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COLLEOT
GRiECA LATmA:
SELECTIOXS FROM THE
WITH NOTES,
TORONTO
HENRY ROWSELL, KING STREET EAST,
PBINTEB. TO THB UNIVKR8ITT.
1865.
—
PREFACE.
whose names are more familiar to him than tbeir works are
accessible, he will feel that he has accomplished something
PREPACE. V.
PREFACE. Vll.
that Christ has ever had a Cliurch, and that the Spirit
was promised always to bc with it, — to conclude that
PAQi:.
Athanasius '
92
" against the Arians . 93
" on the Canoii 98
Augustine 203
''
on Grace 204
" on Christian Learning 216
^' to Jerome 222
Clement of Rome 1
'< First Epistle. 1 3
Clement of Alexandria 78
^' on the Teacher 79
" on the Ricjb Inquirer 84
Cyprian 183
'^
Epistles 184
Diognetus 29
'^
Epistleto - 30
Gregory of Nazi^um .... 92
'^
on the Holy Spirit 100
Ignatius 16
^' Epistle to the Romans 17
" Epistle to the Trallians 20
'^ Epistle to the Philadelpliians 21
Irenaeus ... 63
'' on tlie Faith 65
'^ on tlie Gnostic Heresies 66
'< Letters 70, 72
'' on Apostolic Tradition 73
John, Chrysostom 105
<i
on the Sacred Office 106
Jerome 197
" to Evagrius 198
" to Damasus 201
Justin Martyr 36
" Dialogue with Trypbo 38
" First Apology 46
Lactantius.
'.
191
" on Wisdom 192
Minucius Felix 154
" Octavius 155
"^8
Origen
" against Celsu.s 87
Polycarp 23
" Epistle to the Philippians 24
Tertullian H*?
" Apology 118
'' aiainst Praxeas 148
1. CLEMENT OF ROME.
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' ^^ adv. — some read 'IXfwv, thoiigh the adv, may thns be joined with
tlie iDfinitive yev^aQai.
^'Deut. xxxii., 15 (Sept.)
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Gen. iv. (Sept).
-^
word used ia bon. or mal. part. — here in mal.
3 Used rarely, as if neuter.
6
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yevva2a
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FIRST EPISTLE OP CLEMENT.
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FIRST EPISTLE OF CLEMENT.
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((5
•^Is. Ixvi,, 2 (Sept.)
(var. reading €5.)
3 l>
. xxxvii., 35-37 (Sept.)
— —
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1 Isah. liii
8, (Sept.) according to a supposed reading of the Hebrew,
,
" "
generally.
'
Maqee
ihv Sarre V. 10, (Sept.), in other copies of Sept. ScDrat.
(be given) —
Justin gives it
the true reading Capell, Lowth, Dodson, Archbp.
(on Atonement,) &c. — Greek MSS., often interchange e and ai
—
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,
^ Elder in years, by contrast -with veovs. So Archbp. Wake takes it. Somo
ficc thrce oflices here uiovs being taken for deacona. But comparc -with
this sect. 42.
^. FIRST EPISTLE OP CLRMENT.
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XXXVIII.
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FIRST EPISTLE OP CLEMENT. 13
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FIRST EPISTLE OF CLEMENT.
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FIRST EriSTLE OF CLEMENT. 16
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Be
1
^, gravity. "Wake translates the clause well : " And lessened the
reputation of that brotherly love that was so eminent (so much spoken of)
among you."
.
Jacobson.
^ — persons. — The -word so used
is occasionally by the early
ecclesiastical writers — once in N. Test., 2 Cor. ii. 10. See Wbtstein on that
passage, or Suicer or Schleusner on
—
. IGNATIUS.
of —
Church belongs to the ^time of Trajan.
the His
surname, " Theophorus," may have originated the tradition
that Ignatius was that child which our Saviour took into
his arms, and presented to the disciples as a picture of the
lowliness of spirit He was inculcating. The tradition has
no authentic source
the surname otherwise
" Deum gestans" ()
and the good martyr himself explained
;
—
as meaning not " Deo gestatus," but
not
rogated by the Emperor, who Theophorus was, he replied,
" He who has Christ in his heart," (Acts of Ignatius).
— for when inter-
the llierarcliy
as a wholc.
-
Epistle is frcc from those cxtravagant laudations of
The one
have brought suspicion on the letters
to the Roraans bears good cvidcnces
of authcnticity, and Iiaa survived Curcton's as wcll as
Usher's climinating and curtailing proccsscs.
— —
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pretation
Vossius prefers the reading,
;
(, with the ancient Latin inter-
" in loco chori Romanorum."
" Quis non videt (Vossius says)
6$
region of the Romans."
"^
Wake.
,
lectionem hanc tam perspicuam esse quam obscura et barbai^a sit altera?
Choris etram alibi comparat coetus christianorum."
Wake, Hefele, prefer as in the text '*
Ittigius, Pearson,
—
the place of the
) .
^ ,,
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IGNATIUS' EPISTLE
^^
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II.
THE ROMANS.
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Syrus et vetus interpr. lat. legcrunt
ut interpres rcddit
. ,
faclus sum voz,
Multo preferenda cst lectio gricci textus, Sensus
est denuo mihi erit currendum in hoc stadio vilcv, cujus mctam 2>ene atligi.
;
—
Hefelb.
2 Noto — Syr. and old Lat. rcad aya.Qhv.
— '
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IGNATIUS* KPISTl.K
€
ROMANS. 19
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. eyu) Bk 8).
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1 TPAAAI AN OI2.
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.
^ Tliis Epistle to the Churcli of Tralles is not extant in the Sjriac version,
edited by Cureton.
2 It is of notice, that in Ignatius' Epistlcs, tlie Bishop is always
represented as Cbrisfs representative the Presbyters as the reprcsenta-
;
tivcs of the Apostles; "whereas, according to the view which soon after
prevailed in thc Ciiurcb, the JBisliops are the succcssors and representatives
of tbe Apostles. Tlie Ignatian apprehension of tbis relation appears to
have had its origin in Jerusalem, wliere James, the brother of Jesus, might
be reckoned the reprcsentative of the latter aud, in likc mauncr, the other
;
text,
Some read ].
Gieseler's Ecc. llist. I.
Tbc ancient Latin interpetation rcads as in our
" ministros cxislcntcs mystcriorum, Jes. Cb. " Vossius explains
:
,),] 12.
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yap
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rjSovjj
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yap
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'^
'
1 compound of ; defaeco, purgo,
"^
has been satisfactorily ascertained that the extravagant passages of
It
Ignatius on the Episcopate, which have hitherto presented to impartial
readers the appearance of an awkward anacronism, were really interpo-
lations. Gaussen on Canon, p. 250.
Ignatius recommends submission to the Episcopal autliority as something
new. He represents the first Presbyters of the churches as Bishops, and
wishes to induce them to appropriate the idea of the episcopate. Gieseler.
—
^ ^,,-
22 IQXATIUS' EPISTLE PHILADELPHIANS.
,^' IV.
yap
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iv
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. 2
way
1
compound
to Buffering.
of ,
Wake. AnotLer reading is,
idea as yet of witbholding the cup from tbe laity.
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Of the seven Epistles received by many as those of Ignatius, one is
—
addressed to Polycarp though that letter is not only iguorcd iii the
Syriac version, but is rejected as spurious by Usiier, vrho nccepts tlui six.
In tliat Epistle lie addrcsscs Polycarp as ^-,
"
ditFerent irom tbe
liis opiscopal rights and
npfafivTepois, and exhorts bim to the excrcise
duticH; whercas Polycarp in this Epi.stle desiguatcH biinscll" nicrcly as tbo
priiicipal Presbyter.
?,
too in tbe raost urgeiit tcrrns
;
e/c
'*
€
25
€€ . €€ * * *
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6
^,
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^, ^-
iyepec, iav
aSLKLa^,
',
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eyelpa^
," ,'''^ ,, -
ypovOov
, , otl
'6tl
(^
."
,', ''
III.
'. '
yap ',
\ '
,
6ypa|rv , .'^
* ',
Xoyov
,, "
poayo
-
1 , spirit, or Avhat has breath —used in tbis sense in Sept., Ps. cl., 6.
'
€€, in the sense of — see like use of present for future in
Now Testament — Jobu xvi., 28; Rev. i., 7, &c.
3 Rarely used in classic Greek — same as ^.
* Plural for singular : "Epistolas de una epistola dici monet Cotelerius,
et plura exempla affert. Consentit ei De Wettb." IIefele. —
26
^»
'
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^ ,
, .
yap
.
-yap
EPISTLE OF POLYCARP.
Seov
fjj
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6
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eyelpai
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'*
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ayvy
VI.
, , , '-
^
Davidson (Treatise on
^
,
the New
Testament, they are merely reminiscences of the lattcr." From
this cause, of course, they can less assist in nicc questions as to the state
of the text in tbeir day thougli still tbey do assist
: —
sometimes citing loug
passages, in general agreement witli our prcsent rending. Their vencration
for tbe spirit above tbe word.s, may bave bad to do witb tbeir apparcnt
habit of contenting tbcmsclvcs witb quoting from mcmory.
^ i.e., " Tods nisi forte /?({)3 intclligatur." —JuNius.
^ ' './,^
*'
. ^
^
irpovoovvTe<; ael
,
ovre^
7(<
KPISTLK OF POLYCARP.
0/07'^^
(P)eoi) ^^
27
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yap
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^
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,
VII.
,
'yci'P,
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18
.
^ ,^ ,], -
XojLa
, " ?,"
Xiyr],
irapaSo-
&,
^^^' 6 " crap^
, 1 Prov, iij.,
^
4; (Sept.) or Rom., xii., 17,
used with the gen. ia Josephus' Antiq., IX.,
— Bloomfield.
Some read .
i. where
.
ttpov. is
The verb
for - is
°
Eusebius, froin,Iren£Bus, relates that Polycarp so addressed Marcion,
—
when
iniylvwaKe .
tbe latter, meeting him, desired his brotherly recognition " Sibi etc
(Agnosce nos) Agnosco te primogenitum Satanas." "Ade5
religiose cavebant (adds Eusebius) apostoli eorumque discipuli, ne vel
:
^
28
^
"?
<; ,
, '^
EPISTLE OF POLYCARP.
?
VIII.
?
rfj
iart
18
iXwiSL
^<,
?,
eVt
. ,^^ ''
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.
81 ^,
fyap
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81 [, . '
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XIII.
^', ,
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yap
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^^,
^
'yvo
,
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,, ',
.', ,
",
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,, - 8,
,
.
,
hiavoiav
},
^,
;
^
'
)', i
2
.
€
— This
Ilellenistic
is thought
form for
to
iSe.
prove earlj^ date.
Winek.
i
—
,
'. ,.,
- 6 Se
^
EPISTLE
' }'
ovhev
DIOGNETUS.
]^
31
Ste-
,
6 Se
6 €<; 6t9
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^ X'yov
, ;
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6
,
yap.
yap
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^^
^ JusTlN says, rh vociu ^
'^
Evident allusion to Psa. cxv., 8 ; reXeou same as TeXews, plane; prorsus.
(t.e., hujus rei,) eos convincitis, sanguiue et nidoribus eos colentes. Boehl.
and Hefele.
32 EPISTLE DIOGNETUS.
^, ,. ?
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El'ISTLE DIOaNBTUS. 33
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EPISTLE DIOQNETUS. 85
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^.^
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^ AJ-yo;/,
* 'ETtyiOus.
*
means **reason" here.
Or read os &.
Scil. rhv — .
^ The early fathers —
before Obigen — were unanimous in holding the
doctrine of eternal punishment.
. JUSTIN MARTYR.
,
whom he met in the course of his perambulations. There
they discourse of the Platonic philosophy, and of what
reason teacbes of a first cause, the capacities of the soul, a
.^
future state of retributioD, &c. AVho tbis stranger was, is
not known. Justin describes him as courteous and vener-
able ; ov/c
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DIALOGUE WITQ TRYPIIO.
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40
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DIALOGUE WITH TRYPHO.
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DIALOOUE WITII TRYPIIO. 41
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1 Referring to gross charges against the first Christians, also uoticed
and
^,
refuted by Tertullidn, Minucius Felix, &c.
2 Compare -with this eect.
41, where he recognises the first day of the
week ae the Sabbath. See also Bect. 67, Apol. I.
42 DIALOGUE WITII TRYPHO.
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^ Few things are more iuteresting in the Dialogue, or in the Apologies
much the same course as their Jewish predecessors. Justiu Martjr and
his opponent seem fully agreed in their appreciation gf the Old Testament.
Clemens Romanus calls the Holy Scripturea ' the true "words of the Holy
Ghost.' No definite theory of inspiration Avould be likely to be propounded ;
but the general reverence for tlie words of Holy writ, and the deep signifi-
cance believed to existunderneath the letter, prove tbe belief in inspiration
to have been strong and universal." Aids to iaith, Lond, 1861, p. 289.
44
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48
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Be
FIRST APOLOGY.
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"Ore
< ^
was
»//— Some think
the
not ignorant of
/s Xpiaros a<p'
rb
real
tliis is a play
etymology
ori
ot', (.
(^ words by the good father; wlio
as appears iu sect. \'I,
" Velie-
5
menter aiitiqui tum sacri
better reading,
tuin profani scriptores, Attici iniprimis (Plato
DernostheueH) iu eiuHinodi lusibus etyinolugicis, et quidcm iu hac voce
elaboraruiit."— Cf. Grotiua ad Matt,
^.— Utto.
1, 21,
et
&c.— .
,' ^ ."., FIRST APOLOQY OF JUSTIN.
Bca
49
, ^
aOeov
*
^
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\yo
\6yo
yap
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yevoevo \
,-
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* *
*
^ The Jews as Tvell as other nations were bo called by the Greeks. Justin
here uses the term ia adaptation to the ideas of those to -whom be writea.
' The primitive Christians were so called aa being despisers of the pagan
divinities, and for refusing to -worship them. Hence the severity eyen
of M. Aurelius, Tvho to bis stoicisin added abigotted zeal for bis religioH;
sucb as it -was. Julian afterwaids called Christianity " the Atheism."
G
—
50
66>,
,
,,
^evo^eva
FIRST APOLOGY 0
hairavav,
Be
JUSTN.
' ^
' -
Xoyov
et?
,
, ,
6
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inrep 6 yeyovevaL
€v )
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^ 5,
solemn ceremony
means here solemnly recited prayers
honour of the gods or men.
in
it used to denote a
;
tbis person Justin ascribes tbe creation of the World, and all tbe Tbeopbanies
of the Old Testaraent, (see sections 23, 63 also 2nd Apol, 10.)
; Altbougb
Justia carefally distinguisbes the origin of tbe Son from creation out of
nothing, yet be scruples not to apply tbe term (4 in Prov. 8, (LXX,) to the
Logos: at that time no dispute baving arisen respecting tbe diflference of
thii idea of generation and creation. Arians and Sabellians have taken
advantage of Justia's words be speaks again and again, however, of Father,
;
Sou, aud Holy Ghost, as objects of Divine worship. Hia ideaa of the
*' Logos" may
explain also bis language rcspecting Socrates and Plato, and
the Stoics. The Logos was regarded by Justin, besides being a hypostasis,
as the dliFused trutb —
tbe wisdom of God —
the fountain of all truth to
—
men. In tl)e bunian soul is somtthing alliedto it a seed of it implanted
— the \6yoi fpahs.—{S>ee 2nd Apol., 13.) Tbis was developed in all
who, like ISocrates or Plato, gave themselves up to the inspirations of
heavenly wisdom; they were disciples of the Logos, Cbristians before
Christianity. But, the bypostatical Logos "wastbe centre wbere all the
ecattered rays of the god-like in bumanity converged. Ile rnakes use of
thia doctrine to vindicate against the beatben the latoncss of Cbrisfs
advent, and to argue tbeir rcsporisibility." Ncandefs Christian Dogmaa, I.
Milner is pleased with Justin, as "in fundamentals unquestionably
aound ;tbougb in asscrting tbat tbc pbilosophcrs saw Bomething of
truth from tho portioa of tbe Bcei of thc divino word, frhich he makee to
—
.,
€7^
^ap
'^
FIRST APOLOGY OF JUSTIN.
\
BevTepav €
51
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14.
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yap
<;
yap
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), ^
,
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hta
- -
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'
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6 X6yo
'
.
yap
,^^
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BBayv
be the same as the only begotten Son of God, this excellent man is not
euflBciently careful to distinguish the light of natural conscience from the
light of grace, and gave unwarilj a handle to mystics and heretics, or those
PlatoniziDg Christians who incorporated their doctrine of the To ei/ with the
Gospel.
Chrietian -
If I mistake not (says Milner) Justia w.as the first sincere
was seduced by human philosophy to adulterate the Gospel,
thougli in a small degree." Ilisiory, Cent. II.
1 See note at sect. 13.
—
,
52
22. Tio9
^
Si
FIRST APOLOGY OF JUSTIN.
*<; X€y6vo,
. el
,
^
XeyeaOac 'yap
*
€ € ^'^ '^ Et
7
-. ^^ ' "
,
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,6
^
yap
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y,
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hia
Xiyov
23.
yyv
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yy
yva,
Xyv
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yyvva, X6yo
)
*
.
yvvo
avayyf|
yva
, -,
yvo '
yvva
aXXayfj
* . —
This seems
and the two natures.
of• the clearest statements as to the Logos,
$
approaching to Nicene exactness,
,
like statement,
occurs in Apol. sect. 6 6$
^
II., 6 vlhs ikdvov, 6 X^yo^fvos vlos,
XOyos TTph ^^^, ' )]
^•€. who is thought have brought
to out moro
fuUy the eternal personality of the Son yet, iu his too anxious desire to
;
reconcile the sacred mystery to his pbilosophy, lield that thc Son did not
proceed frora the cssence of tbe Fatlier, but as a constant ray ofthe divino
glory ,Twas brought forlh, i.e., created orbegottcn by the will of God, and
from etcrnity. (The Student rnay here consult System, p. 377.)
.
FIRST APOLOQY OF JUSTIN. 58
',, '
\e'y6^eva
33. Kat
€,
^
ahroXe^el
ov
'
. '
Slol
epya e^jpyyaavj
^ ovheX^
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6
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FIRST APOLOGY OF JUSTIN.
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.,
yap
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'
Apology, to
— a docuinent
"who observes that Justin rcters to these aots, not as if lic had
Lord Ilailcs,
read or con-
sidered them, but merely from a iiotion that they might liavocxisted, and
might have contained circumstances favourable to liis argument. Neithcr
doee Tertullian eay that he had seen them. Remains of Christian Jntiq.
' FIRST APOLOQY OF JUSTIN.
,^.
''
Et
,rj
55
he ,€( , ,^ eiuai,
eVet
'
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kavTfj
otc ovSev
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^ Anotber reading is
.'
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^ otl
Bk
'^ ,
56 FIRST APOLOGY OF JUSTIN.
^
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aXXh
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eect (35.
», . .., baptizandus.
The early writers,
Baptizatua autem vocatur
Groek and Latin, often apply thii
' ^
63. ^louSacoL Se
FIRST ArOLOQY OF JUSTIN.
?,
, 57
', ^
, ^
? . /? , ^ ^
([)
elirev '
eXey^ov ?
8 6
Oh\
6 ,
f ?,
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6
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6
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.
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yap
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, Xoyoi,
avaypa-ylrai
X6yo ,
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^. ^ XoJo
• K<xt
?
,., 4€,
word, or ''illumino" to baptism. Greg. Ny. gays,
to be illuminated with the light of baptisra.
Zti Su tovs
says, " KeAevei, tovs
4^$,
"
^^.
rh
t)]v
ijroi rovs irphs rh
'] $ (5 (."
on which Zonaras commentiDg
^ Dionysius (Areop.) as
**
Ael
h'aa,
ry
:
!^
rore
^,
? TraXiyyeveaias
sign identified with the
Doubtless,
inward grace.
we very early the outward
So of regentration in this lame
section.
^ — angels.
—
58
elwev
, " •
. ? ' ^,
eXijxov
,
Xiyovaiv etvau
^
FIKST APOLOGY OF JUSTIN.
,
•
6 ^eo?
€ ^,
^ 6
/c \
]. ^, ,
6
•
6
, <.',, -
6 6
'^, , ? \ ^^
^
Bl
, fyap
'' ^^
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' ,.
^
, ' ^,
,
"
'
.
'. " -
^
,
*
* came
.
i.e. after the baptism -with water,
scct. Gl.
name
-
Supper thus the members of the
:
elements for the celebration of the eucharist. Thcsc gifts were regarded as
the spiritual thank oiferings of the Christians. The idea of a sacrifice in
(
the Supper of the Lord was at first barely symbolical and originally this
;
^ \
FIKST ArOLOQY OF JUSTIN. 59
<, '
<;
^;
''' ^, ) '
.? eVt
oe
?
?;
6
'
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\(; €€€
yevocTO
'
€
<^,
-
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-,
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elvac
'
,
,
K0LVOV
QQ.
. ^ , 6 \6
'
6
yap kolvov
?
every province, "we shall have oue ia every congregation. For Justin
declareth tbere tlie liturgy or manner of serving God that "vvas in everj
churcli used of tbe Christians. And I pray you, let it be considered what
is the office of that * "^ he placeth his office to be in preaching,
in conceiving prayers, in ministering of tlie sacraments : of any command-
ment whicli he had over tlie rest of the ministry he maketh not one
^?
word. It luay be that the same might have tbe pre-eminenre of calliog the
rest togetber, and propounding tbe matter to the rest of tbe company, as is
before declared.
satne apology
"^
,
even in tbe ministratlon of tbe sacraments spoken of ia tbat place, corrup-
tion, in tbat tbey mingled water and "svine togetber ; so even in tbe ministry,
tbere began to peep out sometbing wbicb went from tbe simplicity of tbe
Kot,
$$,
Gospel, as tbat tbe name of
ante
explained in section 67
wbicb was common to tbe elders with
the ministers of the word, was, as it seemeth, appropriated unto one."
—
^.— .
?. Particula
est epexegetice dicta: calix aquce et quidem vini aqua
^ .
mixti, Trollopius solvit: vdaros An ancient usage,
wbicb was possibly merely at first a compliance witb the eastern custojn of
usiug wine ihus diluted, but soon bad mystery attacbed to it.
—
Persons wbo from sickness or other causes were unable to
attend bad portions of tbe consecrated bread sent to tbem.
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^ ^.— This word was early appHed to the Lord's Supper, but in
a figurative sense, It was also applied later in this figurative sense to the
baptismal 'water. Gieseler II., 47. The bread was changed from a com-
mon to a spiritual use. We see no adoration of the host. It is an
ordinance of thanksgiving. No notice here of the agap» as connected
with the Lord's Supper. Though early found together, as at Corinth,
they may now have been separated, owing to irregularities, or may never
have been united in the churches Justin bad in view. Neander, For
a description of the ^, as observed afterwards, see Tertull. Apol., 39.
' In the former section Justin states that the eucbarist was connectcd
vitb the baptism of converts now be exhibits tbe modc of worsbip at
;
'^/ ^,
FIllST ArOLOCY OF
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Tlie received Gospels, as explained in eection 66.
" Vain," says Dr. Owen, " is tlie pretence of
some that the primitive times they consecrated the elements by the
in
repetitioQ of the Lord's Prayer only." In proceeding to the eucharist, he
observes, the presiding elder or bishop —
for in this church Justin mentions
only two sorts of offices, president and deacon prayed at large, giving—
thanks to God. The whole simple Sabbath serviceconsisted of prayer first;
then reading of the scriptures and exhortation tben the consecration of the
;
eucharist tben prayer again and tbe people's loud assent or acclaim.
;
Notice is also taken of the kiss of cbarity, and of tbe collection for tbe
poor widowp, orphans, strangers, and captives. Praise, of course, as Plint
to Trajan describes —
and see also sect. 18 of this Apology otVoCi/Tes —
$, &C.
'' —
Tbis, as also a like expression ia Tertullian, has not been
overlooked in tbe argument against fixed liturgies. Owen on Churches ;
^, 68.
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FIRST APOLOGY OF JUSTIN.
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towards the Christians, see Mosheim, I. vol., cent. ii, or Neandeb, sect. I. ;
'^
—
Adclam. referrinp^, it is thought, to tho cries of thc populaco in the
ampliitheatre " iAe Chrislians to the lions !"
: ^o, Precibus requests or —
deniands for their being brougUt out. See Tertullian. —
VI. IRENiEUS.
"Monarchian."
Irenseus having also done good service by allaying undue
heats in the controversy concerning the time of observing
Easter, we insert a fragment of liis letter to the imperious
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Judioara temporibus Pontii Pilati praisidis, qiii fuit procurator
Tiberii Cocsaris, in hominis forma manifestatum liis qui \n
Judiie crant, dissolventem Proplietas, et Legein, et omnia
opcra ejus Dei qui mundum fecit, quein et Cosmocratorem
dicit. Et super lisec, id quod est secundum Lucani Evan-
gelium circumcidens, et omnia qure sunt dc generatione
Domini conscripta auferens, et de doctrina sermonura
Domini multa auferens, in quibus manifestissime Conditorem
hujus universitatis suum Patrem confitens Dominus con-
scriptus est; semetipsum esse veraciorem, quam sunt hi qui
Evangelium tradiderunt Apostoli, suasit discipulis suis non ;
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redimente nos Domino, et dante
animam suam pro nostris carnibus, et effundente Spiritum
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homines quidem deponente Deum per Spiritum, ad Deum
autem rursus imponente hominem per suam incarnationem,
et firm^ et vere in adventu suo donante nobis incorruptelam,
per communionem quae est ad Deum, perierunt omnes
baereticorum doctrinse. Vani enim sunt qui putative dicunt
eum apparuisse
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Patrismanus ejus vivum perfecerunt hominem, uti fiat Adam
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2
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For minute accounts of the Gnostic sects see Mosheim,
— (Cent. II., Part
Apostolic succession recognised as in the Presbyters.
II.)
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LETTERS OF IREN^US.
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with much spirit and resolution that they would by no means depart,
in this matter from the custom handed down to them by their ancestors.
Victor, exasperated, broke communion with them. The fact of such
protests, and the disregard paid to the threat of ex-communication, prove
that the supremacy or absolute authority of the Bishop of Rome was not
generally concp-ded. good practical writer contrasts the violent disputes
between the Eastern and Western Churches as to the time of keeping
Easter, with the absence of allcontroversy between them as to the obligation
of the Lord's day —
no mean proof of its recognised apostolic warrant.
(Rev. R. Walker's Sermons.)
1 Irenseus' idea of tradition involves not ttie testimony
of a succession of
individuals merely, but the ecumenical faith and, if in one place he seems
;
1 The Fathersy you say, assign Succession as one mark of ihe irue Church ;
witli you. But now see the difiference They urged it not against all
:
Hereticks that ever sliould be, but against them that rejected a great part
of the Scripture, for no other reason but because it was repvgnont to their
Doctrine, and corrupted oiher parts with their additions and detractions, and
perverted the remainder with drvers absurd inierpretations : So Tertullian not
a leaf before the words by you cited. Nay, they urged it against them
lohen they were confuted ovt of Scripture, fell to accuse ihe Scriptures
•yvlio
ihemselves as if tliey were not riglit, and came not from good authority, as if
they were various one from anoiher, and asifiruth could noi befound oiit of
ihem, by those who know not Tradition, for ihat it was not delivered in writing,
(tbey did mean wholly) but by word of moutli : And that thereupon Paul
also said, we wisdom amongsi ihe perfect. So Irenceus inthe very next
speaJc
Chapter before that which you allege. Against these men being thus
necessitated to do so, they did urge Tradition, but wliat or wbose Tradition
was it ? Certainly no other but the joint Tradition of all tbe i^postolick
Cburcbes, with ong mouth and one voice teaching tbe same Doctrine. Or
if, for brevity sake, tbey produce tbe Tradition of any one Cburch, yet it
is apparent, that, tbat one was then ia conjunctioa with all tberest;
Irenceus, Tertullian, Origen testifie as mucb in tbe words cited, and St.
Austin in the place before alleged by me. Tbis Tradition tbey did urge
against these men, and in a time, in comparison of ours, almost contiguous
to the Apostles: So near, tbat one of them, Irenceus, was Scholar to one
who was Scholar to St. John thc Apostle Teriullian and Origen were not
;
an Age reraoved from bim and the last of tbem all little more than an
;
Age from them. Yet after ail tbis, theyurged it not as a demonstration,
but, only as a very probable argument, far greater than any their Adver-
saries could oppose against it,
Whereas your great Achilles Cardinal Perron in French as also his ;
and plainly denied by bis advcrsaries, and not at all provcd nor oftered to
be proved here or elsewbero by Irena-us. speak tbus tbcreforc bad
been wcak and ridiculous. But on tbe otbcr side, ifwoconceive bim to
say thus, You liereiicks, decline irial ofyour Doclrine by Scripture, as
being corrupied and impcrfect, and not fU detcrminc Controversics without
recourse to Tradilion, and, instead hereof, you fly for rcfiige to secret
Traditiony which you pretcnd ihat you received from yoxir Ancestors, and thcy
from the Aposlles, cerlainly, your calumnies against Scriptiire are viost unjust
and unreasonable butyct moreover, assure yourselves, ihai ifyoii will be
:
iried by Tradition, even by thal also you will be overihrown. our Tradition
;
isfar more famoiis, viore constajit, and more crediblc, than that
in all respccls
which you presmt to. me
muster vp against you ihe unin-
It tcere easie for
ierrupted successions of all ihe Churches founded by the Apostlcs, alL conspiring
in their Tcsiimonies ayainst you : But because it were ioo lor.g lo nuniber up
the Successions of all Churches, I will conteni myselfwilh the Tradition of iht
mosi ancient and most glorious Church of Rome, which alone is suffi.cient for
the conftitaiion and covfusion of your Doctrine, as being in credit and author-
ity, as far beyond the Tradition you build upon, as the light ofthe Sun is
beyond ihe hght of Glow-Worm.
For Ihis Church, by reason il is placed
in ihe Imperial Cily, whiiher all mens affairs do necessarily draw ihem, or by
reason of fhe poiverful principalify il hath over all the adjaceni Churches, ihere
is and always haih been, necessity of perpeiical recourse of all Ihe faiihful
round aboul: who, if ihere haih been any alieralio7i in ihe Church o/Rome
could not in ali pobability bui havc observed ii. But ihey ihe conirary,
have always observed in ihis Church ihe very Tradilion ivhich camefromihe
Aposiles, and no oihcr. I say, if we conceive his nieaning thus, liis words
v?ill be intelligible and rational which if instead of resort we put ia agree
:
*•••*-•«•**--
resori, in which the Aposiolick Tradilion halh been always observed by ihose
who were around aboui.
But whether you will have it Observaia or Conservaia, * * *
* * * possibly it may be something to Irenceus, but to us, or
our cause, itisno way material. For if the rest be rightly translated,
neither will Conservaia aflford you any argument against us, nor Observaia
help us to any evasion. For thougb at the first hearing of the glorious
attributes here given, (and that justly) to the Church of Rome, ihe con-
foundirig Herelicks wilh her Tradiiion, and saying ii is necessary for all
Churches resori her, may sound like Arguments for you yet he that is ;
attentive, I bope, will easily discover, that it migbt be gcod and rational ia
Irenceus baving to do with Hereticks, wbo, somewhat like tbose, wbo would
be tbe only Catbolicks, declined a trial by Scripture, as not containiDg the
Trutb of Cbrist perfectly, and not fit to decide Controversies, witbout re-
courseto Tradition I say, be will easily perceive tbat it migbt be rational
:
in Irenceus to urge tbem, witb any Tradition of more credit tban tbeir own,
especially a Tradition consonant to Scripture, and even containedin it
and yet that it may be irrational in you to urge us, wbo do not decline
Scripture, but appeal to it as a perfect rule of faitb, Avith a Tiadition wbich
we pretend is many waya repugnant to Scriptui-e and repugnant to a ;
—
Tradition far more general than it Celi, which gives testimony to Scripture ;
and unmixt sincerity, yet in long progress cannot but take in much mixture
tliat came not from the Fountain. And therefore the Roman Tradition,
though then pure, may now be corrupted and impure and so this Argu-
:
ment (being one of those things whicli are the worse for wearing) might in
Irecenus his time be strong and vigorous, and after declining and decaying
may long since have fallen to nothing. Especially, considering that
Irenceus plays the Historian only, and not theProphet, and says only, that
the Apostolick Tradilion ha l been always there as in other Apostolick
Churches conserved or observed, chuse yon whether, but that it should he
always so, he says not, neither had be any warrant. Chillingworth^s workx,
(Religion of Frotesianis, safe way io salvation); London^ 1704.
^
The distinguished Ricliard Field, in his treatise of the cburch, also
reclaims against Bellarmine's use of tbese words of Irenieus. Neander
agrees substantially in Chillingwortb's interprctation, •wbile accepting
a translation of not /^
conservata (not observata) as tbe true reading. Ile takes *' convenire" aa
as Gieseler supposes: " on tbe
ground of thc rank whicb tbis cburcb maintains as the ccclesia urbis, all
cburcbcs, that is, bcUevcrs from all countries must tbc —
niust continues
'
'
—
Neander lies in tbe uaturo of tbe case, como togctbcr tbcre and ;
Bince now from the beginning christians from all countries must come
togetber tberc, it followa tbat tbe apostolic tradition bas bccn preserved
from generation to gcneration by tbe cbristians from all couutries of the
world, vrbo aro tbcro united togetbcr."
He confirms tbis interpretatioa by a passagc in Atbenoeus, in which the
City of Rome is called an epitome of tho wholo world."
IRENiEUS ON APOSTOLIC TRUTII. 71
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1 Sometimes Origen and otlier fathers take lower ground tban they coukl
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the sacred writers themselves, and even our Lord,
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argue on the lower ground or, as logicians say, ab concesm.
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^ Seneca,£. 74, mentions tbis as a saying of Sextius: "Jovem plus non
posse, quam bonuni viium. Plura Jupiter habet, quEe priestet hominibus :
sed inter duos bonos non est melior, qui locupletior non magis quam inter
;
duos, quibus par scientia regendi gubernaculum est, meliorem dixeris, cui
ninjus speciosiusque navigium est. Jupiter quo antecedit virum bonura ?
diutius bonus est. Sapiens nihilo se miaoris aestimat, quod virtutes ejus
spatio breviore clauduntur." ,
4
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CANON. 9
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account of tbe spurious additions in the Sept. Tbe Jews always received
it as canouical. One bappy coincidence between tbe catalogues of Origen
and Atbanasius is, tbat botU acknowlcdge t.ie r»,evelatiou of John, wbose
omission from some catalogues, though received frora tbebeginniDg, is
satisfactorily explaiued by Gaussen.
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This was, of all the fathers, the greatest orator. Ile was
acknowledged as indeed the golden moutlied, or
the golden speaker. Subsequent writers exhaust language
in tlieir tributes to his eloquence. Suidas likened tlie
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This discourse has the form of a dialogue between Chrysostora and
1
Basil. They had bcea early associates, and admirers of ono another. It
is paid that Chrysostom, liimself shrinking from undcrtakiiii; thc Pastorate,
procured by a sort of Btratageni, that lioly liands sliould bo laid on Basil.
Chrysostom incurred suspicion or reproacli. Ho is iii tliis dialogue
apologisinni; for liimsclf, and sliows his cstimato of tlic grcatncss of tho
•work of a Pricst. Thc idcntiiying of the ministry with tlic priesthood was
an idea that carly sprung up, probably naturally and innocently— sug-
gested by scripture languagc supcrstition soon abuscd it.
:
CIIRYSOSTOM ON TIIR SACRED OFFICE. 107
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CURYSOSTOM ON .
,
SACllED 111
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1 Jeremiah, iii., 3.
112 CHRYSOSTOM ON THE SACRED OrFICE. •
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word of Latin
MSS. is ^
origin, (semicinctium=praecinctorium,) a
linen apron or h.alf pirdlc — used for wiping olF sweut or tears. The word
occurs in Acts xix., 12, with ^<— *' handkorchiefs or aprous."
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, CIIRYSOSTOM ON
€. /
SACRED OFFICE.
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114 CHRTSOSTOM ON
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f Another reading 7]yovvTo.
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CIIRYSOSTOM ON THE SACRED OFFICE.
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LATIN FATIIERS.
. TERTULLIAN.
This distinguished Apologist and Theologlan bclongs to
the end of the second and beginning of the third centur}^ or
tbe timcs of Severus and Caracalla. His celebrated apology
wf\sdrawn up on occasion of the persecution undcr tbe former
Emperor, and was presented either to tbe Roraan Senate, or,
as somc of tbe expressions indicate, to tbe African Pro-
consuls. It is a niasterly vindication of tbe Christiaji cause,
defensive as regards calumnious charges, and boldly but
calmly assertory of the vanity of heatben worship. Lactan-
tius had reason for saying of Tertullian's Apology :
" Causam
plene peroraverit." The style of language is nbt Augustan
certainly ;
yet, tbougb having a Punic barshness, it is withal
energetic, pregnantly concise, and sometimes eloquent.
Besides the Apology, TertuUian wrote ably against Marcion
and Praxeas ; the forraer the latest but most formidable
champion of the Gnostic opinions, the other a Sabellian, or
a precursor in Africa of Sabellius, as Noetus was in Asia.
Tertullian was greatly admired by Cyprian, who is said to
have allowed no day to pass witbouc reading his works :
against Praxeas.
Q. SEPTIMII FLORENTIS TERTULLIANl,
APOLOGETICUS ADYEESUS GENTES
CAPUT PRIMUM.
DE IGNORANTIA.
^ Antistiles.— Some understarid tlie Roman senate and think ^' vrriicc,^^;
" Domesticis Judiciia. — Violence already used in their own doraestic circlea
to confessors of Cljrist ; or, advantage taken of servantB as iniurmers.
^ Conecieniiae. — Some degreo of guilty privity.
TERTULLIAN*S APOLOQY. llO
^ Titiilus. —
charge or indictment. The word is used in John xix. 19,
of board ou which was aflfixed the cbarge against Jesus. It is of like
tlie
import with " eloffiis," mentioned afterwards.
2
verbial.
,
Anacharsis.
He is
—
.
Phrygian philosopher, some of whose words
said to have wondered, as to the Greeks, tliat
)] —
Diog. Laert.
^» were pro-
:
1 Emendalae. —
Ile argues that there is abundant precedent for changing
—
laws wl)y not, if bad ? Even Lycurgus' laws wcre subjccted to revision.
He, rnortified, is said to liavc dicd ia exilc of voluntary starvation.
2 Ileri. —
Meaning, quitc rccently TcrtuUian lived in this reign. —
'^
Pudoris. — Ile alludcs to tlic shame connected witli the confiscation of
good.y. " Secari." — lleicrs to aa old Roinau law, by wliich a dcbtor wa3
cut ia pieces.
tertullian's apology. 127
CHRISTO ADORANDO.
1 Sitim. —
llcfcrrinp; lo tlie supposcd iiitci-position in fiivor of tlie Koninn
army, in the war with the Marcoraaiiui. See Mosukim or Nkandkk on
" tlie thundering lcgion."
' See note 4 on pagc 121.
^ Convcnivmr. — "Wc are convened, suranioncd, cliargcd Avitli. Cvnvcnimur
is a legal term." "Woudham. To tlic use of sucb, as well as sonic niilitary
phrafiCH, Tertullian wns prOiic, by liis former profesaion a lawyer, and
his paterual profession, that of a soldier.
TERTULLIAN'S APOLOGY. 129
1 Allegendae. —
This is the technical term to express a calling up to a
higher rank allegere in Senatum is a common phrase. Sometimes a dative
:
foUows the verb: as cum anima Dto alUgHur. Tert. de Eesur. Carn., —
cap. 8.
132 TERTULLIAN*S APOLOOY.
,
probat, aut revincit, Judaeus Josephus antiquitatum Judai-
carura vernaculus vindex.
;
Menander Ephesius,
Graecorum
et,
sectatorcs quoque
et
etiam
eorum
Demetrius,
censuales
conferendi, et quae quando sint gesta, ut concatenationes
temporum aperiantur, per quae luceant annalium numeri.
Peregrinandum est in historias et literas orbis. Et taraen
quasi partem jam probationis intulimus, quum per quae
probari possint, aspersimus. Verum diiferre praestat, ne
vel minus persequamur festinando, vel diutius evageraur
persequendo. Plus jam oiferimus pro ista dilatione; majes-
tatem scripturarura, si non vetustatem ; divinas probamus,
si dubitatur antiquas. Nec hoc tardius aut aliunde discen-
dum ; coram sunt quae docebunt, mundus, et seculura, et
exitus. Quicquid agitur, praenuntiabatur ;
quicquid videtur,
audiebatur. Quod terrae vorant urbes, quod insulas maria
fraudantj quod externa atque interna be41a dilaniant, quod
regnis regna compulsant; quod fames, et lues, et locales
quaeque clades, et frequentiae plerumque montium^ vastant;
quod humilessublimitate, sublimes humilitatemutantur; quod
justitia rarescit, iniquitas increbrescit, bonarum omnium
disciplinarum cura torpescit ; quod etiam officia temporum,
et elementorum munia exorbitant ;
quod et monstris et por-
tentis naturaliura forma turbatur, providenter^ scripta sunt.
Dum patimur, leguntur ; dum recognoscimus,' probantur.
Idoneum, opinor, testimonium divinitatis veritas divina-
tionis. Hinc igitur apud no3 futurorum quoque fides tuta
^ Jam alios — avellani. — Refers to their mad rage, like very orgies, in
violating the sepulchres of the dead, and dismembering the alreadj
—
decomposed bodies. Alios So altered now !
:
1 Manufacta. — " Liko a military body, assail the thron© of heaven, ply,
wreBtle."
—
Alumni confessionis.
1 —
remarkable and rare form of expression. Lite-
rally "such as are the nurslings of their confession," ot "suffer such
penalties as their confessiou bas brought on them." Woodham,
—
1 The people of Megara, though living after the principle " Lct us eat
and (Irink, for to-morrovir we die ;" yet are stated by Isocrates to liave pos-
sessed the largest houses in Greece.
2 The feasts of the Sali'., or priests of Mars, were reinarkably sumptuous
;
dapes saliares became a proverbial expression for tbe moiit costly repasts.
3 Testatur Terentius Varro majores solitos decimam Herculi vovere.
Macrobius.
* Apai. — Festival of Vcnus Apaturia.
Dion. — Tbe four great feasts of Bacchus at Athens.
* The Eleusinian mysteries.
' Of Serapis. — chief divinity of the Egyptians, subsequently worshipped
also in Greecc and Eome.
tertullian's APOLoaY. 141
1 The Pagans ascribed the calamities that befel the empire, in its de-
cline, to the introduction of the Christian religion, and tKe neglect of the
worship of the gods — almost all the Apologists notice this reproach.
142 tertullian's apology.
runt.
^ One
of the charges against the Cliristian religioa was that it engendered
an unsocial spirit, and unfitted them for beiog citizens of the world.
Tertullian refutes this charge.
144 tertullian's apology.
1 Custodiis — prisons. — The word used here for prisoners, as used by the
later writers, Suetonius andSeneca,
e. g.,
1 Illecebra, ^c. — Tbe more power has our religion to entice proselytes.
2 FoTluitia. — tract written by Seneca : " De Re7r,ed Forfuilorum."
3 M'jgU(ra ?5—
What you reproach in us as stubburnness has prevailed
to biing coiivictiou to others.
^ The idea appears here, which in those days of martyrdom became
common, that tbe sufferingsof the martyrs were as a baptism uf blood, aud
clcan«ed from sin. So Cyprian, speaks ot tbe '^ gioriosissiiao sanguinis
bapiKsmo."—Epi. 73 The idea claimed support from such scriptures as
jSJatt. V. 10., Jolin xii. 25.
"
oci bulo ejus.
pb aiLctore: ef ita
^
bolen veritatis, et viderit hseresis,
est. Jam nunc
quaeritur, quis
Si prolatus
si
quomodo utatur
est, cognosce pro-
quid de veritate irnitata
patrem nesciat.
et pene devora-
Apud nos
tur, et dissolvitur in reliquam substantiam.
think of, wbcu obliged to notice so luauy crrors cven iu early times.
TERTULLIAN AGAINST PRAXEAS. 149
Quis cnim scit quae smt in Deo^ nisi Spiritus qui in ipso
est ? sermo autem spiritu structus est et, ut ita dixerim,
sermonis corpus est spiritus. Sermo ergo et in patre semper
siciit dicit : Ego in jjatre. Et apud Deum semper, sicut
scriptum est : Et sermo erat apiid Deum. Et nunquara sepa-
ratus a patre, aut alius a patre : quia ; ego et jjater unum
snmus. Haec erit probola veritatis, custos unitatis, qua pro-
latum dicimus filium a patre, sed non separatuni. Protulit
enim Deus sermonein, quemadmodum etiam ^Paracletus
docet : sicut radix fructicem, et fons fluvium, et sol radium.
Nam et istce species probolae sunt earum substantiarum, ex
quibus prodeunt. Nec dubitaverim filium dicere, et radicis
fruticem, et fontis fluvium, et solis radium : quia omnis
origo parens est : et omne quod ex origine prefertur, pro-
genies est : multo magis sermo Dei, qui etiam proprie nomen
filii accepit : iiec frutex tamen a radice, nec fluvius a fonte,
nec radius a sole discernitur, sicut nec a Deo sermo. Igitur
secundum horum forinam, profiteor me duos dicere, Deum
et sermonem ejus, patrem et filium ipsius. Nara et radix
et frutex duge res sunt, sed conjunctse. Et fons et flumen
duae species sunt, sed indivisse. Et sol et radius duse
formse sunt, sed cobaerentes. Omne quod prodit ex aliquo,
secundum sit ejus necesse est de quo prodit, non ideo tamen
est separatum. Secundus autem ubi est, duo sunt. Et
tertius ubi est, tres sunt. Tertius enim est Spiritus a Deo
and Filio, sicut tertius a radice fructus ex frutice. Et
tertius a fonte, rivus ex flumine. Et tertius a sole, apex ex
radio. Nihil tamen a matrice alienatur, a qua proprietates
^ Paraclefus. —
Tertullian came to acknowledge the Paraclete in Montanus ;
and thonght in sorae of his expressions in this treaiise and bis refer-
it is
ences to John xvi— he means the Paraclete as distinguished from the Holy
Ghost in the Apostles. He surely, however, identifies the Paraclete with
the tbird persoa of tbe Godhead ia his account of the hjpostases, or the
economia. — (See section IX.)
150 TERTULLIAN AGAINST PRAXEAS.
alius qui generatur :dum alius qui mittit, alius qui mittitur :
dum alius facit, alius per quem fit. Berie quod et Dominus
usus hoc verbo in persona Paracleti, non divisionem signifi-
cavit, sed dispositionem : Rogabo enim, inquit, patrem, et
alium advocatum mittet vobis spiritum veritatis. Sic alium
a se Paracletum, quomodo et nos a patre alium filium, ut
tertium gradum ostenderet in Paracleto, sicut no& secundum
in iilio, propter observationem. Ipsum quod
pater et fillus dicitur, norne aliud ab alio est ? Utique enim
omnia quod vocantur, hoc erunt : quod erunt, hoc voca-
et
buntur : et permiscero se diversitas vocabulorum non potest
omnino
est ; , : quia nec rerum,
non : nam quod
quarum crunt vocabula.
amjplius est hoc malo est*^
Est^
X. Ita aut pater aut filius est, et neque dies eadem et nox,
neque pater idcm et filius, ut sint ambo unus et utrumque
* Psalm viii., 5.
alter ;
quod vanissimi isti Monarchlani voliint ; ipse se, in-
quiunt, filium sibi fccit. Atquin pater filium facit ct patrcm
filius. Et qui ex alterutro fiiint, a scmetipsis sibi fieri nullo
modo possunt, si pater se sibi filium faciat, et filius se sibi
patreni praestet. Quae instituit Dcus, etiam ipse custodit.
Habeat necesse est pater filium, ut pater sit : ct filius pa-
factus est caro, non ipse cujus erat sermo. IIujus gloria
visa est tanquam unici a patre, non tamquam p;Uris. Ilic
unus sinum patris disseruit non sinum suum pater. Prse-
:
U
—
. MINUCIUS FELIX.
OCTAVIUS.
^
Tum sic Caecilius exorsus est : Qiianquam Marce
tibi,
Tertulliau's answer " tbe boldest and most vigorous." Mosbeim justly
says, " tbe dialogue of Minucius Felix eifaces vitb sucb judgment, spirit,
and force, tbe calumnies and reproacbes tbat were cast upon tbe Cbristians
by tbeir adversaries, tbat it descrves an attentive perusal froin tbose who
are desirous to know tbe state of religion during tbe tbird century."
;
:
peratae factionis ^
grassari in deos non ingeraiscendum est ?
qui de ultima faece collectis imperitioribus et mulieribus
credulis, sexus sui facilitate labentibus, plebem profanae
conjurationis instituunt ;
quae nocturnis congregationibus et
jejuniis solemnibus et inhumanis cibis, non sacro quodani, sed
omnes duce natura vehimur," lie adds of Protagoras, " dubiiare se dizit."
2 ac desperatae factionis.
llli~itae —
So Christianity was accounted of.
Christians had not yet the fuU toloration of law and their nocturnal
;
meetings exposed them to all sorts of reproaches at the hand of tbe hea-
theu, judging of these secret meetings by their own " mysteries." " ///i-
citae'' may be explained by what Tertullian says (Apol. cap. 5): " non
palam," ^'c; i.e., Aurelius did not go so far as distinctly to receive Christi-
anity into the class of "lawful religions," though he threatened wanton
accusers of tbe Cbristians witb severe penalties. It only became " religio
licita," ia the time of Gallienus, so far tbat churcbes could possess property.
160 . rELIX'S OCTAVIUS.
. FELIX'S OCTAVIUS. 11
At etiam Cliristiani, quacnam monstra, quao portenta con-
fingunt ? Deum illura suum, qucm ncc ostcndcrc possunt,
nec vidcre, iu oranium morcs, actus omnium, verba dcnique,
efc occuUas cogitationes, diligeuter inquirerc ? discurrentem
scilicet, atque ubique pracsentem : raolestum illum volunt,
inquietum, impudentcr etiam curiosum. Siquidem adstat
factis omnibus, locis omnibus intererrat : cum nec singulis
inscrvire possit per universa districtus, nec universis suffi-
cere in singulis occupatus. Quid ? quod toti orbi, et ipsi
^ Ezecrantur rogos. —
It is to the honour of our religion that the Christians
rQanifested becoming care for tbeir dead and avoided the Roman fashion
;
a^imus, ut alii fato, ita vos Deo dicitis. Sic sectae vestrae
non spontaneos cupere, sed electos. Igitur iniquum judi-
cem fingitis, qui sortem in hominibus puniat, non volunta-
tem. Yellera tamen sciscitari, utrumne sine corpore, an
cum corporibus ? et corporibus quibus ipsisne ? an innovatis
resurgatur ? Sine corpore ? Hoc, quod sciam, neque
mens, neque anima, nec vita est.^ Ipso corpore ? Sed jam
ante dilapsum est. Alio corpore Ergo homo novus nascitur,
?
tur, dissimulat ; non vult, aut non potest opitulari suis : Ita
aut invalidus, aut iniquus est. Tu, qui immortalitatem pos-
tumam somnias, oum periculo quateris, cum febribus ureris,
cum dolore laceraris, nondum conditionem tuam sentis ?
nondum agnoscis fragilitatem ? invitus miser infirmitatis
argueris, nec fateris Sed omitto communia. Ecce vobis
?
bella toto orbe diffusa suntj et tara magni imperii duos for-
tuna non cepit. Vide cetera. Rex unus apibus, dux unus
in gregibus, in armentis rector unus : tu in coelo summam
potestatem dividi credas, et scindi veri illius ac divini im-
perii totam potestatem ? cum palam sit parentem omnium
Deum nec principium habere, nec terminum ;
qui nativita-
tem omnibus praestet, sibi perpetuitatem : qui ante mundum
fuerit sibi ipse pro mundo ;
qui universa quaecunqiie sunt,
verbo jubet, ratione dispensat, virtute consummat. Hic nec
videri potest, visu clarior est ; nec comprehendi, tactu purior
est ; rec aestimari, sensibus major est, infinitus, immensus
et soli sibi, tantus quantus est, notus. Nobis vero ad intellec-
,
quoque unum patrem divum atque hominum praedicantes, et
talem esse mortalium mentem, qualem parens omnium diem
duxerit. Quid Mantuanus Maro ? nonne apertius, proxi-
mius, verius ? ait, coelum et terras, (et cetera
mundi membra), spiritus intus alit, et infusa mens agitat ;
*******
colimus, nec optamus.
cratis, cruces ligneas, ut
adoratis.
Vos plane qui ligneos deos conse-
deorum vestrorum
Nec
enim indulgemus epulis, aut convivium mero ducimus, sed
gravitate hilaritatem temperamus. Casto sermone, corpore
castiore, plerique inviolati corporis virginitate perpetua
fruuntur potius quam gloriantur. Tantum denique abest
incesti cupido, ut non nullis rubori sit etiain pudica con-
junctio. Nec de ultima statim plebe consistimus, si honorea
vestros et purpuras recusamus : nec fastidiosi sumus,
81omnes unum [bonum] sapimus eadem congregati quiete,
qua singuli nec in angulis garruli, si audire nos publice
:
^ Tutius per Jovis genium pejerare. — Those who sware falsely by the gods
were not punished by the civil law ; but if any one sware falselyby the
emperor, he was scourged.
2 —
To reconcile this
Notaculo corpoTxs. tbe fact related by several
some Christians, we may understand Miii. Felix to disown
historiana, as to
any imposed custom of thiB Bort. Some (as Heraldus and uavies) suppose
in this disclaimer a reference to tbe Carpocratiaus— a Gnostic 8ect. Ire-
nscus, or his trarislator, raentions some badgca —
heatben, not Christian
as used by that sect, also their ubq of pictures and images. So Augustioe,
—
—
^ Feciore. Of course, it is not meant that places dedicated to Divine
wursbip are uuworthy of God. The privacy of Christian asseinblies, for
a time, wts niatter of necessity. They met in private houses, or at the
cemeteries of the dead, or at the sequestered grove. religion without a
teraple was an inexplicable problem to the pagaa mind. (jradually ihe
riglit to hold tbeir nieetings was recognised in the third century. Even
Severus gave a certain liberty, recalled uiider Valerian, but renewed and
exteiided undcr Gallienus. {3Josheim, Mdman.) Towards the end of
the second century, buildings appear to bave been devoied, liere and
there, exclusively to the worsklp of (joa.— Gieseler.
178 . FEL1X'S ocTAvrus.
adeo, qui videndi omnibus causa est, videre non possumns :
Sed Judaeis riihil profalt quod unum et ipsi Deum aris atque
templis luaxima superstitione, colueruiit. Ignorantia laberis
si priorum aut oblitus aut inscius, posterium recordoraris.
Nam et ipsi, Deutrf nostrum, idem enira omnium Deus est,
Destinatam enim
peihorrescit.
Et quamquam imperitia Dei
******
ter per torrentes ripas, et atrara
sibi cum
voraginem jarac
suis cultoribus paenara praescius
sufficiatad poenam,
religiose.^
ita ut noti-
1 uf reus, aulprofugus. — Accused for his religion simply ; or oue that has
abauduued it.
;
III. CYPRIAN.
CYPRIANI EPISTOLIS.
—
a primurdio cpiijcupatus inci atatuenm, niliil bine consilio vestro" meaning
tbe prehh^ters and deacon.s "et siiie cuiiseiisu plebis gereie." Tliat tbe
Barne pririciplcM prevailed at Rome.appcars clear, irom Epistles to C^^prian
from partie» in tbatcity.
CYrRIAN'S EPISTLES. 185
1 Lectorem. —
Though only to the post of reader, Cypriau explains care-
fuUy his ordaiaiug Aureliaa without waiting for the common suflfrage.
The " reader" of the Gospels ia their public assemblies is raentioned also
by Tertullian, The rcgulatious in the churches varied there were early
;
quod in novissimo ^
infirmitate carnis subactum videtur, meri-
torum praecedentium defensione relevetur, et sit satis talibus
gloriam perdidisse, non tamen debere ncs eis et veniae locum
claudere, atque eos a paterna pietate et a nostra communica-
tione privare quibus existimamus ad deprecandam clemen-
;
' During and after the Decian persecution, the lapsed, wlio had yielded
from timiftity and compromised their confession, wore treated with no small
rlgour by Bomo of tUe African churches. Not only wero yearij of exclusion
from comrauniou appointed to them, but tliere -was no re-admissioii till
death even to peaitenta some relaxed in favour of the dying. Montanus,
:
and Tertullian, and Novatian, bad very rigoroua views on this. Cyprian
in one letter indignantly expatiates oii the barshncss of Novatian. See —
Mosheirn, Milner, or Neander, for particulars as to tbe libellatici, and the
rci-pect paid to tbo recommendatioa of tbo martyrs in the rcadmission of
tbo lapsed.
> Darepacem was the exprossion for receiving again into fellowsbip.
* C ouncil at Carthage, held in 263, at which Cyprian presidod.
cyprian's epistles. 187
1 Therapius. —
Therapius sat as a Bisbop ia the council of Carthage.
Fidus, some call a Presbyter, and eome a Bisliop, probably resident near
Therapius.
—
' Divinae scripiurae fides. This epistle is often quoted in the diecussions
concerninff baptism, and the practice of the early church At same time,
one can see in the language of Cyprian, as well as Augustine, that extrava-
gant ideas prevailed of the absolute necessity of baptism to Balvation.
Hence, too, the giving the Lord'3 Supper to infants.
188 cyprian's epistles.
ideo est, quia ecclesia una est, et esse baptisma extra eccle-
• siam non potest. * * « *
Et dicunt se in hoc veterem consuetudinem sequi, quando
apud veteres haereseos et schismatum prima adhuc fuerint
Rome.
This question was thc subject of Cyprian'8 controversy - Stephen of
Cypriian had extravagaut ideas of tho unity and of episcopal au-
thority ;
yct he was a inan of iine, tcnder, christian lecling. Milncr is
largc in bis eulogy ;
and Augustinc said, •* Non me terrct auctoritasCypri-
aui, reficit liumilitaii Cypriani." •
. LACTANTIUS.
Lactantius, called Firmianus, after his native town Firmii?
religions and the true, under the names of the False and True
AVisdom ; also of• true morality and the divine worship ;
1 Aquam — iolem. — The water of baptism, and the light of trnth, not made
a traflio of, as if said : —
Let nono fear the poor are not repelled.
;:
hominem putat esse, qui audit, quam est ille, qui praecipit.
Praeterea nihil apud eos certi est, nihil quod a scientia
veniat : sed quum omnia conjecturis agantur ; multa etiarn
diversa et varia proferantur ; stultisimi est hominis, praecep-
tis eorum velle parere : quae utrum vera sint, an falsa, dubi-
laudis ;
quum dicant, non propter aliud, sed propter seipsam
expetendam esse virtutem. Beatus est igitur sapiens in tor-
mentis : sed quum torquetur pro fide, pro justitia, pro Deo
illa patientia doloris beatisimum faciet. Esfc enim Deus, qui
solus potest honorare virtutem, cujus merces immortalitas
sola est ;
quam qui non adpetunt, nec religionem tenent,
cui aeterna subjacet vita, profecto neque virtutis vim sciunt,
EPISTOLA LXXXV.
Legimus in Esaia : Fatuus fatua loquetur. Audio, quen-
dara in tantam erupisse vecordiam, ut diaconos presbyteris,
id est, Episcopis anteferret. Nam cum Apostolus perspicue
doceat, eosdem esse presbyteros, quos Episcopos : quid pa-
titur'' mensarum et viduarum miriister, ut supra eos se tu-
,
testis ^^(^''^sionum et
Euguhium
1 —
city of Italy Tanis of Egypt, &c.
: He joins a smaller
city with a more important one in each case his point being, that the :
HIERONYMUS DAMASO.
ing in its referenco to Tertullian, and the exposuroOf liis defoctive reason-
inga in eupport of Moatanist and Novatian disciplinc.
VI. AUGUSTINE.
Christianity.
2 The Pelagian doctrine had its origin in the east it may in part bo
;
1 Episcopalihus gestis. —
The reference may be to tbe Synod of Diospolis or
Lydda, Tvhich acquitted Pelagius, or to an African Synod.
:
autem sine lege justitia Dei manif estata est, testificata per
leo-em et prophetas. Quomodo ergo sine lege manifestata,
sed sine lege justitia, quia justitia Dei est, id est, quae nobis
non ex lege sit, sed ex Deo : non quae illo imperante cog-
noscendo timeatur, sed quae illo donante diligendo teneatur,
ut et qui gloriatur in Domino glorietur.
10. Quid ergo est, quod istc legera atque doctrinam depu-
tat gratiara, qua juvamur ad operandam justitiam, quae ut
raultum adjuvet, ad lioc adjuvat ut gratia requiratur ? Nemo
cnim potest legem implere per legem. Plenitudo enim legis
caritas. Caritas autem Dei non per lcgein diifusa est in
cordibua nostris, sed per Spiritum sanctum qui datus est
AUQUSTINE ON ORACE. 211
atque dootrinae.
11. Et alio quippe loco, cum diuasseruisset, non adjutorio
Dei, sed ex nobis ipsis in nobis effici voluntatem bonam,
opposuit sibi ex apostoli epistola quaestionem, atque ait,
''
Et quomodo inquit, stabit illud Apostoli, Deus est enira
qui operatur in vobis et velle et perficere ?" Deinde ut hanc
oppositionem veluti solveret quam videbat dogmati suo vehe-
menter esse contrariam, secutus adjunxit: " Operatur in
nobis velle quod bonum est, velle quod sanctum est, dum nos
terrenis cupiditatibus deditos, et mutorum more animalium
tanturamodo praesentia diligentes, futurae gloriae magnitu-
dine et praemiorum poUicitatione succendit, dum revelatione
saj.ientiae in desiderium Dei stupentem suscitat voluntatem,
dum nobis (quod tu alibi negare non metuis) suadet omne
quod bonum est." Quid eum dicere
mar.ifestius, nihil aliud
gratiam, qua Deus in nobis operatur velle quod bonum est,
quam legem atque doctrinam ? In lege namque et doctrina
sanctarum scripturarum futurae gloriae atque praemiorum
promittitur magnitudo. Ad doctrinam pertinet etiam quod
sapientia revelatur, ad doctrinam pertinet cum suadetur
omne quod bonum est. Et si inter docere et suadere, vel
potius exhortari, distare aliquid videtur ; etiara hoc tamen
doctrinae generalitate concluditur, quae quibusque sermoni-
bus vel litteris continetur : nam et sanctae scripturae et
docent et exhortantur, et potest esse in docendo et exhor-
tando etiam hominis operatio. Sed nos eam gratiam volu-
mus iste aliquando fateatur, qua futurae gloriae magnitudo
non solum promittitur, verum etiam creditur et speratur ; nec
212 AUGUSTINE ON GRACE.
Jo. G, 45.
AUaUSTINE ON ORACE. 213
credita diligamus.
14. Haec gratia si doctrina dicenda est, certe sic dicatur,
tatis non opus habetis vobis scribi ; nam ipsi vos a Deo
didicistis ut diligatis invicem. Atque ut probaret eos a Deo
didicisse, subjunxit, Etenim facitis illud in omnes fratres, in
universa Macedonia. Tamquam hoc sit certissimum indicium
quod a Deo didiceris, si id quod didiceris feceris. Isto modo
sunt omnes secundum propositura vocati, sicut scriptum est
in Prophetis, docibiles Dei. Qui autem novit quidem quod
fieri debeat, et non facit, nondum a Deo didicit secundum
gratiam, sed secundum legem non secundum spiritum, sed
;
1 Phil. iii., 9. ,
^ Psalm cxix., 68.
AUaUSTINE ON GRACE. 215
LIB. II.
LIB. IV.
ID
218 AUGUSTINE ON CHRISTIAN LEARNING.
et erroris
Debet
usurpant
igitur
?*******
ad obtinendas perversas vanasque causas in usus
******
:
quod vult ei quem vult docere. Quia etsi dixit quod ipse
intelligit, nondum illi dixisse putandus est, a quo intellectus
non est : si vero intellectus est, quocumque modo dixerit,
dixit. Quod si etiam delectare vult eum, cui dicit, aut flec-
tere, non quocumque modo dixerit faciet, sed interest quo-
modo dicat ut faciat. Sicut est autem ut teneatur ad
audiendum, delectandus auditor, ita iiectenduSj ut moveatur
ad agendum. Et sicut delectatur si suaviter loquaris ita ;
1 Loco superiore. — —
The pulpit in distinction from tbe place in which
the reader of ecclesiastical books, not inspired, took his place. Augustine
gives in this same book of his Doct. Clirist., a list of the canonical writings,
of whicb he enjoins it on the student to be ^^ solertiasimns indagator.'" Tlie
list of the New Testament books agrees entirely with our acknowledged
canon, including tbe Apocalypse but -with the Old Testament books he
;
quis tam durus est, qui labori tam utili non facile ignoscat,
cui vicem laudis referre non sufficit ? Quid tibi autem
videatur, cur in multis aliter se hiibeat hebraeorum codicum
auctoritas, alitergraecorum quae dicitur Septuaginta, vellem
dignareris aperire. Neque enim parvum pondus habet illa,
quae sic meruit diffamari, et qua usos Apostolos, non
solum res ipsa indicat, sed etiam te attestatum esse memini.
Ac per hoc plurimum profueris, si eam graecam Scripturam,
quam Septuaginta operati sunt, latinae veritati reddideris
quae ia diversis codicibus ita varia est, ut tolerari vix
possit ; ne in graeco aliud invcniatur, ut inde
et ita suspecta,
aliquid proferri aut probari dubitetur. Brcvem putabam
futuram hanc epistolam sed nescio
: quomodo ita mihi dulce
factum est in ea progredi, ac si tecum loquercr. Sed
obsecro te per Dominum, ne te pigeat ad omnia respondcre,
et praestare mihi, quantum potueris, praesentiam tuam.