.

Factions, causes of, 80.
Faggot men, &c. Christians called so,
103.
Fa$A,unquestioningcommendable,161. sees things to come, 219. safe while
in awe, 261.
Fame, falsity of, 18. difficulty of dis
tinguishing the truth in it, 18, 19.
internal evidence against, 19.
Fasting, 87, 164. preparatory to Bap
tism, 278, note t. a remedy for sins of
the belly, 280. duty of secrecy in, 310.
(see Kiss of peace.) when it may be
dispensed with, 311. see Lent and
Good Friday. T.'s witness to observa
tion of several, ib. note z.
Father, blessedness of calling God so,
300. specially Christian revelation of
Him, ib. iii. will of, what we pray
may be done, 302.
Fear, a stay of faith, 251, 252. of God,
heretics void of, 478. attendants
upon, ib.
Festivals, of Christians, 240. more nu
merous than heathens', ib.
Fire, kinds of, known to philosophers,
102, 268. (see Baptism.}
Firmilian, 283. see Baptism Heretical.
Fishes, a name for Christians, 256,
note d.
Flesh, essential to suffering, 136. resur
rection of a main argument against
Christianity, 136, note t.
Flowers, the uses of them, 167.
Flood, 85.
Fcemina, 313, notes d. and h.
Foolishness, Christianity so accounted
by heathen, 136, note s.
Forculus, 182, 241.
Frankincense, its uses, 234, 235, note i.
burning it a test for Christians, ib.
Funerals, spices used at, 89, note n, 98.
Funeral supper with heathen, 137.

Gabinius, 16.
Games, of different gods, 194. see
Shows, 202, 206, note o.

INDEX.

511

Garland, why forbidden, 89.
Genii, daemones, 73.
Genus, attributes of, belong to species,
259.
Geta Hosidius, his Medea from Virgil,
474.
Gifts, spiritual, remained in S. Irenaeus'
day, 447, note h.
Gladiators, 35. note s. shows of, on the
election of Quaestor, 203, note d, 209,
211,306. master of, to be excommu
nicate, 235.
God, worshipped alone by Christians,
39. His immeasurableness, 40. His
being proved by His works, 40. by
heathen testimonies, ib. notes z. a.
teaches by Scripture, 41. His pro
phets, ib. and dispensations, ib.
Easy to be found owing to the LXX
version, 42. His power proved by
demons' powerlessness, 59, 60. His
Kingship over all gods, 61. attested
by heathens, ib. and note d. duty of
sole worship to, illustrated by respect
shewn to the emperor, 61. the dis
poser of kingdoms, 66, 70. unequal
distributions of His blessings, 88.
philosophers' theories concerning, 96.
thought by Platonists to care for the
world, by Epicureans not, 96. hea
then belief in one, 132. and by the
soul, 133. His Providence disbelieved
by some, 134. and His anger, ib.
wondrousness of His works a reason
for belief, 256. simplicity of His
means, 256, 257. a stumblingblock
to unbelief, 256. a proper quaUty of
His, ib. contrasted with idolatry, ib.
sanetifieth others of Himself, 301.
His will what it is, ib. 302. His
eternal Kingship, 302. rewarder of
what He accepts, 357. His omni
science, 210.
God-parents, 163, note t.
Gods, not to be consecrated without
Senate's approval, 12, note p. neg
lected by Romans, 17. their birth
assignable, 25. and their burial, ib.
what they are, 29. discoverers of
necessaries, 28. their vices, ib. worse
than some men, 29. a source of
revenue, 31. degraded by poett,
33. philosophers, 34. comedians, ib.
on the stage and elsewhere, 35.
monstrous, of the heathen, 39. were
demons, 59. shewn by their sub
jection to men, ib. their powerless
ness proof of the true God, ib. 60
originally men, 171, note z, 172. not
to be named, 247. save in common
affairs, 248. and so not as gods, ib.
nor sworn by, ib. blessings in their
name to be avoided, 249.
Gomorrah, its overthrow, 8b.

Goods, questionable, 412, note p.
Good Friday, observed as a stricter
fast than others, 311, note z.
Gospel, adds to the law in forbidding
sins ofthe will, 354. all new in, 298.
Greeks, believe Millennium, 128.
Greek Church, its view of Baptism out
of Church, see Baptism, 281.

H.
Hands, why spread out in prayer, 308.
not to be lifted too high, 309.
Harpocrates, 16.
Heathens, sanction unjust persecution,
3. praise vice, 9. their perverse way
of arraigning Christians, 7, 8. afraid
to examine, 17. see Christianity.
neglect their gods, 33. filthiness of
their rites, 35, 60. their intolerance,
62. confined to Christians, ib. mob of,
its brutality, 78. temples of neglected,
90, note o. wisdom of thought in
Christians foolishness, 102. their in
justice proof of Christians' innocence,
105. their testimony to the truth,
131. when to be attended to, 132.
their good, object of Christian apolo
gies, 142, 144. uncertain in defining
truth, 210, 211.
Heaven, new. see Creation.
Heavenly-min&ediaess, remedy for pains,
153.
Hebion, his Judaism, 466.
Hell, place of, 98. painful description
of, 218. comp. note a.
Hell-fire, eternity of, 101. preservative
power of, ib.
Heraclitus, bis death, 155.
Hercules, 170, 181. feasts of, 83. tithes
given bim, 33.
Heresy, distinguished from schism, 284,
and note d. St. Basil's view of it,
290. St. Cyprian's, 291. severity of
Apostles against, before it was full-
grown, 292.
Heresies, permission of, no just cause
of scandal, 435. analogy from fevers
to shew this, 436. teaches how to act
under, ib. vanquish only the weak in
faith, ib. as trying faith, parallel to
sins of other kinds, 437. and alike
cautioned against in Scripture, 438.
trial by, different from that by perse
cution, ib. intended to manifest the
approved,439,474. numbered amongst
the works of the flesh, ib. imply choos
ing one's own creed, 440. are worked
out by philosophy, ib. necessity of, no
excuse for, 463. later than sound
doctrine, ib. why not Apostolic,
because under Apostles, 465. to be

512

INDEX.

tested by succession from Apostles,
and of doctrine, 466. how condemned
by the silence of Scripture, 468, 469.
degenerate offspring of the truth,
472. as from Satan, 474, 475. why
like idolatry, 475. self-destructive in
principle, 477. called adultery, 478.
miracles no proof of, 479. particular
kinds of answer to, contemplated by
Tertullian, 480.
Heretics, why not to be allowed to argue
from Scripture, 449. not to be dealt
with after the first admonition, 450.
corrupt and yet attest the genuine
ness of Scriptures, ib. note n. 451,
note r. pervert them by interpreta
tions, ib. note o. deny and affirm
that Apostles knew all things, 453.
cannot prove themselves a Church,
456. doctrines of,imply that Christwill
suffer twice, 464. make greatest use of
St. Paul, 457. cannot claim Apostolic
succession, 465. nor succession of doc
trine, 466 . why refused communion , ib.
cannot retort the tests applied by the
Church, 469. have no right to Scrip
tures, 472. description of their con
versation, 476. of all sorts conspire
to hate the truth, ib. confer their
orders in a random way, ib. destroy
but cannot build, 477. deal with sor
cerers, ib. their discipline the index
of their doctrine, 478.
Hermas, 95.
Hermas, St. Pastor, 298. tit. quoted as
authority, 308, 309, note s. read in
Churches, ib.
Herminianus, Claudius, 145.
Hermogenes, 464. in bondage to the
elements, as thinking matter eternal,
467.
Herodotus, 22.
Hiera, 85.
Hilarian, the president, 144.
Hilary, St. contrasts Kingdom of Hea
ven with Kingdom of the Lord,
117.
Homer, his degradation of the gods,
33.
Homer and Hesiod, their views of spirits,
532.
Homeric centones, 474.
Honey and Milk, use of hef ore Baptism,
163, note u. consecrated for the pur
pose, ib. not to be placed on the altar,
ib.
Hostia, 62.
Hours for prayer, third, sixth, and
ninth, most solemnized in Scripture,
318, note e. Jewish, ib. note d.
three at least needful, exclusive of
morning and evening, ib.
Human sacrifices, 21, note k. 22. of
priests by a proconsul, ib.

I. J.
Jacob, why he crossed his hands to
bless, 264, note r.
Janus, 182, 241.
Idols, things offered to, allowable if
necessary only, 172. or comforts not
vanities, 173, 175. all places full of
them, 197. their temples not invari
ably wrong forChristians to approach,
ib. things offered to abhorred, 204.
demons in them, 203. none in former
days, 222. not to be made, 223.
makers of cursed, 225. not to be
allowed to enter a church, ib. 227,
228. are worshippers of Satan, 227.
sin of making Christian ministers of
such, 228. nothing to be required
knowingly for them, 229. birthday
of kept, 232. names of not to be
learnt, 233, note f. things done in
honour of inseparable from, 240.
demons bound to them, 241. (see
Demons.) services pertaining to, to
be shunned, 243. not to be sworn by,
248. honoured by alms to their vota
ries, 249.
Idolatry, conflicts with itself, 31. dan
ger of, to be avoided, (see Images,)
175. T.'s treatise on it, 220. the date
and occasion of, ib. tit. the chief sin
of the whole world, init. suicidal, ib.
whorish, ib. covetous, 221. and full
of all sins, ib. committed when dis
guised, ib. wide acceptation of, paral
leled with that of adultery, 222. and
murder, ib. idols necessary to, 223.
lies in consecration of images, 224.
the book of Enoch agrees with Scrip
ture in condemning, ib. its abettors
cursed, 225. is a worship of devils,
£27, 229. and the dead, &c. 237. see
Dead, catechizing concerning idols
when not such, 233. Chiefly wrought
by burning of incense, 235. borders
of, to be shunned, 237. festivals, &c.
a temptation to it, ib. 238, notes s. t.
all worship paid to men is, 240.
Christian acts of it, ib. not to be done
in obedience to kings, 242. the work
of the evil one, 243, 248, 261. par
taken in by standing by the sacrifice,
ib. 244. dangers of, in being a magis
trate, ib. risk of, in dress, 245, 246.
in words, 247. lies in disowning God
either by words or deeds, 250. like a
whirlpool, 251. avoiding it our sole
business, 252. its rites sumptuous,
connected with Christian, 256.
Idolater, no animal an emblem of,
252.
Jerome, St. misconceives of the oppo
nents of Millennium, 128. allows the
extent of the belief in it, ib. 500.

INDEX.

513

Jesse, rod of, 184, see note c.
Jews, rivals of Christianity, 17. taxed
for reading the Scriptures, 42. confide
in their fathers, 45. not allowed to
greet their native land, ib. note t.
look for Christ's coming, 49. confuse
first and second coming owing to
their sins, ib. their account of Chris
tians, 36, note z. types of Christians,
173.
Ilia, 178.
Image of God, ought to worship God,
62, note g. in Christ, 114. in man,
241. not fully restored yet, 262,
note k. Origen's opinion thereon, ib.
St. Austin.
Image-making, a confutation of their
worship, 30, 31.
Images, when introduced at Rome, 65,
note f. entirely absent among early
Christians, 109, Note B, at length.
modern Rome's excuses for refuted,
110. principles of early Christians
concerning from De la Rue, ib. his
exceptions not valid, 111. that at
Paneas set up in a heathen way, ib.
that of Christ broken by heathen was
the work of a heathen, ib. Eusebius'
expression implies their rareness, ib.
existence in Churches denied by St.
Austin, 112. destroyed by Severus,
114. absolute and relative worship of,
ib. 115. image of emperor worshipped
by heathen, ib. passages from Fathers
no justification of, 115. Heathen
and Romanist arguments for similar,
ib. danger of, 116. summary histo
rical statement concerning, ib. carried
in heathen processions, 196.
Immersion, trine, 163, note r. prescribed
in the present Roman Ritual, note r.
Imo tibi, 249, note e.
Impatience, see Patience.
Impossibilities, the materials of God's
operations, 256, note h, 257.
Inachus of Argos, Moses' cotempo-
rary, 43.
Incarnation, different modes of stating
in Creeds, 487, 8.
Incest of heathen, 23, 24.
Infants, said to be murdered by Chris
tians, 5.
Indifferent things, rule about, 174—6.
use and abuse of, 189, 190.
Indifference, danger of, 238, note s.
Ingratus explained, 68, note u.
Injustice of heathen persecutors, (comp.
Christians,) 2, 3. of heathen, see
' Heathen.
Intermediate state, see Paradise.
Interrogatory at Baptism, 291.
Invisible things, furnish Christians with
shows (which see), 217. visible by
Faith, 219. L

Job, his patience unbroken, 345.
John, St. his knowledge, 455. his
sufferings, 471.
John, St. the Baptist, T.'s peculiar view
of his enquiry when in prison, 267,
note e. those of other Fathers, ib.
prepared Christ's way, 268.
Joseph of Arimathea, prophecy of,
192.
Joseph, "served under an idolater, 244,
245, 246.
Josephus, 43.
Iromus, 43.
Ireneeus, S. his opinion of the Millen
nium, 121, &c. held not the restora
tion ofthe kingdom to Israel literally,
123.
Isaiah, his patience, 345.
Isis, 16, 171. see Water.
Islands, Christians banished to, 30.
Israel, not to be restored to their own
land, 123, 124, 125, 126, note h.
Juba, 43.
Judgment, attested by soul, 134. ac
cording to men's deservings, 101.
how a proof the body will be raised,
99. by Christ, 59, 60. see Baptism,
268.
Judgments, for impiety, 145, 146, 242.
Judicialforms, perverted for Christians,
7—12.
Julian law, 11, note m.
Juno, 135.
Juno Curitis, 62.
Juno Achaean, 416.
Jupiter Latiaris, human sacrifices to,
21, note o, 23.
Jupiter, 170, 179, 181.
Jupiter Feretrius, 195, 202.
Jupiter, of human origin, 27.
Justin Martyr, his account of Pilate's
acta, 13, note s. his opinion of the
Millennium, 123, 124. independent
of S. IrenaBus herein, 123. held it a
great error to think souls are received
at once to Heaven, ib.

K.

Keys, power of, confined by T. as a
Montanist to first preaching of the
Gospel, 498. extended to the other
Apostles by St. Cyprian and others,
ib. to the Church (as represented by
St. Peter,) by St. Austin, 488, 9.
Kiss of peace, 310, note y. need of in
T.'s estimate, ib. though shunned
by those who were fasting, ib. when
and why dispensable with, 311,
note z. at Holy Communion, 426,
note p.

1

514

INDEX.

Kingdom, of Heaven and of the Lord,
St. Hilary's contrast between, 117.
coming of prayed for, 303.
Kite, of what a type, 252, note b.
Kneeling, see Prayer, 3l7.

L.
Laberiusthe Pythagorean, 98. hisbelief
in a transmigration of souls, ib.
Lacedasmonians, their odious cloak, 15.
their scourgiuge, 104, 156.
Laity, their duty, 275. see Baptism.
Lamech, allusion to, 305.
Lamps, hung over doors, 242.
Language, one though various, 141.
Lapsed, the, 151, note e.
Larentina, 32, 63.
Laticlave, allusion to, 180, note s.
Laurels, hung over doors, 242.
Law, against the Nexi, 11, note n.
suspicious if unwilling to be proved,
12. common, its analogy to tradition,
166, note h. all founded on reason,
. ib. notes i, k. one given by nature,
168.
Laws, against Christians, 10, 11, 12.
not repealed while others were, 11.
their inadequacy, 92.
Lectisternia, contrasted with Christian
feasts, 74, and note f. 87.
Lent, observed before Council of Nice,
311, note z.
Letters, the invention of, 139, 172.
Leo, the Egyptian, quoted, 171, notez.
Leon, persecution there, 148.
Liberalia, 194.
Lightning, burns without consuming,
102, note i. prayed against, 145.
Limentinus, 182, 241.
Litany, mode of, 87, note a.
Literature, heathen, how far to be
avoided, 233. teaching worse than
learning it, ib.
Literceformata, 453, note a.
Liturgies, their testimony to renuncia
tion in Baptism, 162.
Love-feasts, 83.
Lord's day, 240.
Lord, allowable title for emperors and
with what limitations, 74.
Lucania, separated from Sicily, 85.
Lucernariee, 84, note z.
Lucius Titius, 8.
Lucretia, 155.
Ludi, 194.
Lupercalia, 194.
Lusts, different kinds of, 204.
Lycurgus, 11. starved himself, 94.

Lydians, Etrurian colony of, 194. origi
nators of shows, Sec. ib.

M.
Macedonians, incestuous, 23.
Magistrates, in what to be obeyed, 242.
difficulty of Christians being such,
244.
Magi, believe in angels, 54. purport of
their offering, 230. and return, ib.
231, note u.
Magicians, their oracles and miracles,
56. how brought about, 67. subject
to Christians, ib. 58. rivals of
Moses, 231.
Magus, Simon, reason of his fall from
grace, 231, note y.
Man, image of the Trinity, 162, note k.
his whole substance changed by the
fall, 191.
Manetho, 43.
Marcion, his heresy worse than the
rest, 292. of the Stoics, 441, note n.
the first who maimed the Scriptures,
450, note n, 472, note q, 473. his
followers received part only of St.
Luke's Gospel, 456, note i. was a
ship-owner of Pontus, 462. still
teaching in 1 1th of Antoninus, ib. note
d. presented money to the Church be
fore openly heretical, 463, note g.
died before his restoration to the
Church, 463. disbelieved resurrection
of the body, 466. forbade to marry,
467. denied the first Advent, ib.
held two gods, 468.
Marcionites, cannot baptize, 285, 287,
note x. disallowed marriage, 411,
note k.
Marcomans, 78.
Marcus JEmilius, 12.
Marcus Aurelius Antoninus, letter of
appealed to, 13, 14. bis death, 62.
Maritus of Adrumentum, condemned to
the beasts, 146.
Marriage, Christian, rite of crowning
at, 180, note t. traces of in Old
Testament, ib. of Christians, not yet,
216. innocent customs in, 243. with
heathen, adultery, 343, note t. blessed
by God as means of propagating the
human race, 410. unity of recom
mended, ib. those of the patriarchs
why allowed, ib. u. Gospel and legal
rules concerning, 411. power of
granted through necessity, ib. com
mended in comparison with an evil,
ib. 412. sought from lust of the flesh
or the world, 413. how to displace such
feelings, ib. unchristian if for worldly
ends, 414. dangerous even when for

INDEX.

515

' children, ib. 415. death of husband
warning not to renew it, 417. second
discouraged by the Church, ib. in
the Lord enjoined not counselled,
422, note d. with heathen may be
continued not contracted, 423. the
former sanctifies heathen, 424. the
latter defiles the temple of God,
425. and prevents the performance
of sundry Christian duties, 426. and
likely sinfully to expose to scorn
Christian practices, ib. 427. and
tempt to other sins, ib. degradations
of, 428. and privations, ib. why
continuing in a heathen connection
made before grace may be blessed, ib.
why contracting one is not, 429.
analogies for this rule from earthly
discipline, ib. covetousness the ground
of such marriages, 430. blessedness
of Christian marriage, 430, 1. see
Divorce, and on second marriage,
Note N, at length, 430.
Martyrdom, the seed of the Church,
52. obtains perfect remission, 106,
note h.
Martyrs, power of their tombs, 58,
note u. blood, seed of the Church,
105, note a. admitted into higher
heaven at once, 120. St. Austin's
opinion concerning them, ib. address
to, 150. date of, ib. tit. supplies sent
to in prison, ib. 152. Holy Spirit
with them there, ib. the devil will
assault them there and how, 151.
compared to soldiers, 153. and
wrestlers, 154. women among them,
154, 155. their previous endurance
preparatory to their crown, 154.
cautioned against the weakness ofthe
flesh, 155. stimulated by sufferings
of heathen for mere earthly glory,
155 — 7. and from those naturally
entailed on man, 157. their cry for
vengeance when to be beard, 303.
Matrons, immodesty of in T.'s day con
trasted with early customs, 15.
Matter, made to obey God or be fruit
ful, (note o,) to Him in the Sacra
ments, 258. penetrated by spirit, 269.
heresies run upon the view of, 441.
Matthias, 452.
Mauritania, persecution there, 148.
Mammilla, 256, note e.
Mecenius, slew his wife, 16.
Medicine, invention of, 172.
Melampus, bis
Melito, Bp. of Sardis, his holiness, 124.
his journey to ascertain Canon of
O. T. ib. a maintainer of the Mil
lennium, 126. not a follower of
Papias herein, ib.
Men, bow classified by heretics, 440,
note 1. 441, note m. L

Menander, 43.
Menedemus, his respect of the LXX,
42, note e. an assertor of Providence,
ib.
Mercury, Gauls sacrifice adults to, 21,
172.
Messiee, 197.
Military service, whether meet for
Christians, 176, 177, 184, at length.
dangers of, 177. allowed to converts
who do not think fit to leave it, ib.
on what condition, ib. the question
not fully discussed as beside T.'s
purpose, 178. extent of Tertullian's
objections to, Note E, 184. con
demns free choice of, 185. Origen's
objections of the same character, ib.
no where maintains its lawfulness,
ib. Heathen and much more Chris
tian Priests to be exempt from it,
ib. fewer Christians found in it, ib.
Lactantius against it, ib. St. Basil
would restrain, not do away with the
Catholic practice, ib. advises such
as have shed blood in, to be kept from
holy Communion,ib.thispractised will
ingly by Emperor Theodosius after,
ib. not disapproved by S. Greg. Naz.
186. panegyrized by Basil, Ambrose,
and Augustine, ib. arguments of the
latter on both sides, ib. why ob
jectionable for a Christian to enter
on, 247.
Millennium, 101, note f. Note D, upon,
120. belonged to full soundness of
the faith, 121, 123. parable relating
to in S. Irenaeus, ib. S. Ir.'s doctrine
of, ib. 122. his authorities for it, ib.
the influence of it on the Saints, 122.
its use against the Gnostics, ib. the
language used to describe it symbo
lical, ib. its Feast sacramental, ib. and
note e. not carnal, ib. and 123, 124,
125. held by St. Justin M. 124. and
by St. Melito, 125. believed by most
in early times through Papias, ib.
126. comp. 128. Tertullian's opinion
of, ib. those who questioned it in two
first centuries unnamed, ib. first op
posed by Origen, ib. and then by S.
Dionysius Alex. 127- Nepos' view of it
thoughtcarnal,125.withnolikelihood, 127. a low doctrine of spread in Ar-
senoitis, ib. St. Jerome's opinion, ib.
128, 500. an undecided question in
his days, 128. believed by a chain of
Greeks, 128. St. Austin's opinion of
it, ib. different from S. Irenaeus, ib.
spoken tenderly of by him even when
his view changed, 129. held by
Apollinarius, 128, 129. reasons for
its being set aside, 129. substitution
of purgatory for it, ib. rejected gene
rally but not universally by the
12

516

INDEX.

Roman Church, 130. difficulties of
and safeguards suggested for the be
lief in it, ib. dependent on the Re
velations, ib. and on secondary ful
filments of prophecy, ib. expectation
of analogous to that of Elias, ib.
Mind, 441.
Minerva, 135, 172, 178. new scholars
offer to, 232.
Minervalia, 232.
Mines, Christians condemned to, 30.
Christians confined there, 81.
Minos, 60.
Miracles, wrought by Christians, 57,
note u, 59. when they ceased, ib. 58.
not with the Apostles, ib. done by
Christians, 217.
Miraculous shower, 14, note z.
Mithra, use of crown in his rites, 184.
his rites, 475, notes z, a. see Water.
Mixtus, applied to two natures in
Christ, 48, note h.
Money, evils of borrowing from heathen,
250.
Montanism, Tertullian's early bias to
wards it, 151, note e.
Montanists, cannot baptize, 287. the
contrary a mistake in St. Dionysius,
288. their view of penance, 349.
their quarrelsomeness in prison, 151,
note c, 159, note g.
Monuments, proof that resurrection was
naturally desired, 105.
Moors, 78.
Moses, a prophetic shepherd, 170. his
date, 43.
Mourning, rules of, 339.
Mucins, 104.
Mulier, 313, notes d, h.
Murcia, 198.
Musceus, 52.
Music, invention of, 172.
Mutius, 155.
Mutura, 63.
Mysteries, secret always, 18. profane
secluded from them, ib. master of
consulted by novices, 20. heathen,
stolen from earlier sources, 98.

N.
Name of Christ, its power, 60, and
note b.
Name of Holy Trinity, essential to
baptism, 293.
JVomesDivine,wbattheyguarantee,263. Nantia, 62.
Nations, particular, types of nations in
general in prophecy, 192, 193.
Nature, yields arguments for resur
rection, 100. instructsinmanythings,
168. duty of adhering to, 169.

Nebuchadnezzar, his penance, 344. type
of repentance, 369.
Necessity for sinning, none, 178.
Nepos, Bishop of Egypt, his view of the
Millennium carnal according to Gen
nadius, 125. but probably not in
reality, 127, and note h.
Neptune, 178.
Neptune Cucevnes, 197, 199, 202.
Nero, first persecutor, 13.
Nigidius, 464.
Niger, 76.
Non-resistance, a. Christian duty, 106,
note a.
Novatians, accounted heretics by St.
Cyprian, 287.
Numa, his nicety in superstition, 65.
Numa Pompilius, 52, 195. strictness of
his ritual, 475.

O.

Oaths, by false gods sinful, 249. even
in money contracts, 250. essence of
in the mind not the tongue, ib. though
dictated by another, ib. or in writing,
251.
Obelisk, in honour of the sun, 197.
Obstinacy,seemmg,af Christians,ite good
effects, 106.
Oil, used in miraculous cure, 147.
Olive, a sign of peace, 265.
Operatio, 310, note y.
Oracles, silenced by Christians, 68, note.
Origen, his objections to a [carnal]
Millennium, 126. the first who openly
impugned the doctrine, ib. doubtful
if he means to speak of that held by
the Church, ib. 127, note h.
Orpheus, 52.
Osiris, 171, 172.

Pandora, 170.
Pantheists, deny a Providence, 441,
note n.
Papias, his tradition relating to the
Millennium, 121, 122. induced most
to believe it in early times, 125.
Paradise, 98. intermediate state so
called by Fathers, 116. (at length)
different appellations of, ib. 117. an
imperfect state, 117. called Heaven
in a different sense from that of final
bliss, 118. Angels why in it, ib.
called Abraham's bosom, ib. and
Ades, ib. Abraham and the Patri
archs thought by some to have been
removed thither, 119. not in Heaven

INDEX.

517

as modern Romanists suppose, ib.
Tertullian's opinion upon it, ib. other
opinions, ib. harmonize, ib. St. Aus
tin averse to determining the place
of, 120.
Parthians, 78.
Paschal vigils, 426, note n.
Papian law, 11, note m.
Passion, the, reality of, 302, note q.
Patience, T.'s treatise on, when writ
ten, 327. his confession that he
lacked it, ib. 328. needful for any
good work, ib. 337, 343. praised by
heathens, ib. 347. God the rule of
Christian, 328, 333. how displayed
in Christ's ministry and childhood,
329. and in His Passion, 330. how a
witness of His divinity, ib. want of
it the cause of the fall of Satan and
of man, 332 — 36. and of all sin, 334.
example of in Abraham, 335. came
not by the Law but by Christ, ib.
gains God for our Father, ib. use of in
loss of goods, 336. in almsgiving, 337.
and Christian endurance, ib. 338.
in times of mourning, ib. 339. or
injuries, 340. under chastisements,
341. enters into the beatitudes, ib.
and into penitence, 343. and charity,
ib. its fruits in the body also, 344. as
instanced in Nebuchadnezzar, ib.
and the ease of continency, &c. ib.
345. and in Isaiah, Stephen, and
Job, ib. 346. portraiture of, 347. is
the abode ofthe Spirit, ib. on what
grounded, 348.
Patriarchs, not yet crowned, 117. laws
from, 165, 180. attended idolaters
within bounds, 244, note p. appear
ance to, 447, note f.
Paul, St. his counsel like a divine com
mand, 166, note 1. his baptism, 269,
272. agrees with other Apostles, 466.
made great use of by heretics, ib.
does not blame St. Peter for error in
teaching, 457. not superior in teach
ing to St Peter, 458. committed his
whole doctrine to St. Timothy, 459.
his death, 471. equal to St. Peter,
ib.
Paulianists, reject form of Baptism, 289,
note g.
Pay-days, mention of, 238.
Penance, public, see Confession, when
dropped, 406.
Pentecost, 240. why fit season for Bap
tism, 278. no fast on it, 240. note a.
Pepuzenes, cannot baptize, 287-
Peregrinus, the cynic, 155, note r.
Persecutors, infamous character ot, 13.
their death-bed, 146. visited with
bodily scourges, ib.
Persecution, began with Nero, 13
local, 78, note s. grounds ot, note t.

not retaliated, ib. waste of life in, 91 .
increases the Churoh, 105, note a.
leads to increase of the Church,
149.
Persians, incestuous, 23. worship sun,
38.
Peter, St. why reproved by St. Paul,
457, notes p. and q. his ordination of
St. Clement, question of, 465, note s.
his death, 471. see Bock. Keys.
Pharaoh, the type of impenitence, 369.
Pherecydes, 170.
Philosophers, named from founders of
places, &c. 9.
Philosophy, Christianity thought to be
a kind of, 93. its powerlessness against
daemons, ib. contrasted with Chris
tianity, 94, 95. its wrangling cha
racter, 96. may not blend with Chris
tianity, 442.
Philumene, 440. her feigned revelations
written by Apelles, 463.
Phlegon, on the darkness of the cruci
fixion, 51, note.
Phrygians, cannot baptize, 286.
Pictures, scanty in four first centuries,
111. disapproved when common, bv
St. Austin, ib. of Christ, &e. 114".
St. Mary, &c. 113. prohibited by
Cone. Eliber., ib. St. Paulinus' rea
son for them, ib. Epiphanius, his
zeal against one of them, 112. not of
Martyrs but Martyrdoms, ib. of Abra
ham's offering common, ib. import
ance of observing that they were of
histories not of persons, 112. ofthe
living placed on Churches, 113. of
one set over a workshop for a guar
dian, ib. disallowed by Pope Gregory
I. ll4. confusion on the subject at
Deutero-Nicene Council, ib. sum
mary historical statement concerning,
116. see Images.
Pilate's acta, their account of Christ,
13. his report sent up to Tiberius,
52.
Pileus, 211, note a.
Pindar, 33.
Pius, 14.
Piso, 16, 195.
Places, defiled by the things done in
them, 198.
Plank, emblem of repentance, 364,
note o.
Plato, 85,94, 95. believed the creation,
27. bis views of spirits, 53, note.
believes in angels, 54, and note.
believed body would not rise 136. _
Platonists, their opinions on Providence,
96. the creation, 97. state of the
soul, ib. fluctuating, ib.
Pleasing men, St. Paul's way of, 239.
Pleroma, 441, note u.
Pliny, his testimony, 5.

518

INDEX.

Polyearp, St. ordained by St. John,
465, and note r.
Polycrates, 29.
Pompey, 29. his entering the temple,
36.
Pomps of the devil, 181. see Renun
ciation.
Possession by devils, 147.
Prcesumptio, 136, note t.
Prayer, force of, 13. manner of with
Christians, 70. forms of, 70, note 1.
mode of, 71. for all conditions, 82. by
night, 83, note z. and at feasts, 84.
preparatory to Baptism, 278, note t.
of beasts, 321. of birds, ib. of our
Lord, ib. Lord's prayer a means of
remission, 394, 395, 398, note p.
T.'s treatise on date of, 298. tit. not
Montanistic, ib. new form of suits
the all-renewing Gospel, ib. reason
why St. John Baptist's prayers are
lost, 299. reasons for secrecy of, ib.
for forgiveness, is confession, 304. can
only be fittingly taught by God, 306.
obedience to commandments paves
the way for, ib. 319, 320. instances
in proof of this, ib. undone by persist
ing in wrath, 307. defiled, gloomy,
and enthralled spirits cannot pray, ib.
pure hands needful to it, ib. washing
not so, ib. though usual, ib. note m.
superstitions to be avoided in, 308.
humility befitting it, 309. loud crying
in, with the heart, note v. proof of
this from Jonah's case, 310. dress of
women at, 312. kneeling at when
dispensable, 317, note u. right always
at private morning prayer, ib. and on
fasts and stations, ib. meaning of in
junction to, ' every where,' ib. hours
for, 318. to use before bathing, ib.
and food, ib. and parting with bro
thers, ib. and strangers, 319. is the
spiritual victim, ib, to be in spirit
and in truth, ib. 320. might and dis
tinctive character of Christian, ib.
Prayer, the Lord's, 299. its sincerity
and fulness, ib. 300. the first words of,
express honour to the Holy Trinity
and Mother Church, 300. see Fa
ther, first petition praises God and
prays for all men, 301. its fulness
reason of its stopping short, ib. second
petition fulness and universality of
its request, ib. figurative and simple
meaning of, ib. asks for the substance
and power of God's will, ib. special
meaning of as applied to the Father,
302. premonishes patience, ib. third
petition does not pray for the pro
longing of the world, but for sooner
reigning, 303. fourth petition, its con
nection with the foregoing, ib. under
stood by T. of earthly, but, rather, of

spiritual wants, ib. specially of the
Eucharist, ib. and by other Fathers,
note z. of Christ by some, ib. prays
for union with the Church, 304. ex
cludes luxuries, ib. and thought for
the morrow, ib. fifth, its connection
with fourth, ib. what it implies, ib.
305. sixth petition, its connection
with fifth, ib. does not imply that
any is tempted of God, ib. but by the
devil as seen in the Lord's tempta
tion, ib. its fulness and efficacy, 306.
Prayers and Eucharists uni versal, 3.
Preaching, only introductory to Bap
tism 273. more honourable to the
officiator, ib. note r. must be backed
by consistent life, 327.
Prescription, T.'s book on, 434. written
before his fall, ih. as shewn by his
mode of speaking of the Paraclete,
ib. the Church, ib. and the Incarna
tion, ib. and from other arguments,
435.
Priapus, 170.
Priests, their character belongs to all
Christians, 206, note p.
Priscillianists, allegorize away the force
of Scripture, 451, note o.
Prison, bouse of the devil, 151. those
in it relieved by the Church, 150, 152.
hides the world's sins from those in it,
152. ~
Processio, 478, note x.
Proculus Torpacion, 47.
Proeleusis, the, 47.
Prompters, used by heathen in prayers,
10, and note b.
Prophecy, instances of, 44. warrant for
future fulfilments, ib. its time one,
ib. foretold the coming in of the
nations, 46.
Prophets, heathen drew from them, 96.
obscure, ib.
Proverb, ' from sky to stye,' 214.
Providence, attested by soul, 134.
Psalms, used at feasts, 84. the Alle-
luiah, 319, notes i. and k.
Ptolemy Mendesius, 43.
Ptolemy Philadelphus, his zeal for let
ters, ib. sends for Hebrew Scrip
tures, 42. and gets them trans
lated, ib.
Pudens, mild to Christians, 146.
Punishment, eternal, 92. not to be re
joiced in by the uninspired, 218, note
a. of the bad, good, yet not to be re
joiced in, 209. civil, whether to be
administered by a Christian, 244,
note r.
Purgatory, see Note on Paradise. Dead,
prayers for.
Purple, dress of rulers, 245. mark of
high birth with Barbarians, ib. when
idolatrous, ib.

INDEX.

519

Pyrrhzts, 56.
Pyriphleget/ion, 98.
Pyrrho, 106.
Pythagoras, thought the world eternal,
27, 94. '
Pythagoreans, their doctrine of trans
migration of souls, 136.

Q-

Quietness, thought by some philoso
phers to be pleasure, 216, note s.
Quinquatria, 232, note b.
Quinisextum, 295.
Quintillians, a division of Montanists,
266, note e.
Quintilla, anti-baptist, 256.

E.
Raven, of what a type, 252, note f.
Reason, source of law, 165. justifies
Christian traditions, 166, note n. of
God, 298, note b. heathen devoid of,
349.
Rebecca, veiled herself, why, 165. her
veiling, 317.
Records, Egyptian, Chaldean, and Phe-
nician, 43. heathen, far later than
Scripture, 42.
Regeneration, none by heathen lustra
tions, 260, note c.
Regulus, 104, 155.
Religion, of Romans, whether the cause
of their prosperity, 63 — 66, 70. the
way to national prosperity, 74, 77.
Reminiscence, absence of a proof of the
soul's being created, 100.
Remission, three sorts of, 395, note o.
Renunciation, in Baptism, 162, note p.
181, 193, 196, 204, note m. 227. its
place in different rituals, ib. 163, note
q. forms of, ib.
Repentance, in man's power, 267. date
of treatise on, 349. heathen notions
of, ib. 350. not to be repented of, ib.
note r. 352, 356. in God what, 350,
note g. prepares for faith and abode
of the Spirit, 351. how it fulfils
righteousness, 352. needful for sins
of the mind as of the body, 353.
God's desire of it in man, 354. His
attestation that it is good, 355. re
lapse from, a preference of Satan to
God, 356, 357. is perverse and hypo
critical, ib. precedes pardon even in
Baptism, 358. needfulness of this as
preventing a fall, 359. fear instru
ment of, 360. ought not to be needed
by Christians, 361. in what sense, ib.

note b. but once in public, for seven
centuries, 362, note d. hopes of en
couraged in our Lord's threatenings
and parables, 363. mode of true, 365,
and note o. is not to be delicate, 347.
backwardness in, contrasted with the
self- degradation of candidates for of
fice, ib. 368.
Representaneo?, explained, 68, note b.
Rescript of M. Aurelius, in favour of
Christians, 14.
Resurrection of man most probabili
ties in favour of it, 100, 101. of the
body, disbelieved by heretics, 466.
Revelation, a., 242.
Revelations, sought by Christians, 217,
note u. Allix makes this a tendency
to Montanism, ib. to St. Cyprian, ib.
Revenge, to be left to God, 340.
Rhadamanthus, 60.
Rhodes, 85.
Ring, nuptial, used by Romans, 15.
Rites, heathen from Jewish, 260, note
c. idolatrous from Satan, 474, 475.
Rock, on which the Church is founded,
interpreted by T. of St. Peter's per
son, 492. though in an heretical
sense, ib. opinions of other fathers
the same way, in what sense, ib.
St. Austin retracts his personal ex
planation, ib. as does Tertullian, ib.
others understand it of the faith of
St. Peter, 493. this not opposed to
the former, since each Apostle could
be a rock only through faith in the
Rock, ib. the same fathers use the
two interpretations, ib. 494. yet
chiefly refer it to Christ and faith in
Him, 494, 495. St. Leo's testimony
to its meaning the faith in Christ as
confessed by St. Peter, 495—497. the
rock according to him revealed faith
in Christ the Rock, 497.
Romanists, modern, their opinions, see
Images, Paradise, &c. &c.
Romans, disregarded sumptuary laws,
15. change old customs, 16.
Roman Empire, supposed to be Anti
christ, 72, note u.
Rome, its suburbs under the Bishop,
469, note g. nature of authority of
discussed, 470, notes i. and k. her
orthodoxy, 471, 472.
Romulus, his disappearance, 52, 195,
199.
Rudis, 211, note d.

Sabmans, trade with, 89.
Sabbath, done away by Christ, 219,
240. wrong not to kneel on, 317.

520

INDEX.

Sabellians, cannot baptize, 286.
Sacrament, its original meaning pre
served, 153, note m. the, see Bap-
thm. Cainites anti-baptists, 255,
note b.
Sacrifice, Christians tempted to, 66.
Sacrifices, for Emperor's health, 76.
Saints, their state short of perfect in
Paradise, 117. see Paradise, see
Christ's Humanity only, 118. three
fold habitation of (in S. Irenaeus),
122. enjoy the Millennium, 123.
nature of their reign, ib. to judge
the world, 152.
Salii, 26, 83.
Salvation, a name of Christ, 351.
Samosatenes, cannot baptize, 284.
Satan, secret author of hatred towards
Christians, 7, note h. 8. implied men
tion of his name by heathen, 135,
note p. his attributes according to
Christians, 135. his imitations of the
truth to cozen men, 260, note c. 261.
his rage against men, 362. to be
judged by the saints, ib.
Satisfaction made for things past, 279.
Note K, p. 369. Estius' definition of
it, ib. illustration of the use of the
word from the classics, 370. how
used by the Fathers, ib. by S. Cy
prian, of penitential acts to Godward,
371. and by St. Augustine, 372. or
also to the Church, ib. and by St.
Ambrose, ib. of St. Peter's confes
sion by tears, ib. by St. Leo as equi
valent to repentance, 373. as by St.
Chrysostom, ib. of penitential acts
by St. Maximus and St. Gregory, ib.
no equivalent to it in Greek, 374,
and note d. asimplying self-affliction
held of old acceptable to God, ib.
St. Ambrose's instances of it, ib. and
of other Fathers, 375. inherent fit
ness of it, ib. St. Augustine's scien
tific statement of it as such, 376.
contrasted with the Roman view,
ib.
Saturn, 134, 170. human sacrifices to,
21. Baal or Moloch, note k. first
god, 25, 26. Italy named after him,
26.
Saturnalia, 89.
Saturninus, 145. Claudius, commended,
171, 175, 178, 181.
Scapula, address to, 142. date of, ib.
tit.
Schism, see Heresy.
School-masters, their office involved
idolatry, 232.
Scipio, 29.
Scripture, the majesty of divine, 44.
read at feasts, 84, note a. what it
does not command it forbids, 161,
note m. width of its bearing, 192.

its sense sometimes general though
the terms are special, ib.
Scriptures, used only by Christians, 132.
their antiquity, 140. removed on per
secution, 150. do not belong to here
tics, 449. all heretics profess to fol
low them, ib. note 1. discussion for
bidden by them and of ill conse
quences, 450. and inexpedient as
confirming heretics, 451, note q. the
guide in reading, 453, note u.
reading of a proof of a Church's
Apostolicity, 470, note h. agree with
the Church's teaching, 473. framed so
as to supply heretics with matter, 474.
Scylla, 29.
Scythians, 22.
Secret crimes, Christians charged with,
17, 20. source of the charge, 20.
Seneca, declaimed against superstition,
30, 106.
Senones, seized the capitol, 86.
Senses, their ministry in attaining know
ledge, 167, 208.
Septuagint, account of, 41.
Serapis, 16, 317. feasts of, 83. the
LXX kept in his temple, 42.
Serenus, destroys images, 114.
Serpent, made by Moses why allowable,
225, note f. 226. full meaning of the
type, note g. other .views of, ib. may
be combined with this, ib.
Sessiee, 197.
Seventh Day, a feast with heathen, 39,
note 1.
Severus, repeals Papian laws, 11, note
m. incurs his conniving at escape of
Christians, 146. father of Antonine,
mild to Christians, 147, 151, note g.
Shows, objection to 169. public, T.'s
treatise on, in Greek, tit. date of, ib.
187. not Montanistic, ib. kinds of
objected to, ib. note a. forbidden by
Theodosius at what times, ib. and by
Zeno, ib. fascination of, 188. and
note b. arguments for and against
them, ib. 189. their furnishing a use
of the things of God no excuse and
why, ib. note m. abstinence from not
commanded in Scripture, 191. yet
implied, ib. whole apparatus of idol
atrous, 193. and the origin of them, ib.
194. from Etruria, ib. and tit. (in
stances of these, ib.) and equipments
of, 196, 200. and the places of, 197.
and the performances, 198, 201. sa
crifices to appease the dead, 202, 203.
attended by devils, 203. and so not to
be partaken of by Christians, 204. by
worse pollutions than eating things
offered to idols, ib. further grounds
against, ib. opposed to the quiet in
dwelling of the Spirit,205. proverbial
madness of, 206, note n. shocking im-

INDEX.

521

modesty of, 207, note s. 211. there
fore neither to be looked at nor list
ened, 208. artificial feats in, an
objection to and why, ib. their cruel
and impiety such as Scripture con
demns, 209. this objection addressed
to heathens, ib. defended absurdly
from fact that God sees them unde-
filed, 210. the things represented
admitted wrong, the representations
so also, ib. things shunned in private,
inconsistently tolerated in them, 211.
condemned implicitly by infamy of
actors, ib. 212. contained a parody
on Christian things implicitly, 212.
displeasing to God from unreality, ib.
a worship of the Devil, 213. and so
renunciation of a badge of Christians,
ib. repugnant to all subjects of Chris
tian thought, 214. specially the Eu
charist, ib. visitations on frequenters
of, 215. communion of devil with, in
them, ib. their good sentiments a
bait for the bad ones, 216. their
place supplied to Christians by things
invisible, 217 — 19, note i.
Simon Magus, 32. not confounded with
Semo Sancus, ib. note x. bis worship
of Angels, 468.
Sin, committed by violating the Church's
rules, 160. all, idolatry, 221. of graver
cast appearance of slighter conniv
ance at, to be avoided, 234. account
of, 352. different kinds of, ib. 353.
lies in the will, ib. 354. original,
277, note o.
Sins, classified differently by the Fa
thers and Roman Church, 392. how
by Origen, ib. how by St. Augustine,
393—96. distinct remedies for, 397,
398, note p. all wilful, grievous when
in the Lord, 425.
Slaves, children of female, slaves also,
429.
Socordius, 58.
Socrates, 29. his oaths, 34, note 1. dis
paraged the gods, ib. honoured after
wards, ib. bis daemon prohibits but
does not direct, 53, note, his laxness
about marriage, 82. bis death, 93.
Sorcerers, punished since the Gospel,
231.
Sodom, see Gomorrah.
Soldiers, their duties, emblems of Mar
tyrs', 153. of Christ, see 177,
181.
Son, generation of, 47, 48, and notes.
birth of a virgin, 48. not a second
God, ib. a new Name of the Father,
300. was the will and power of God,
302, note s.
Sons of God, opinions on the meaning
of, 54, note e. not applied to men in
O. T. ib.

Soothsayers, expelled Italy, 220, tit.
Sophists, a title given to soothsayers,
231, notez.
Soul, the, a witness to God, 39, suffers
through the body, 99. Tertullian's
opinion of it, ib. note x. thought
immaterial by most, ib. Tertullian
held the soul in some sense corporeal,
99, note x. testimony of, one of
Tert.'s acutest works, tit. 131. date
of,ib. its witness to the truth, 132, &c.
eternal according to most philoso
phers, ib. divers theories of its origin,
ib. evidence of the inexperienced,
sought for, 133. made, not born,
Christian, ib. its witness to one God,
ib. to His goodness, ib. and man's
corruption, ib. from its natural fear
of God's anger, 134. from the use of
the word ' God,' 134, 135, 140. at
tests existence of demons as of a
Providence and a Judgment, ib.
transmigration of less credible than
re-assumption of body, 136. attests
by its fears that death is evil to it,
137. by its desire of posthumous
fame its immortality, ib. instructed
through nature by God in its dictates,
138, 140. teaches selfsame things as
Christians do, 139, and note h. futility
ofobjectionstotbis, ib. this teaching if
not natural, borrowed from Scripture,
140. summing up of its attestations,
140, 1. in protestations, in language,
&e. its witness against itself, 141.
Species, see Genus.
Speusippus, 94.
Spirit, Holy, animates all souls, 100.
alone gave a law to the world, 107.
not to be disquieted in us, 205. is the
Baptizer, 250. received in Baptism,
262, note m. the Trinity in Him, 264,
note p. His descent into Christ, 266.
Spirit, see Christ, applied to all Three
Persons, 324.
Spirits, acknowledged by heathen philo
sophers and poets, 53.
Spitting, a mark of contempt to idols,
235, note k.
Stations, Eucharist received upon, 176,
note g. 311, notes z, a. 312. solemnity
of increased by standing near the
Altar, ib. 425, note 1.
Stephen, St. his patience, 345.
Stephen, St. of Rome, his view of
Baptism out ofthe Church, 281. see
Baptism heretical.
Stereulus, 63, 64.
Stoics, their opinion of the arts, 132,
note h. Pantheists, 441, note n.
Strangled things, allowed to be eaten,
108. especially by the Latins, ib.
not promiscuously, 109.
Substantia, being, 154, note r.

522

INDEX.

Succession, the, a safeguard against
heresy, 465, and notes, 469.
Sufferings, of Christians, voluntary,
103. joyous at last, ib. in what sense
unwilling, ib. praised for human
glory, 104. made an argument
against Christians, 88, note a.
Sumptuary taws, 1 5.
Sun-worship, Christians accused of, 38.
by the Persians, ib. and other
heathen, ib.
Sun, emblem of the Trinity, 47, noU-s
a, b. obelisk in honour of, 197.
Sunday, a feast day, 38.
Suppers, extravagance of among Ro
mans, 15.
Susanna, veiled he i self, why, 165.
Suspicious, to be suspected, 20. blind,
24.
Sword, taken away by Christ, 247.

T.

Tacitus, his account of Christians, 36.
Tarpeii, 86.
Tatian, denies Adam's salvation, 369,
note a.
Taxes, paid by Christians honestly, 90.
Temple at Jerusalem, no image there,
36. worship there, 37.
Temptation, the, purport of, 279, note y.
280, note z.
Tertullian, misinformed about Anto-
nine's letter, 14. his opinion concern
ing Paradise, 119, 120, note d the
Millennium, 120. his views of the
Millennium, 125. spiri to al,ib. thought
all righteous were to rise within the
Millennium, 126. his vehemence
leads him to forget what he describes,
218, note a. aims at impressing hea
then in his treatises to Christians, ib.
his opinion on civil punishment, 244,
note r. his opinion on our Lord's
want of comeliness, 246, 252, Note
F. at length, difference of this from
St. Austin's, 253. his saying Credo
quia impossibile est, 256. meaning
of, ib. note h. held heathen rites to
be copied from Jewish, 260, note c.
his false view of a Church after his
fall, 263, note p. his peculiar view of
the withdrawal of the Holy Spirit
from St. John Baptist, 267, note e.
his view of the Apostles' baptism,
270, note k. his habit of looking at
once to the end, noticed, 271, note n.
his opinion of infant baptism, 277,
note o. of original sin, ib. begs to be
remembered in his reader's prayers,

280. his subsequent error deprived
even his approved writings of autho
rity, 298. tit. contends that pre
scription is no argument for truth,
316, note q. see Preface.
Testament, New, its doctrines corrupted,
97, see note o.
Thales, his account of God, 94. is
ascribed to others, note r.
Thallus, 26, 43.
Thanatius, 58.
Tlianks to God, a formula at martyr
dom, 4, note.
Theatre, &c. avoided by Christians, 80.
Theatres, destroyed by early Roman
law, 15. licentious, and put down by
censors as such, 200. temples of
Venus, ib. full of devils, 196, 203,
note k. 214. God absent from, 213.
Thecla, acts of, 275, note h. a for
gery, 276.
Themistocles, 29.
Thysdris, 146.
Tiberius, proposes in Senate to make
Christ a god, 12. Christianity began
in his reign, 17.
Time, two states of, 101.
Toga Virilis, 243, notes 1. and m.
Torture, hindered not confession, 62.
Tortures, used to make Christians deny
the truth, 6.
Trades, unlawful, necessity no excuse
for, 225, 228, 229. none idolatrous
allowable, 236. excuses for such re
futed, ib. abandoned for Christ, 237.
Tradition, Apostolic, 38, note k, extr.
a guide in doubtful cases, 161, note
n. 166. whether unwritten should be
received, ib, 162, note o. doxology
received upon it, ib. and mixture of
water with the wine, ib. equal when
universal to the decrees of Councils
in St. Austin's judgment, ib. rules
for deciding which are so, ib. and in
doubtful cases, ib. justifiable by rea*
son, 165, &c. catholic, infallible for
practical purposes, 461. primitive
from God, 472.
Trajan, his orders to Pliny, 5. iniquity
of his sentence, ib. foil? laws against
Christians, 14.
Transmigration of souls, 136. a. cor
ruption of belief in the Resurrection,
98. less credible than it, 99, 100.
Treason, theory of, 75, note n.
Treaties, made with blood, 22.
Trinity, dwells in the, reference to
in promise to two or three gathered
in Christ's Name, 263, note p.
Name alone of, its efficacy the
point at issue in question of heretical
Baptism, 281. of man, 440, note 1,
441, note m.
Trophonius, 52.

INDEX.

523

Truth, how worshipped by Christians,
36. by whom corrupted, 97. then
derided, ib. testimonies to in heathen
writers, 131. unvarying and so of
perpetual obligation, 210. precedes
resemblances of it, 462.
Types, see Animals, Jews, Serpent, &c.

TJ. V.
Valentia, 62.
Valentinus, 441, note m, 473, note u.
was a Platonist, 462. his amending
of sound doctrine, 464. disbelieves
resurrection of the body, 466. his
endless genealogies, 467. traces the
fault of one JEon to the production of
God the Creator, 468. see JEons.
Varro makes 300 Joves, 34.
Veil, women to use it at prayer, 312.
Verus, 14, note a.
Venus, 178. theatres, temples, to, 200.
Vepronius Candidas, skreens a Chris
tian, 146.
Vespasian, 14.
Victor, Bp. of Rome, sides with Monta
nists, 155, note g.
Virgins,mchxied in 'women, '312 — 315.
duty of bashfulness in at Church,
315,316. numerousnessof consecrated
virgins, 316, note p. to be veiled as
married to Christ, 316.
Vision, a brother chastised in, 242.
Unbelief, stumbles at simple, 256.
Unreality of worldly things, 181.
Volcanoes, unwasted, 102. forerunners
of a greater fire, 368.
Vulsinii, 86.

W.
Washing, abstained from a week before
Baptism, 163. in heathen rites, see
Water, in Jewish, 274. before
prayer, 307, note m. reason of,
ib. note n.
Water, man reformed by it, 257- dignity
of from the creation, ib. dry land
founded upon, 258. source of creation
and re-creation, ib. praises of, ib. is
Christ's, ib. note q. figure of Baptism,
ib. sanctified by the Spirit, 259.
through prayer,ib. immaterial where
they were, ib. imbibes the power of
sanctifying, 259. its cleansing power
typical, ib. 274. healingpowers given
to, 260. use of in heathen rites of
Isis and Mithra, ib. in Ambarvale,
ib. note h. regeneration fancied to
be by, ib. and other lustrations, ib.
note c. might imparted to since the
Incarnation, 262. sweet soundsdrawn

from, 264, note p. manifold religious
uses relating to, 265. Christ never
without it, 266. Baptism the Sacra
ment of, 270. see Baptism.
Water and Blood from Christ's side,
274, note z.
Way, a name of Christ's religion, 307.
Whitby, Dr. falsifies the Fathers'
opinions of the Millennium, 125,
note g. 126, note h.
Widowhood, its difficulties, 418, 421.
contrasted with those of virginity,
418.
Widows, encouraged to delay Baptism,
278.
Wife, Tert.'s 1st book to, 409. probable
date of, ib. why wished by him not
to marry again, 410. one allowed to
clergy in what parts, Note N, 419,
at length. 2d book to, 421. abates
somewhat, ib.
Wild beasts fed on blood, 23.
Will, cause of sin, 353, 4. of God, 325.
Wine, matrons forbidden it in early
Rome, 16.
Wolf, of what a type, 252, note f.
Women, chastity of Christian and hea
then compared, 82. not to officiate in
Church, 256, note 1. not allowed
anciently to baptize, 275. diversity
of custom herein, ib. note q. unmar
ried should delay baptism, 278. their
dress at prayer, 312. title of all
females in Scripture, 313 — 15. mar
ried why they should veil, 316.
Wood, its use to heal waters, 266. of
what a type, ib.
Word, the, how believed by heathens,
46. of God, 298.
World, governed by fixed laws, 28.
adopted for man, ib. the, a prison,
152. of God, the things of it of the
devil. 206. its enmity with God,
Apol. fin.
Worship, prevarication about, implies
rejection of, 52. instruction about,
given by men as Moses, &c. ib. of
heathen a lie, 61. willingness the
essence of it, 68.
Wrestling, a work of the devil, 209. of
Christians, 217.
Writing, as bad as speaking wrong,
250, 251. argument from Zacharias
for their equivalence, 25 1 .

Xystarches, 154, note q.
Z.
Zacharias, his writing equivalent to
speaking, 251.
Zeiio,his belief,46,note y.94. ofElea, 104 .

INDEX OF TEXTS.

GENESIS.

i. 1.
6.7.
9. 10.
20.
26.27.
ii. 2.7.
iii. 7.
17, 18.
iv. 24.
vi. 2.
xv. 6.
xxiv. 2.
xxviii. 1.
xiv. 24.

257258 ib.
ib.ib.ib.
262
190, 262, 313
313
262315 182
305314
335 180 ib.
306

2 KINGS.

EXODUS.

viii. 5.

159

xv. 26.

266

xx. 4.

212, 223

7.

233, 248

xxi. 24.

335

xxiii. 13.

233, 248

xxxii. 6.

173

LEVITICUS.

xxii. 8.

23

DEUTERONOMY.

xix. 15.
xxi. 23.
xxii. 5.
xxxii. 2.

1 SAMUEL.

xiii. 14.
xvi. 7.

455
338
213, 243 357

437 ib.

i. 10.
xix. 11, 12.

NEHEMIAH.
xii. 27. JOB.

320
347

173

i. 6.

54, note e.

ii. 1.

ib.

9.

346

vii. 5.

ib.

xii. 10.

ib.

xxxviii. 7.

54, note c.

PSALMS.

i. 1.
3.
ii. 12.
viii. 5.
xvi. 8.
xx. 7.
xxii. 16.
xxiv. 7 — 10.
xxxiii. 6.
xlii. 2.
3.
Iii. 6.
lviii. 10.
xevi. 5.
cix. 8.
24.
cxi. 10.
ex v. 4.8.

PROVERBS.

xix. 17.
xxi. 1.

191, 216
243, 356 219 183
319 180 50
183 50
329 ib.
218 ib.
248452 87
429, 478 174
174, 224

352 302

526

INDEX OF TEXTS.

Vlll
ix

ECCLESIASTES. 11.
4.

329 68

ISAIAH.

vn. xi
xiv.
xxviii xl.
xliv. Iii.
liii.

liv.
lxv,

2.
11. 12.
14.15.17, 18.
12.
18.
9, 10.
9. 1.
2.9.31.3. 15.
8. LXX.
20. LXX.
5.2. 3. 7.
5. 2.

300319
ib.
240
308418 174
368
49,50
267, note e.
180 184
218 172
263355
224 ib.
239246252330 182 50

JEREMIAH.

vi u.
xxxi.

LAMENTATIONS.
iv. 9.

363 278 94

22

EZEKIEL.

xviii. 23.
30.
xxi. 26.

DANIEL.

iii. 12.
21.
iv. 32, &c.
33.
vi. 5. 22.

304, 354354 44

242308
344369
242320

vi. 6.

ii. 28.

viii. 9.

V. 1.

iii. 1.

i. 1.

HOSE A.

JOEL.

AMOS.

MICAH.

MALACHI.

WISDOM.

363

351

50

48

263

442

SONG OF THE 3 CHILDREN.

ver. 26. 27.

SUSANNAH.

ver. 32.

BEL AND DRAGON.
ver. 33.
34.

320 ib.

165

320 ib.

ST. MATTHEW.

ii

1.

12.

iii

2.

3.

8.

10
11.
12.
iv
21.
22.
V
3.
4.
5.
9.
230
ib.
351
263 279
180,355 268
416, 437237 ib.
341
180, 342342 ib.
INDEX OF TEXTS.

527

\. 11.

338, 342

xi. 27.

454

12. 14.

338, 341

28.

159
243
xii. 36.
208, 338
15.16.
460
37.
247
240
xiii. 11.
455
20.
222
24.
4U4
21.
250
29, 30.
8S
22.
307, 335
40.
156
23.
306, 342
xiv. 25.
266
24.
207
xv. 13.
437
25.
143, 342
14.
448
28.
222, 354
24.
443
32.
424.
26.
304
34.
234, 250
xvi. 18.
455
37.
460
19.
ib.
39.
212, 337
24.
236
40.
337
25.
177
44. 72
142,
301, 320, 335
xvii. 1.
153
45.
328
1, sqq.
455
46.
142
xviii. 16.
450
48.
ib.
17.
263
vi. 1.
427
20.
431
6.
299
22.
305, 342
7.
ib.
27.
304, 305
8.
ib.
xix. 12.
344, 416
18.
300
21.
236
21.
153
23.
430
24.
179,
215, 236, 425
29.
236
25.
237, 414
xx. 16.
274, 437
27-
212, 414
xxi. 25.
266
28.
236, 414
xxii. 21.
179, 241
31.
236
28.
410
32.
304, 414
30.
ib.
33.
303
xxiii. 9.
300
34.
304, 414
31.
308
vii. 1.
340
xxiv. 7.
44
3.
83
12.
ib.
6.
278
427, 459, 476
19.
415
7.
280,
306, 442, 443
24.
479
8.
280, 338
xxv. 18.
459
9.
304
27.
459
15.
338, 438
xxvi. 27.
164
16.
463
29.
122
44.
351
40.
305
viii. 20.
246
41. 154, 279, 305
, 345, 412
22.
272
52.
159
176, 330
24.
271
53.
330
ix. 9.
237, 272
56.
303
16.
298
xxvii. 24.
266
17.
ib.
37.
183
x. 5.
443
64.
219
16.
265
xxviii. 2.
263
23.
159, 411
13.
219
27.32, 33.
459
19.
272
443, '452
177
20.
263
33.
238
36.37.
17
176, 272, 306
ST.
MARK.
39.
337
i. 4.
268
40.
318
20.
272
42.
266
ii. 7.
267
xi. 5.
50
iv. 34.
452, 465
8.
246
41.
50
11
271
vii. 20.
208
528

INDEX OF TEXTS.

viii. 38.

238

ST. JOHN.

ix. 43.

228

49.
102
i. 1.
50
x. 8.
431
3.
50
14.
277
12.
300
xiv. 21.
463
33.
299
25.
122
ii. 2.
266
xvi. 20.
452
20.
154
iii. 5.
26S
,272
30.
299
31.
26fi
,299
ST. LUKE
32.
ib.
iv. 2.
268
,275
i. 1.
460
6.
266
11.
309
23.
319
35.
323
24.
ib.
iii. 3.
351
v. 4.
261
11.
337
18.
219
14.
17, 247
30.
302
iv. 2.
305
31.
456
4.
280
39.
442
vi. 20.
430
43.
300
21.
236, 342
68.
437
24.
336, 430
vi. 33.
303
37.
305, 342
35.
ib.
40.
468
38.
302
vii. 48.
272
63.
299
50.
ib.
66.
437
ix. 54.
329
vii. 37.
266
60.
237
viii. 14.
171
62.
236
48.
219
x. 5.
319
x. 30.
300
xi. 5.
304, 445
xii. 4.
438
10.
445
28.
301
xii. 2.
359
xiii. 5.
266
16.
304
8.
270
22.
ib.
10.
270
308
50.
274
25.
455
57.
166
31.
274
xiv. 28.
236
32.
ib.
xv. 4.
364
xiv. 6.
153
8.
363, 445
27.
431
10.
363
xv. 18, 19
1
11.
343
xvi. 7.
267
11, &c.
364
12.
455
29, &c.
ib.
13.
443
455
xvi. 9.
337
20.
180
216
238
11.
430
30.
437
29.
442
xvii. 6.
301
xvii. 27.
415
xviii. 11.
247
28.
ib.
20.
459
xviii. 1.
317
xix. 26.
455
3.
445
34.
266
10.
309
xxi. 20.
455
27.
237, 257
42.
448
xxii. 10.
278
ACTS.
19.
303
28.
279
i. 11.
278
29.
ib.
20.
452
42.
302
ii. 15.
318
61.
352
iii. 1.
ib.
xxiii. 50.
192
16.
ib.
xxiv. 27.
455
iv. 27.
264
INDEX OF TEXTS.

v. 39.

146

vii. 60.

345

viii. 21.

232

26.

276

ix. 15.

277

x. 9.

318

37.

266

40.

51

xv. 6.

262

20.

23

xvi. 25.

317, 320

26.

ib.

xix. 2.

267

xxii. 10.

272

xxvi. 28.

132

xxvii. 35.

318

ROMANS.

i. 20.

350

21.

86

26.

94, 168

ii. 14.

168

24.

239

v. 10.

217

vi. 3.

278

5.

359

viii. 19.

302

20.

168, 173

ix. 21.

355

23, 24.

173

xii. 1.

173, 308

14.

147

15.

237

16.

ib.

17.

340

19. 176.

340, 352

20.

337

1 CORINTHIANS.

i. 10.17.
20.
27.
iii. 1, sq.
4. 12. 16.
17.19.
iv.7. 12
v. 10,11
vi.-2. 3.
7. 12

13.

439, 460273 231
267, 440
461 273 ib.
173
424
208, 440315 72
225
239, 251424
152, 428
362 176
275

xiu xiv, xv,

i. 15.
19, 20.
27. 29.
.7. 9. 12, &c.
13.
14.
'15, 16.
17.17, 20.
20.22.
23. 25.26.27.28.30.
31. 34.
36. 37.39. 40.
.2. 6.7.10.
14.
20. 22.25.
.4. 11.19.
20.21.24. 28.32.33.
• 2. 3. 4.
5.6. 7. 10.14.15.18.19.
31.
. 4.8.26.
. 4, &c.
35. 12.
33. 36.53.

435

529 425 ib.
416 415
412, 422, 423
411 422
428424423 166
423
1«6, 225 181
181, 246 160
411
417 ib.
423174
412 ib.
421
181,421,431 166
461 133
238
175, 176 175458
239, 458 154
266, 334
226, 411
171,201 ib.
ib.
208 175
239
239, 431 478 182
314
165, 314
312, 315 182
182, 314
168, 315
315
439, 474
, 438, 439, 463, 474
375 280446 366
343276
466
418, 425 100417

M m

530

INDEX OF TEXTS.

2 CORINTHIANS.

COLOSSIANS

ii. 15.

152

ii. 8.

441
v. 4.
101
18.
467
10.
478
iii. 5.
221, 234
vi. 14.
215
15.
175
17.
ib.
1 THESSALONIANS.
ix. 7.
427
xi. 2.
182
iv. 13.
339
14.
440
14.
339
xii. 4.
458
v. 21.
438
xiii. 1.
263, 455
7.
239
i. 4.
1 TIMOTHY
441, 467
GALATIANS
18.
459
19.
234
i. 6.
461
ii. 2.
72
8.
48, 440
8.
317
10.
239
9.
182, 312
18.
457
12.
256
24.
ib.
iii. 6.
476
ii. 9.
ib.
iv. 1.
440
12, sqq.
ib.
3.
467
ill. 1.
461
v. 9.
417
13.
338
10.
426
27.
269
12.
428
iv. 9.
467
13.
418
26.
180
23.
172
v. 1.
152, 466
vi. 4.
450
7.
461
10.
336
20.
439
12.
13.
20.
154
459
234, 459
EPHESIANS
ii. 12.
423
2 TIMOTHY
19.
180
iii. 15.
413
i. 14.
459
iv. 4.
366
ii. 2.
ib.
5.
273, 366
3.
312
26.
307, 342
4.
ib.
27.
317
17.
441
30.
150, 205
18.
467
31.
205
19.
437
v. 4, 12.
208
25.
239
8.
152
iii. 16.
313
vi. 12.
474
iv. 7, 8
183
13.
159
8.
157, 346
16.
346
13.
172, 308
17.
169
TITUS.
PHILIPPIANS.
i. 5.
417
15.
174
i.23.
216,
339, 414
ii- 7.
239
ii. 15.
173
iii. 1.
242
iii. 13.
412
5.
193
15.
166
9.
441
19.
181,
413, 419
10.
439, note f. 450
20.
154, 180
11.
439
iv. 15.
x. 24.
25.
xi. 13.
37.
xiii. 12.

INDEX OF TEXTS.

HEBREWS.

304, 437
431 ib.
1,180 345
319

ii. 22.
iii. 2. 13.15.
iv. 3.
v. 6.
21.

531 467
262, note k. 1
222 467
274 175

JAMES.

2 JOHN.

i. 13.
iv. 12.
v. 11.
17.

1 PETER.

iii. 1.
3.9.
iv. 11.

2 PETER.

iii. 7.

305
340
345320

182
312 72
250

265

1 JOHN.

i. 1.
ii. 15.
16. 19.

329, 413, 437
205
204 438

i. 10.

446

REVELATIONS.

ii.4. 7.
10.
11. 14.
20.
24.
iii. 2. 17.
19.
iv. 4.
8.
v. 10.
vi. 2.
9. 10.
x. ].
xii. 9.
xiv. 14.
xviii. 4.
20.

363 183 ib.
363
363, 467363
222
363 ib.
341
182, 183
301 184 183
303 ib.
183416183
180
218

INDEX OF GREEK AND ORIENTAL WORDS.

A.
'Ayi-zn. see 83.
aiajt^afftt, see Mixtus.
ivti^uffie, 49, note h.

xu.6a.eeut, 260, notes z. and d.
Kiffftos, 39.
x;5n;, see Mixtus.

paffiXih; QamXic-xo;, 255, note e.
finiin. 325.
f-n>-j\r,<n; . ib.
$el$ofia,n i.a. , 56, note r.

A«V»«. 50, 324.

ic/gi;, see Mixtus.

ymv, 313, note h.

A.

diaftABTiyaifi;, 156.

!rj«. 223.
liQWMV. ib.
ipiyw, 416, note d.
nwif. 49, note h.
ifivtrm-fffiHet, 324.
linww,-, 303, note z.
iTjrwafrreiy, 344, note y.

ln£iQa<yia, 311, note z. 344, note x.
Jwtss, 154, note q.

ta-tr^a e<ra.upoitfi(t,ai, 311, note z.
aitt.irra.aifi.av, ib.
a-joiXioovf, 446, note d.
vr^ovri&at, ib.

emuftitt,, 49, note h.
auyxepum, see Miirtiu.

e.

<Wb, 313, note h.

i-n^Tifitai, 344, note y.

IX0T2, Christ, 256.

/pariTiibt, 81, note g.

534 INDEX OF GREEK AND ORIENTAL WORDS.
x- ^V*> ib-
%atgiov 'Pwfieuaiv, 469, note g. —{*i
AXA-0 255, note c.
^\m 49, note h. ICtfO 311, note z.
4^*, ib. ySSf, WBS 255, note c.

END OF VOL. I.

BAXTER, PRINTER, OXFORD.

ERRATA.
Page 1. 1. 4. for 396 read 196
8. 1. 10. for know for a certain read know for certain
13. 1. 6. for wreck read wreak
14. 1. 8. for clear read dear
16. 1. 22. for bestowed read restored
24. title, for defllemen — textent read defilement;  extent
56. not. m.for in Nah. c. 7- read in Ab. 1. i. c. 1.
76. 1. 3. dele comma after " Jove"
79. 1. 16./or yea read ye
127. antep./or* Praep. read Preef.
131. 1. 3. for call read cull
136. 1. 11. for them read thee
146. 1. I. for this readihe
159. u. g. col. l.for acknowledged read was on the point of acknowledging
164. n. z. 1. nit. for reserve read preserve
177. 1. 9./or give read given
191. 1. 28. for relates read relate
202. 1. 30./w funeral — sacrifices read funeral-sacrifices
205. 1. 13./or debcate-tranquilly read delicate — tranquilly
214. n. n. 1. 3. for S. Matt. 7, 5. read 7, 6.
245. 1. 5. from b. rulers of this world add in marg. Eph. 6, 12.
247. 1. 7. from b .for Behold read Behold «
254. folio, for 354 read 254
262. n. k. 1. ult. for in his eternity read in eternity
 1. 15. for ' his' twice read ' His'
275. 1. 5. from b.for fast" read fast
314. n. i.for desit read dicit
369. 1. 24. for with a universe kind of brands read an universe of brands
385. 1. 13. for of penitent read of the p.
398. n. p. col. 2. 7. from b.for aud read and
406. u. t. col. 1. ult. for well nigh read well-nigh
407. n. u. col. 1. 1. 4. from b. for to each and other, pray read to each other,
and pray
409. notice, 1. 8. for humanely read humanly
437. 1. penult, for sedfastly read stedfastly
445. 1. 8. for warm read worm
457. 1. 19./<w good enough read good man enough