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ANTE-NICENE
CHRISTIAN LIBRARY:
TRANSLATIONS OF
THE WRITINGS OF THE FATHERS
DOWN TO A.D. 325.
EDITED BY THE
REV. ALEXANDER ROBERTS, D.D.,

AND
JAMES DONALDSON, LL.D.
VOL. XVIIL
THE WEITINGS OP TEETULLIAN, VOL. III.
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THE WRITINGS
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QUINTUS SEPT. FLOR. TERTULLIANUS,
VOL. III.
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MODIANUS BY I EV. ROBERT ERNEST "WALLIS, PH.D., SENIOR
PRIEST -VICAR OF AVELLS CATHEDRAL, AND INCUMBENT OF
CHRIST CHURCH, COXLEY, SOMERSET.
H 6X0^-T, /
CONTENTS,
PAGE
Introducticn, . vii
On Exhortation to Chastity, . 1
On Monogamy, . 21
Of Modesty, 56
On Fasting, 123
On the Veiling of Virgins, 154
On the Ascetics' Mantle, 181
An Answer to the Jews, 201
Against all Heresies, . 259
A Fragment concerning the Cursing of the Heathen's Gods, 274:
A Strain of Jonah the Prophet, 278

A Strain of Sodom, 284:
Genesis, 293
A Strain of the Judgment of the Lord, 301
Five Books in Reply to Marcion, 318

A Fragment of an Epistle or Treatise of Dionysius, Bishop
OF EOME, AGAINST THE SaBELLIANS, 385
A Fragment on the Creation of the World.

ViCTORiNUS, Bishop of Petau, ....
Commentary on the Apocalypse of the Blessed John.
By the Martyr
By St.
388
ViCTORiNUS, Bishop of Petau, and Martyr, 394
The Instructions of Commodianus in favour of Christian Dis-
......••
cipline, AGAINST the GODS OF THE HEATHENS,
Indices,
434
475
INTEODUCTION.
O arrange chronologically the works (especially

if numerous) of an author whose own date is
known with tolerable precision, is not always or
necessarily easy : witness the controversies as to
the succession of St. Paul's epistles. To do this in the case
of an author whose own date is itself a matter of controversy
may therefore be reasonably expected to be still less so ; and
such is the predicament of him who attempts
perform this to
task for Tertullian. I propose to give a specimen or two of
the difficulties with which the task is beset and then to lay ;
before the reader briefly a summary of the results at which

eminent who have devoted much time and thought
scholars,
to the subject, have arrived. Such a course, I think, will
at once afford him means of judging of the absolute impos-
sibility of arriving at definite certainty in the matter and ;
induce him to excuse me if I prefer furnishing him with

materials from which to deduce his own conclusions, rather
than venturing on an ex cathedra decision on so doubtful a
subject.
1. The Holmes has reminded us,^ of the
book, as Dr.
date of which we seem to have the surest evidence, is adv.
Marc. i. This book was in course of writing, as its author
himself (c. 15) tells us, ''
in the fifteenth year of the empire
of Severus." Now this date would be clear if there were no
doubt as to which year of our era corresponds to Tertullian's
fifteenth of Severus. Pamelius, however, says Dr. Holmes,
makes it A.D. 208 Clinton, (whose authority is more recent
;
and better,) 207.

2. Another book which promises to give some clue to its
^ Introductory Notice to the Anti-Marcion^ p\3. xiii. xiv.
;
viii TERTULLIANUS.
date is the de Pallio. In the end of c. 2 the writer uses

these phrases :
''
prsesentis imperii triplex virtus ;" " Deo tot
Augustis in unum favente ;" which show that there were at

the time three persons unitedly bearing the title Augusti —
not Ccesares only, but thestill higher Augusti; while the —
remainder of that context, as well as the opening of c. 1,
indicates a time of peace of some considerable duration a ;
time of plenty and a time during and previous to which

;
great changes had taken place in the general aspect of the

Roman Empire, and some particular traitor had been dis-
covered and frustrated. Such a combination of circum-
stances might seem to fix the date with some degree of
assurance. But unhappily, as Kaye reminds us,^ commen-
tators cannot agree as to who the three Augusti are. Some
say Severus, Caracalla, and Alhinus ; some say Severus,
Caracalla, and Geta. Hence we have a difference of some
twelve years or thereabouts in the computations. For
Albinus was defeated by Severus in person, and fell by his
own hand, in a.d. 197 and Geta, Severus' second son,
;
brother of Caracalla, was not associated by his father with

himself and his other son as Augustus until A.D. 208, though
he had received the title of Ccesar ten years before, in the
same year in which Caracalla had received that of Augustus.^
For my own part, I may perhaps be allowed to say that I
should incline to agree, like Salmasius, with those who assign
the later date. The limits of the present Introduction forbid
my entering at large into my reasons for so doing. I am,
however, supported in it by the authority of Neander.'^
In
one point, though, I should hesitate to agree with Oehler,
who appears to follow Salmasius and others herein, namely, —
in understanding the expression " et cacto et rubo subdolae
f amiliaritatis convulso " of A Ibinus. It seems to me the
words might with more propriety be applied to Plautianus
and that in the word " familiaritatis " we may see (after
^ Eccl. Hist, illiist. from TertuUiarCs Writings, p. 3G sqq. (ed. 3,

Lond. 1845).
2 See Kaye, as above.
" Antignosticus, p. 424 (Bohn's tr., ed. 1851).

INTRODUCTION. ix
Tertullian's fashion) a playupon the meaning, with a refer-

ence not only to the long-standing but mischievous intimacy
which existed between Severus and his fellow-countryman
(perhaps fellow-townsman) Plautianus, who for his harshness
and cruelty compared to the prickly cactus ; but like-
is fitly
wise to the alliance which this ambitious praetorian prefect

had contrived to contract with -the family of the emperor, by
the marriacre of his dauo;hter Plautilla to Caracalla, — an event
wdiich, as it turned out, led to his own death
and thus in :
the " mho " there may be a reference to the ambitious and
conceited '^hramhle^^ of Jotham's parable,^ and perhaps, too,
to the "• thistle " of Jehoash's." If this be so, the date would
be at least approximately fixed, as Plautianus did not marry
his daughter to Caracalla till a.d. 203, and was himself put
to death in the following year, 204, while Geta, as we have
seen, was made Augustus in 208.
3. The date of the Ajyology, however, is perhaps at once
the most contested, and the most strikingly illustrative of the
which allusion has been made. It is not sur-
difficulties to
prising that its date should have been more disputed than
that of other pieces, inasmuch as it is the best known, and

(for some reasons) the most interesting and famous, of all
our author's productions. In fact, the dates assigned to it
by different authorities vary from Mosheim's 198 to that
suggested by the very learned Allix, who assigns it to 217.^
4. Once more. In the tract de Monogamia (c. 3) the
author says that since the date of St. Paul's first Epistle
to the Corinthians " about 160 years had elapsed." Here,
again, did we only know with certainty the precise date of
^ See Judg. ix. 2 sqq.

^ See 2 Kings (4 Kings in LXX. and Tulg.) xiv. 9.
^ Here, again, our limits forbid a discussion but the allusion to the
;
Ehone having " scarcely yet lost the stain of blood" -which we find in the
adNatt. 1. 17, compared with Apol. 35, seems to favour the idea of those
who date the ad. Natt. earlier than the Apology^ and consider the latter
as a kind of new edition of the former : while it would fix the date of
the ad Natt. as not certainly earlier than 197, in which year Albinus (as
we have seen) died. The fatal battle took place on the banks of the
Ehone.
X TERTULLIANUS.
that epistle, we could ascertain " about " the date of the
tract. But (a) the date of the epistle is itself variously
given, —Burton giving it as early as a.d. 52, Michaelis and
Mill as late as 57 ; and (h) TertulHan only says, ^'
Armis
circiter CLX. exinde productis ;" while the way in which, in
the ad Natt,, within the short space of three chapters, he
states first (in c. 7) that 250, and then (in c. 9) that 300,
years had not elapsed since the rise of the Christian name^
leads us to think that here again (viz. in the de Monog.) he
only desires to speak in round numbers, meaning perhaps
more than 150, but less than 170.
These specimens must suffice, though it might be easy to
add to them. There is, however, another classification of
our author's writings which has been attempted. Finding
the hopelessness of strict chronological accuracy, commen-
tatorshave seized on the idea that peradventure there might
be found at all events some internal marks by wdiich to
determine which of them were written before, which after^
the writer's secession to Montanism. It may be confessed
that this attempt has been somewhat more successful than
the other. Yet even here there are two formidable obstacles
standing in our way. The first and greatest is, that the
natural temper of TertuUian was from the first so akin ta
the spirit of Montanism, that, unless there occur distinct
allusions to the ''New Prophecy," or expressions specially
connected with Montanistic phraseology, the general tone of
any treatise is not a very safe guide. The second is, that
the subject-matter of some of the treatises is not such as to
afford much scope for the introduction of the peculiarities of
a sect which professed to differ in discipline only, not doc-
trine, from the church at large.
Still the result of this classification seems to show one
important feature of agreement between commentators, how-
ever they may differ upon details ; and that is, that consi-
derably the larger part of our author's rather voluminous
productions^ must have been subsequent to his lamented
^ It looks strange to see Tertullian's works referred to as consisting
of "about thirty .sAor/ treatises''^ in Murdock's note on Mosheim. See
: : :
INTRODUCTION. xi
secession. I think the best way to give the reader (as I have
said) means for forming his own judgment will be to lay-
before him columns a tabular view of the dis-
in parallel
position of the books by Dr. Neander and Bishop Kaye.
These two modern writers, having given particular care to
the subject, bringing to bear upon it all the advantages de-
rived from wide reading, eminent abilities, and a diligent
study of the works of preceding writers on the same ques-
tions,^ have a special right to be heard upon the matter in
hand and I think, if I may be allowed to say so, that, for

;
calm judgment, and minute acquaintance with his author, I

shall not be accused of undue partiality if I express my
opinion that, as far as my own observation goes, the palm
must be awarded to the Bishop. In this view I am sup-
ported by the fact that the accomplished Professor Ramsay,
in his article on Tertullian in Smitlis Diet, of Biog, and
Myth.y follows Dr. Kaye's arrangement. I premise that Dr.
Neander adopts a threefold division, into
1. Writings which were occasioned by the relation of the
Christians to the heathen, and refer to their vindication of
Christianity against the heathen attacks on heathenism ; the
;
sufferings and conduct of Christians under persecution and ;
the intercourse of Christians with heathens

2. Writings which relate to Christian and church life^
and to ecclesiastical discipline :
3. The dogmatic and dogmatico-controversial treatises: and

under each head subdivides into
a. Pre-Montanist writings :
h. Post-Montanist writings :
thus leaving no room for what Kaye calls " works respect-
ing which nothing certain can be pronounced." For the
sake of clearness, this order has not been followed in the
table. On the other side, it will be seen that Dr. Kaye,
while not assuming to speak with more than a reasonable
probability, is careful so to arrange the treatises under
the ed. of the Ecd. Hist, by Dr. J. Seaton Eeid, p, 65, n. 2, Lond. and
Bel. 1852.
^ This last qualification is very specially observable i» Dr. Kaye.
Xll TEBTULLIANUS.
eaclihead as to show the order, so far as it is discoverable,

in which the books under that head were published ; i.e., if
one book is quoted in another book, the book so quoted, if
distinctly referred to as alreadi/ hefore the luorld, is plainly
anterior to that in which it is quoted. Thus, then, we have :
Neander.
INTROD UCTION. xiii
— —
xiv TERTULLIANUS.
with great diffidence."^ The main difference, in fact, is that

which affects the de SpectacuUs^ de Idololatria (two tracts
upon kindred subjects), de Cultu Feminarum (a subject akin
to the other two), and the adv, Judceos. With reference to
all these, except the last, to w^hich I believe the Archdeacon
does not once refer, the Bishop's opinion appears to have the
support of Archdeacon Evans, whose learned and interesting
essay, referred to in the note, appears in a volume published
in 1837. (Dr. Kaye's Lectures, on which his book is founded,
wêre delivered in 1825. Of the date of his first edition I
am not aware. Dr. Neander's Antignosticus also first ap-
peared in 1825. The' preface to his second edition bears date
July 1, 1849.") As to the adv. Judceos^ I confess I agree
with Neander in thinking that, at all events from the begin-
ning of c. 9, it is spurious. If it be urged that Jerome
expressly quotes it as Tertullian's, I reply, Jerome so quotes
it, I believe, when he isexpounding Daniel. Now all that
the adv. Jud. has to say about Daniel ends with the end of
c. 8. It is therefore quite compatible with the fact thus
stated to recognise the earlier half of the book as genuine,
and to reject the rest, beginning, as it happens, just after the
eighth chapter, as spurious. Perhaps Dr. Neander's Jewish
birth and training peculiarly fit him to be heard on this
question. Nor do I think Professor Kamsay (in the article
above alluded to) has quite seen the force of Kaye's own
remarks on Neander.^ AVhat he does say is equally creditable
to his candour and his accuracy namely ; :
" The instances
alleged by Dr. Neander, in proof of this position, are un-
doubtedly very remarkable ; but if the concluding chapters
of the tract are spurious, no ground seems to be left for
asserting that the genuine portion was posterior to the third
especially as a similarity of language exists, or has been thought to

exist,between the jurist and the Christian author. And the juridical
language and tone of our author do seem to point to his having, though
Mr. Evans regards that as doubtful, been a trained lawyer. Tr.]
1 Kaye, as above. Pref. to 2d ed. pp. xxi. xxii. [incorporated in the
3d ed., which I always quote. Tr.].
2 i.e. four years after Kaye's third.
3 See Pref. 2d ed. p. xix. n. 9.
: —
INTRODUCTION. xv
Book against Marcion," — it being from that book that the

quotations are taken which make up the remainder of the
tract/ — " and none, consequently, for asserting that it was
written by a Montanist." With which remark I must draw

these observations on the genuine extant works of TertuUian
to a close.
The next point to which a brief reference must be made
is the lost ivorks of TertuUian. Lists of these are given
both by Oehler and by Kaye, viz.
1. A Book on Aaron's Eobes : mentioned by Jerome,

Epist. 128, ad Fahiolam de Veste Sacerdotali (torn. ii. p. 586,
0pp. ed. Bened.).
2. A Book on the Superstition of the Age.^
3. A Book on the Submission of the Soul.
4. A Book on the Flesh and the Soul.
and 4 are known only by their titles, which are
ISTos. 2, 3,
found Index to Tertullian's works o

in the eiven in the
Codex Agobardi ; but the tracts themselves are not ex-
tant in the MS., which appears to have once contained
5. A
Book on Paradise, named in the Index, and referred
to in de Anima 55, adv. Marc. iii. 12 and ;
6. A
Book on the Hope of the Faithful also named in :
the Index, and referred to adv. Marc. iii. 24 and by Jerome ;
in his account of Papias (^Catal. Scriptt. Eccles. c. 18), and

on Ezek. xxxvi. (p. 952, tom. iii. 0pp. ed. Bened.) and by ;
Gennadius (of Marseilles), de Ecclesioi dogmatibus, c. 55.

7. Six Books on Ecstasy, with a seventh in reply to Apol-
lonius referred to in adv. Marc. iv. 22 ^ and by Jerome,

: ;
de Scriptt. Eccles. 53, 24, 40. See, too, J. A. Fabricius on

the words of the unknown author whom the Jesuit Sirmond
edited under the name Prcedestinatus ; who gathers thence
that " Soter, Pope of the City,"* and ApoUonius, bishop ^ of
^ As
Semler, worthless as his theories are, has well shown.
" Sspculi " or " of the world," or perhaps "of heathenism."
2 ;
" So Kaye thinks but perhaps the reference is doubtful. See, how-
;
ever, the passage in Dr. Holmes' translation in the present series, with
his note thereon.
* i.e. Rome. ^ Antistes.
xvi TERTVLLIANUS.
the Epheslans, wrote a book against the Montanists ; in reply

to ivliom Tertnllian, a Carthaginian presbyter, wrote." J.
Pamelius thinks these seven books were originally published
ill Greek.
8. A Book in reply to the Apellesites (i.e. the followers of
Apelles ^) : referred to in de Came Christiy c. 8.
9. A Book on the Origin ^ of the Soul, in reply to Hermo-
genes : referred to in de Anima^ cc. 1, 3, 22, 24.
10. A Book on Fate : referred to by Fulgentius Plan-
ciades, p. 562, Merc. ; also referred to as either written, or
intended to be written, by Tertullian himself, de Anima, c.
20. Jerome (^Catal. ScriiM. Eccles. c. 58) states that there

was extant (or had been extant) a book on Fate under the
name of Minucius Felix, written indeed by a perspicuous
author, but not in the style of Minucius Felix. This,
Pamelius judged, should perhaps be rather ascribed to Ter-
tullian.
11. A Book on the Trinity. Jerome (^Catal. Scriptt.
Eccles. c. 70) says :
^'
Novatian wrote . . . and a large
volume on the Trinity, as if making an epitome of a ivork
of Tertidlian^s, ivhich most men not knowing regard it as

CypriaiHs.^^ Novatian's book stood in Tertullian's name in
the 3ISS. of J. Gangneius, who was the first to edit it in a ;
Malmesbury MS. which Sig. Gelenius used and in others. ;
12. A Book addressed to a Philosophic Friend on the

Straits of Matrimony. Both Kaye and Oehler ^ are in doubt
whether Jerome's words (Epist. ad Eustochium de Custodia
Virginitatis, p. 37, torn. iv. 0pp. ed. Bened. adv. Jovin. i. ;
p. 157, tom. iv. 0pp. ed. Bened.), by which some have been
led to conclude that Tertullian wrote some book or books on
this and kindred subjects, really imply as much, or whether
they may not refer merely to those tracts and passages in
his extant writings which touch upon such matters. Kaye
"
hesitates to think that the ^' Book to a Philosophic Friend
is the same as the de Exliortatione Castitatis, because Jerome
^ A Marcionite at one time he subsequently : set up a sect of liis own.

He is mentioned in the adv. omn. Hxr. e. 6.
^ Censu. 2 Oelilcr speaks more decidedly than Kaye.
;
INTRODUCTION. xvii
says Tertulllan wrote on the subject of celibacy ''m his

;^^
youth but as Cave takes what Jerome elsewhere says of
Tertullian's leaving the church " about the middle of his age "
to mean his spiritual age, the same sense might attach to his
words here too, and thus obviate the Bishop's difficulty.
There are some other works which have been attributed to
Tertullian —
on Circumcision ; on Animals Clean and Un-
clean ; on the truth that God is a Judge which Oehler —
likewise rejects, believing that the Jerome expressions of
refer only to passages in the Anti-Marcionand other extant
works. To Novatian Jerome does ascribe a distinct work
on Circumcision (in the Catal, Scriptt. Eccles,), and this
may (comp. 11, just above) have given rise to the view that
Tertullian had w^ritten one also.
There were, moreover, three treatises at least written by
Tertullian in GreeJc, They are :
A Book on Public Shows. See de Cor. 6. c.
A Book on Baptism. See de Bapt. 15. c.
A Book on the Veiling of Virgins. See de V. V. c. 1.

Oehler adds that J. Pamelius, in his epistle dedicatory to
Philip II. of Spain, makes mention of a Greek copy of Ter-
tullian in the library of that king. This report, however,
since nothing has ever been seen or heard of the said copy
from that time, Oehler judges to be erroneous.^
It remains briefly to notice the confessedly spurious works
which the edi];ions of Tertullian generally have appended
to them. With these Kaye does not deal. The fragment,
adv. omnes Hcereses, Oehler attributes to Victorinus Petavio-
nensis {i.e. Victorinus bishop of Pettaw, on the Drave, in
Austrian Styria. It was once thought he ought to be called
Pictaviensis, i.e. of Foictiers ; but John Launoy [doctor of the
Sorbonne, said by Bossuet to have proved himself " a semi-
Pelagian and Jansenist !
" born, in 1603, in Normandy, died
in1678] has show^n this to be an error). Victorinus is said
by Jerome to have ''
understood Greek better than Latin
hence his works are excellent for the sense, but mean as to
^ " Mendacem " is his word. I know not whether he intends to charge
Pamelius with wilful fraud.
xviii TERTULLIANVS.
tlic style" [Jer. de Vir. lllust, c. 74]. Cave believes him

to have been a Greek by birth. Cassiodorus [b. 470, d.
560] states him to have been once a professor of rhetoric.
Jerome's statement agrees with the style of the tract in
question ; and Jerome distinctly says Victorinus did write
adversiis omnes Hcereses. Allix leaves the question of its
authorship quite uncertain. If Victorinus be the author,

the book falls clearly within the ante-NIcene period ; for
Victorinus fell a martyr in the Diocletian persecution, pro-
bably about A.D. 303.
The next frai^ment — '' Of the Execrable Gods of the
Heathens " — is of quite uncertain authorship.Oehler would
attribute It " to some declaimer not quite Ignorant of Ter-
tullian's writings/' but certainly not to TertuUian himself.
Lastly we come to the metrical fragments. Concerning
these, it is perhaps impossible to assign them to their rightful
owners. Oehler has not troubled himself much about them ;
but he seems to regard the Jonah as worthy of more regard

than the rest, for he seems to have intended giving more
hibour to Its editing at some future time. Whether he has
ever done so, or given us his German version of Tertullian's
own works, which, ''
si Deus adjuverit," he distinctly pro-
mises in his preface, I do not know. Perhaps the best thing
to be done under the circumstances Is to give the judgment
of the learned Peter Allix. It may be premised that by the
celebrated George Fabrlclus who published his great work,
-^
—
Poetarum Veterum Ecclesiasticorwn Opera Christiana, etc., in
1564 —the Five Books in Rejjly to 3farcion, and the Judg-
ment of the Lord, are ascribed to TertuUian, the Genesis and
Sodom to Cyprian. Pamelius likewise seems to have ascribed
the Five Books, the Jonah, and the Sodom^ to TertuUian ; and
according to Lardner, Bishop Bull likewise attributed the
Five Books to him.'' They have been generally ascribed to
1 He must not be confoimded with the still more famous John Albert
Fabricius of the next century, referred to in p. xv. above.
- Whole of these metrical fragments.
"
^ Lardner, Credihilitr/, vol. iii. p. 169, under " Victorinus of Pettaw
(ed. Kippis, Lond. 1838).
;
INTRODUCTION. xix
the Yictorinus above mentioned. Tillemont, among others,

thinks they may well enough be his.^ Rigaltius is content to
demonstrate that they are not TertuUian's, but leaves the real
authorship without attempting to decide it. Of the others
the same eminent critic says, " They seem to have been
written at Carthage, at an age not far removed from Ter-
tullian's." ^ Allix, after observing that Pamelius is incon-
sistent with himself in attributing the Genesis and Sodom
at one time to Tertullian, at another to Cyprian, rejects both
views equally, and assigns the Genesis with some confidence
to Salvian, a presbyter of Marseilles, whose " floruit " Cave
gives cir. 440, a contemporary of Gennadius, and a copious
author. To this it is, AlUx thinks, that Gennadius alludes
in his Catalogue of Illustrious Men, c. 77.
The Judgment of the Lord Alllx ascribes to one Yere-
cundus, an African bishop, whose date he finds it difficult
to decide exactly. He refers to two of the name : one
Bishop of Tunis, whom Victor of Tunis in his chronicle
mentions as having died in exile at Chalcedon a.d. 552
the other Bishop of Noba, who visited Carthage with many
others a.d. 482, at the summons of King Huneric, to answer
there for their faith ;
— and would ascribe the poem to
the former, thinking that he finds an allusion to it in the
article upon that Yerecundus in the de Viris Illustribus of
Isidore of Seville. Oehler agrees with him. The Five
Books Allix seems to hint mai/ be attributed to some imitator
of the Yictorinus of Pettaw named above. Oehler attri-
butes them rather to one Yictorinus (or Yictor) of Marseilles,

a rhetorician, who died about a.d. 450. He appears in G.
Fabricius as Claudius Marius Yictorinus, writer of a Com-
mentary on Genesis, and. an epistle ad Salomonem Abbata^
both in verse, and of some considerable length.
^ See Lardner, as above.
^ See Migne, who prefixes this judgment of Rig. to the de Judicicf
Domini.
;:
^^XifG^
^%
^^^&l ^&XG^
M&BY
ON EXHOETATION TO CHASTITY.
Chap. i. —Introduction. Virginity classified under three

several species.
DOUBT not, brother, that after the premission in

peace of your wife, you being wholly bent upon
the composing of your mind [to a right frame],
are seriously thinking about the end of your lone
life, and of course are standincf in need of counsel. Althouo-h,
in cases of this kind, each individual ought to hold colloquy
with his own faith, and consult its strength ; still, inasmuch
as, in this [particular] species [of trial], the necessity of the
flesh (which generally is faith's antagonist at the bar of the
same inner consciousness [to which I have alluded]) sets
cogitation astir, faith has need of counsel from without, as
an advocate, as it w^re, to oppose the necessities of the flesh
which necessity, indeed, may very easily be circumscribed,
if the loill rather than the indulgence of God be considered.
No one deserves [favour] by availing himself of the indul-

gence, but by rendering a prompt obedience to the will, [of
his master].^ The will of God is our sanctification,^ for He
wishes His " imao;e"
o •us — to become likewise His " like-
ness ;
" ^ that we may be " holy " just as Himself is " holy." ^
That good — sanctification, I mean I — distribute into several

species, that insome one of those species we may be found.
The first species is, virginity from one's birth the second, :
virginity from one's second birth, that is, from the font
^ Comp. c. iii. and the references there. 2 j Thess. iv. o.

^ Comp. 1 Cor. xi. 7, where the Greek is UKau kccI ouly,.
* Lev. xi. 44 ; 1 Pet. i. IG.
TERT. —VOL. III. A

:;
2 TERTULLIANUS
which [second virginity] either in the marriage state keeps

[its subject] pure by mutual compact/ or else perseveres in
widowhood from choice a third grade remains, monogamy,

:
when, after the interception of a marriage once contracted,

there is thereafter a renunciation of sexual connection.
The first virginity is [the virginity] of happiness, [and con-
sists in] total ignorance of that from which you will after-
wards wish to be freed the second, of virtue, [and consists
:
in] contemning that the power of which you know full well
the remaining species, [that] of marrying no more after the
disjunction of matrimony by death, besides being the glory
of virtue, is [the glory] of moderation likewise ; ^ for mode-
ration is the not regretting a thing which has been taken
away, and taken away by the Lord God,^ without whose will
neither does a leaf glide down from a tree, nor a sparrow of
one farthing's worth fall to the earth.*
Chap. ii. —
The blame of our misdeeds not to he cast upon
God, The one poiver ivhich Quests ivith man is the power
of VOLITION.
What moderation, in short, is there in that utterance, " The
Lord gave, the Lord hath taken away ; as seemed [good] to
the Lord, so hath been done " ^ And accordingly, if we
it !
renew nuptials which have been taken away, doubtless we

strive against the will of God, willing to have over again a
thing which He has not willed us to have. For had He
willed [that we should], He would not have taken it away
unless we interpret this, too, to be the will of God, as if He
again willed us to have what He just now did not will. It
is not the part of good and solid faith to refer all things to
the will of God in such a manner as that ; and that each
individual should so flatter*^ himself by saying that ^' nothing
isdone without His permission," as to make us fail to under-
stand that there is a something in our own power. Else
1 Comp. 1 Cor. vii. 5 ; and ad Ux. b. i. c. vi.
2 Ck)mp. ad Ux. b. i. c. viii. ^ Comp. Job i. 21.

4 Comp. Matt. x. 29. « Job i. 21 (in LXX. and Vulg.).
^ Adulari. Comp. de Pcen. c. vi. suh inii. ; ad Ux. b. i. c. iv. ad init.
ON EXHORTATION TO CHASTITY. 3
every sin will be excused if we persist in contending that
nothing done by us without .the will of God and that

is ;
definition will go to the destruction of [our] whole discipline,

[nay], even of God Himself ; if either He produce by ^ His
own will things which He wills not, or else [if] there is nothing
which God wills not. some things which He
But as there are
forbids, against which He denounces even eternal punishment
— for, of course, things which He forbids, [and] by which
withal He is offended, He does not idll so, too, on the con- —
trary, what He does will, He enjoins and sets down as accept-
able, and repays with the reward of eternity.^ And so, when
wê have learnt from His precepts each [class of actions], what
He does not will and what He does, we still have a volition and
an arbitrating power of electing the one ; just as it is written,
" Behold, I have set before thee good and evil for thou :
hast tasted of the tree of knowledge." And accordingly we

ought not to lay to the account of the Lord's will that which
lies subject to our own choice ; [on the hypothesis] that He
does not will, or else [positively] nills what who is good,
does nill what is evil. Thus, it is a volition of our own
when we will what is evil, in antagonism to God's will, who
wills what is good. Further, if you inquire whence comes
that volition whereby we will anything in antagonism to the
will of God, I shall say, It has its source in ourselves. And
I shall not make the assertion rashly — for you must needs
correspond to the seed whence you spring — if indeed it be
true, [as it is], that the originator of our race and our sin,
Adam,^ willed the sin which he committed. For the devil did
not impose upon him the volition to sin, but subministered
material to the volition. On the other hand, the will of God
had come to be a question of obedience.* In like manner
you, too, you fail to obey God, who has trained
if you by
setting before you the precept of free action, will, through
the liberty of your will, willingly turn into the downward
course of doing what God nills and thus you think your- :
1 Or " from "— cZe.
2 i.e. eternal life : as in de Bapt. c. ii. ; ad Ux. b. i. c. vii. ad init.
3 De Pan. c. xii. ad Jin. * In obaudientiam venerat.

—
4 TERTULLIANUS
self to have been subverted by the devil; who, albeit he

does icillthat you should will something which God nills,
still does not mahe you will it, inasmuch as he did not reduce
those our protoplasts to the volition of sin ; nay, nor [did
reduce them at all] against their will, or in ignorance as
to what God nilled. For, of course, He nilled [a thing] to
be done when He made death the destined consequence of
its commission. Thus the wôrk of the devil is one : to make
trial whether you do will that which it rests with you to will.
But when you have willed, it follows that he subjects you to

himself ; not by having ivrought volition in you, but by having
found a favourable opportunity in your volition. Therefore,
since the only thing which is in our power is volition and it —
is herein that our mind toward God is put to proof, whether
we will the things which coincide with His will deeply and —
anxiously must the will of God be pondered again and again,
I say, [to see] what even in secret He may will.
Chap. hi. — Of indulgence and pure volition. The question

illustrated from 1 Cor. vii.
For wdiat things are manifest we all know ; and in what

sense these very things are manifest must be thoroughly
examined. For, albeit some things seem to savour of " the
will of God," seeing that they are alloived by Him, it does not
forthwith follow that everything which is permitted proceeds
out of the mere and absolute will of him who permits. Indul-
gence is the source of all permission. And albeit indulgence is
not independent of volition, still, inasmuch as it has its cause

in him to whom the indulgence is granted, it comes (as it were)
from unwilling volition, having experienced a producing cause
of itself which constrains volition. See what is the nature of
a volition of which some second party is the cause. There
is, again, a second species of pure volition to be considered.
God wills us to do some acts pleasing to^ Himself, in which
it is not indulgence which patronizes, but discipline which
lords it. If, however, He has given a preference over these
to some other acts — [acts], of course, which He more wills
^ Or, "decreed by."
is there a doubt that the acts which we are to pursue are

those which He more which He less wills
wîlls ; since those
(because He wills others more) are to be similarly regarded
as if He did not will them ? For, by showing what He more
wills, He has effaced the lesser volition by the greater. And
in as far as He has proposed each [volition] to your know-
ledge, in so far has He defined it to be your duty to pursue
that which He has declared that He more wills. Then, if
the object of His declaring has been that you may pursue
that which He more wills ; doubtless, unless you do so, you
savour of contrariety to His volition, by savouring of con-
trariety to His superior and you rather offend than
volition ;
merit reward, by doing what He

wills indeed, and rejecting
what He more wills. Partly, you sin partly, if you sin not, ;
still you deserve no reward. Moreover, is not even the un-

willingness to deserve reward a sin ?
If, therefore, second marriage finds the source of its allow-
ance in that '^
will of God " which is called indulgence, we
shall deny that that which has indulgence for its cause is
volition pure if in that to which some other
; that, namely, —
which regards continence as more desirable is preferred as —
superior, we shall have learned [by what has been argued
above], that the not-superior is rescinded by the superior.
Suffer me to have touched upon these considerations, in
order that I may now follow the course of the apostle's words.
But, in the first place, I shall not be thought irreligious if I
remark on what he himself professes ;
[namely], that he has
introduced all indulgence in regard to marriage from his own
[judgment] —that from human sense, not from divine pre-
is,
script. For, withal, when he has laid down the definitive

rule with reference to "the widowed and the unwedded,"
that they are to "marry if they cannot contain," because
" better it is to marry than to burn,"^ he turns round to the
other class, and says :
" But wedded I make official
to the
declaration — not indeed I, Thus he shows,
but the Lord."
by the transfer of his own personality to the Lord, that what
he had said above he had pronounced not in the Lord's per-
1 1 Cor. vii. 8, 9.
6 TERTULLIANUS
son, but in his own :

" Better it is to marry than to burn."
Now, although that expression pertain to such as are ^'
appre-
hended^^ hy the faith in an unwedded or widowed condition,
still, inasmuch as all cling to it with a view to licence in the
way of marrying, I should wîsh to give a thorough treatment
to the inquiry what kind of good he is pointing out which is
^'better than" a penalty; which cannot seem good but by
comparison with something very bad so that the reason why ;
" marrying" is good, is that " burning" is worse. ^' Good" is

worthy of the name if it continue to keep that name without
comparison, I say not with evil, but even with some second
good so that, even if it is compared to some other good, and
;
is by some other cast into the shade, it do nevertheless remain
in possession of the name " good." If, however, it is the

nature of an evil which is the means which compels the pre-
dicating '^good," it is not so much ^-good" as a species of infe-
rior evil, which by being obscured by a superior evil is driven
to the name of good. Take away, in short, the condition of
comparison, so as not to say, " Better it is to marry than to
burn ;" and I question whether you will have the hardihood
to say, " Better it is to marry," not adding what that is which
is better. Therefore what is not better^ of course is not good
either inasmuch as you have taken away and removed the
;
condition of comparison, which, while it makes the thing

" better," so compels it to be regarded as " good." " Better
it is to marry than to burn" is to be understood in the same
way as, " Better it is to lack one eye than two :" if, however,
you withdraw from the comparison, it will not be "better"
to have one eye, inasmuch as it is not " good" either. Let
none therefore catch at a defence [of marriage] from this
paragraph, which properly refers to " the unmarried and
widows," for whom no [matrimonial] conjunction is yet
reckoned although I hope I have shown that even such
:
must understand the nature of the permission.
Chap. iv. — Further remarks upon the apostles language.
However, touching second marriage, we know plainly that

the apostle has pronounced " Thou hast been loosed from a
:
•wife ; seek not a wife. But If thou shalt marry, tliou wilt
not sin." ^ Still, as in the former case, he has introduced
the order of this discourse too from his personal suggestion,
not from a divine precept. But there is a wide difference
between a precept of God and a suggestion of man. ^' Pre-
cept of the Lord," says he, " I have not but I give advice, ;
as having obtained mercy of the Lord to be faithful." ^ In

fact, neither in the gospel nor in Paul's own epistles will you
find a precept of God as the source whence repetition of
marriage is permitted. Whence the doctrine that unity [of
marriage] must be observed derives confirmation inasmuch ;
as that which is not found to be permitted by the Lord is

acknowledged to be forbidden. Add [to this consideration]
the fact, that even this very introduction of human advice,
as if already beginning to reflect upon its own extravagance,
immediately restrains and recalls itself, while it subjoins,
;
^^
However, such shall have pressure of the flesh " while
;
he says that he " spares them " while he adds that " the
time is wound up," so that " it behoves even such as have
wdves to act as if they had not;" while he compares the
solicitude of the wedded and of the unwedded for, in teach- :
ing, by means of these considerations, the reasons why

marrying is not expedient, he dissuades from that to which
he had above granted indulgence. And this is the case with
regard to first marriage: how much more with regard to
second When, however, he exhorts us to the imitation of
!
his own example, of course, in showing what he does wish

us to be ; that is, continent ; he equally declares what he
does 7iot wish us to be, that is, wicontinent. Thus he, too,
wdiile he one thing, gives no spontaneous or true per-
wills
mission to that which he nills. For had he willed, he would
not have permitted ; nay, rather, he would have commanded.
*'But see again: a woman when her husband is dead, he
says, can marry, if she wish to marry any one, only ' in the
Lord.'" Ah! but ^'happier will she be," he says, "if she
shall remain permanently as she is, according to my opinion.
I think, moreover, I too have the Spirit of God." We see
i
1 Cor. vii. 27. 2 Qr, " to be a believer ;" ver. 2Q.
8 TERTULLIANUS
two advices [that] whereby, above, he grants the indul-

:
gence of marrying and [that] whereby, just afterwards, he

;
teaches continence with regard to marrying. "To which,

then," you say, " shall we assent ? " Look at them care-
fully, and choose. In granting indulgence, he alleges the
advice of a prudent man ; in enjoining continence, he
affirms the advice of the Holy Spirit. Follow the ad-
monition which has divinity for its patron. It is true that
believers likewise "have the Spirit of God;" but not all
believers are apostles. AVhen, then, he who had called him-
self a " believer,"added thereafter that he " had the Spirit
of God," which no one would doubt even in the case of an
[ordinary] believer ; his reason for saying so was, that he
might re-assert for himself apostolic dignity. For apostles
have the Holy Spirit properly, who have Him fully, in the
operations of prophecy, and the efficacy of [healing] virtues,
and the evidences of tongues not partially, as all others have.
;
Thus he attached the Holy Spirit's authority to that form

[of advice] to which he willed us rather to attend; and
forthwith it became not an advice of the Holy Spirit, but,
in consideration of His majesty, a precept.
Chap. v. — Unity of marriage taught by its first institxitioiiy
and hy the apostles application of that ptrimal type to

Christ and the church.
For the laying down ^ of the law of once marrying, the

very origin of the human race is our authority ; witnessing
as it emphatically does what God constituted in tlie begin-
ning for a type to be examined with care by posterity. For
when He had moulded man, and had foreseen that a peer
was necessary for him, He borrowed from his ribs one, and
fashioned for him one woman ;
^ whereas, of course, neither
the Artificer nor the material would have been insufficient
[for the creation of more]. There were more ribs in Adam,
and hands that knew no weariness in God; but not more
wives ^ in the eye of God.* And accordingly the man of
^ Dirigendam. ^ Gen. ii. 21, 22.
3 Or, " but no plurality of wives." * Apud Deura.
—
God, Adam, and the woman of God, Eve, discharging mu-

tually [the duties of] one marriage, sanctioned for mankind
a type by [the considerations of] the authoritative prece-
dent of their origin and the primal will of God. Finally,
*'
there shall be," said He, " two in one flesh," ^ not three
nor four. On any other hypothesis, there would no longer
be " one flesh," nor " two [joined] into one flesh." These
will be so, if the conjunction and the growing together in
unity take place once for all. If, however, [it take place] a
second time, or oftener, immediately [the flesh] ceases to be
*' one," and there will
not be " two [joined] into one flesh,"
but plainly one rib [divided] into more. But when the
apostle interprets, " The two shall be [joined] into one
flesh," ^ of the church and Christ, according to the spiritual
nuptials of the church and Christ (for Christ is one, and
one His church), we are bound to recognise a duplica-

is
tion and additional enforcement for us of the law of unity

of marriage, not only in accordance with the foundation of
our race, but in accordance with the sacrament of Christ.
From one marriage do we derive our origin in each case;
carnally in Adam, spiritually in Christ. The two births com-
bine in laying down one prescriptive rule of monogamy. In
regard of each of the two, is he degenerate who transgresses
the limit of monogamy. Plurality of marriage began with an
accursed man. Lamech was the first who, by marrying himself
^
to two women, caused three to be [joined] " into one flesh."
Chap. vi. — The objection from the polygamy of the

jmtriarclis answered.
" But withal the blessed patriarchs," you say, '^ made
mingled alliances not only with more wives [than one], but
with concubines likewise." Shall that, then, make it lawful
for us also to marry without limit ? I grant that it will, if
there still —
remain types sacraments of something future
for your nuptials to figure or if even now there is room for
;
that command, " Grow and multiply ;"'^ that is, if no other
1 Gen. ii. 24. - Eph. v. 31.
3 Gen. iv. 18, 19. ^ Gen. i, 28.
10 TERTULLIANUS
command has yet supervened :

" The time is ah'eady wound
up it remains
; that both they who have wives act as if they
had not:" for, of course, by enjoining continence, and re-
straining concubitance, the seminary of our race, [this latter
command] has abohshed Grow and multiply." As I that ''
think, moreover, each pronouncement and arrangement is

[the act] of one and the same God who did then indeed, ;
in the beginning, send forth a sowing of the race by an

indulgent laxity granted to the reins of connubial alliances,
until the world should be replenished, until the material of
the new discipline should attain to forwardness : now, how-
ever, at the extreme boundaries of the times, has checked
[the command] which He had sent out, and recalled the
indulgence which He had granted ; not without a reasonable
ground for the extension [of that indulgence] in the begin-
ning, and the limitation of it in the end. Laxity is always
-^
allowed to the beginning [of things]. The reason why any

•one plants a wood and lets it grow, is that at his own time
he may cut it. The wood was the old order, which is being
pruned down by the new gospel, in which withal '^ the axe
has been laid at the roots." ^ So, too, ^' Eye for eye, and
tooth for tooth," ^ has now grown old, ever since " Let none
render evil for evil " ^ grew young. I think, moreover, that
even with a view to human institutions and decrees, things
later prevail over things primitive.
Chap. vii. — Even the old discipline was not luithout pre-
cedents to enforce monogamy. But in this as in other
respects J the ttew has brought in a higher p>erfection.
Why, moreover, should we not rather recognise, from
among [the store of] primitive precedents, those which com-
municate with the later [order of things] in respect of
discipline,and transmit to novelty the typical form of
antiquity? For look, in the old law I find the pruning-
^ EejDastiuationis. Comp. de Cult. Fern. 1. ii. c. ix., repastinantes.
2 Comp. Matt. iii. 10.
s Ex. xxi. 24 ; Lev. xxiv. 20 ; Deut. xix. 21 ; Matt. v. 38.
^ See Rom. xii. 17 ; Matt. v. 39 ;
1 Thess. v. 16.
knife applied to the licence of repeated marriage.

There is
a caution in Leviticus " My priests shall not pluralize :
marriages." ^ I may affirm even that that is plural which

is not once for all. That which is not unity is number.
In shortj after unity begins number. Unity, moreover,
is everything which is once for all. But for Christ was
reserved, as in all other points so in this also, the " fulfill-
ing of the law." ^ Thence, therefore, among us the pre-
script is more fully and more carefully laid down, that they
who are chosen into the sacerdotal order must be men of
one marriage ^ which rule is so rigidly observed, that I re-
;
member some removed from their office for digamy. But

you will say, " Then all others may [marry more than once],
whom he excepts." Vain shall we be if we think that what
is not lawful for priests is lawful for laics. Are not even'^
we laics priests ? It is written " kingdom also, and : A

priests to His God and Father, hath He made us." ^ It is the
authority of the church, and the honour which has acquired
sanctity through the joint session of the Order, which has
established the difference between the Order and the laity.
Accordingly, where there is no joint session of the ecclesiastical
Order, you offer, and baptize, and are priest, alone for your-
self. But where three are, a church is, albeit they be laics.
For each individual lives by his own faith,^ nor is there ex-
ception of persons with God ; since it is not hearers of the
law who are justified by the Lord, but doers, according to
what the apostle withal says.^ Therefore, if you have the
Tight of a priest in your own person, in cases of necessity,
it behoves you to have likewise the discipline of a priest
whenever it may be necessary to have the right of a priest.

If you are a digamist, do you baptize ? If you are a digamist,
^ I cannot find any such passage. Oeliler refers to Lev. xxi. 14 ;

but
neither the LXX.
nor the Vulgate have any such prohibition there.
2 Matt. V. 17, very often referred to by TertulHan.
3 Comp. 1 Tun. iii. 1, 2 Tit. i. 5, 6 and Ellicott's Commentary.
; ;
^ Sacerdotibus. ^ liey. i. 6.
« See Hab. ii. 4 ; Rom. i. 17 ; Gal. iii. 11 ; Heb. x. 38.
7 Rom. ii. 13 ; Eph. vi. 9 ;
Col. iii. 25 ; 1 Pet. i. 17 ;
Deut. x. 17.
!
12 TEBTULLIANUS
do you offer? How much more capital [a crime] is it for a

digamist laic to act as a priest, when the priest himself, if he
turn digamist, is deprived of the power of acting the priest
" But to necessity," you say, " indulgence is granted." No
necessity is excusable which is avoidable. In a word, shun
to be found guilty of digamy, and you do not expose your-
self to the necessity of administering what a digamist may
not lawfully administer. God wills us all to be so con-
ditioned, as to be ready at all timesand places to undertake
[the duties of] His sacraments. There is " one God, one
faith," ^ one discipline too. So truly is this the case, that
unless the laics as well observe the rules which are to guide
the choice of presbyters,how will there be presbyters [at all],
who are chosen to that office from among the laics ? Hence
we are bound to contend that the command to abstain from
second marriage relates first to the laic so long as no other ;
can be a presbyter than a laic, provided he have been once

for all a husband.
Chap. VIII. —If it he granted that second marriage is lawful,

yet all things laiiful are not expedient.
Let it now be granted that repetition of marriage is law-

ful, if everything which is lawful is good. The same apostle
exclaims: "All things are lawful, but all are not profitable."^
Pra}^, can what is " not profitable " be called good ? If even
things which do not make for salvation are " lawful," it follows
that even things which are not good are " lawful." But
wdiat will it be your duty rather to choose ; that which is
good because it is " lawful," or that which is so because it is
" profitable ? " A wide difference I take to exist between

"licence" and salvation. Concerning the "good" it is not
said " it is lawful ;" inasmuch as " good " does not expect to
"
be permitted, but to be assumed. But that is " permitted
about which a doubt exists whether it be " good ;" which may
likewise not be permitted, if it have not some first [extrinsic]
cause of its being : —inasmuch

on account of the danger
as it is
of incontinence that second marriage, [for instance], is per-

^ Epli. iv. 5, 6. 2 1 Cor, ^. 23.
mitted : —because, unless the " licence " of some not [abso-
lutely]good thing were subject [to our choice], there were
no means of proving who rendered a willing obedience to
the Divine will, and who to his own power which of us ;
follows presentatility, and which embraces the opportunity

of licence. " Licence," for the most part, is a trial of dis-
cipline ; since it is through trial that discipline is proved,
[and] through " licence " that trial operates. Thus it
comes to pass that " all things are lawful, but not all are
[it remains true that] whoever has a
expedient," so long as
"permission" granted is [thereby] tried, and is [conse-
quently] judged during the process of trial in [the case
of the particular] ''
permission." Apostles, withal, had a
licence" to marry, and lead wives about [with them^].
*'
They had a " licence," too, to " live by the gospel." ^ But
he who, when occasion required,'^ ''
did not use this right,"
provokes us to imitate his own example ; teaching us that
our probation consists in that wherein " licence " has laid the
groundwork for the experimental proof of abstinence.
Chap. ix. — Second marriage a species of adultery. Marriage

itself impugnedj as akin to adidtery.
If we look deeply into his meanings, and interpret them,

second marriage will have to be termed no other than a
species of fornication. For, since he says that married per-
sons make this their solicitude, " how to please one another"*
(not, of course, morally^ for a good solicitude he would not
impugn) ; and [since] he wishes them to be understood to be
solicitous about dress, and ornament, and every kind of per-
sonal attraction, with a view to increasing their power of
allurement ;
[since], moreover, to please by personal beauty
and dress is the genius of carnal concupiscence, wdiich again
is the cause of fornication : pray, does second marriage seem
to you to border upon fornication, since in it are detected
those ingredients which are appropriate to fornication ? The
Lord Himself said, "Whoever has seen a woman with a view
^ See 1 Cor. ix. 5. ^ gge vers. 4, 9-18. ^ In occasionem.
"*
Sibi, " themselves," i.e. mutually. See 1 Cor. vii. 32-35.
—
14 TERTULLIANUS
^
to concupiscence, has already violated her in his heart."
But has he who has seen her with a view to marriage done
so less or more ? What if he have even married her ?
which he would not do had he not desired her with a view to
marriage, and seen her with a view to concupiscence ; unless
it is possible for a wife to be married whom you have not
seen or desired. I grant it makes a wide difference whether a

married man or an unmarried desire another woman. Every
woman, [however], even to an unmarried man, is " another,"
so long as she belongs to some one else ; nor yet is the mean
through which she becomes a married woman any other than
that through which withal [she becomes] an adulteress. It is
laws which seem to make the difference between marriage and
fornication ; through diversity of illicitness, not through the
nature of the thing itself. Besides, what is the thing which
takes place in all men and women to produce marriage and
fornication % Commixture of the flesh, of course ; the con-
cupiscence whereof the Lord put on the same footing with
fornication. " Then," says [some one], " are you by this time
destroying first —that is, single — marriage too ? " And not
without reason [if I am] ; inasmuch as it, too, consists of that
which is the essence of fornication.^ Accordingly, the best

thing for a man is not to touch a woman ; and accordingly
the virgin's is the principal sanctity,^ because it is free from
affinity with fornication. And since these considerations may

be advanced, even in the case of and single marriage, to first
forward the cause of continence, how much more will they

afford a prejudgment for refusing second marriage ? Be
thankful if God has once for all granted you indulgence to
marry. Tliankful, moreover, you will be if you know not
that He has granted you that indulgence a second time.
But you abuse indulgence if you avail yourself of it without
moderation. Moderation is understood [to be derived] from
modus, [a limit]. It does not suffice you to have fallen back,
^ Matt. V. 28. See de Idol. cc. ii. xxiii. ; de Pocn. c. iii. ; de Cidt.
Fem. 1. ii. c. ii. ; de Pa. c. vi.
2 But compare, or rather contrast, herewith, o.d Ux. 1. i. cc. ii. iii.
3 ComxD. ad Ux. 1. i. c. viii. c. i. above and de Virg.

; 5 Vel. c. x.
! ;;
by marrying, from that highest grade of immaculate \drginity

but you roll yourself down and into a fourth,
into yet a third,
and perhaps into more, after you have failed to be continent
in the second stage ; inasmuch as he who has treated about
contracting second marriages has not willed to prohibit even
more. Marry we, therefore, daily .^ And marrying, let us
be overtaken by the last day, like Sodom and Gomorrha
that day when the " woe" pronounced over " such as are with
child and giving suck" shall be fulfilled, that is, over the
married and the incontinent : for from marriage result wombs,
and teats, and infants And when an end of marrying ? I
!
believe after the end of living
Chap. x. —Application of the subject. Advantages of

widowliood.
Kenounce we things carnal, that we may at length bear

fruits spiritual. Seize the opportunity — albeit not earnestly
desired, yet favourable —
of not having any one to whom
to pay a debt, and by whom to be [yourself] repaid I
You have ceased to be a debtor. Happy man You have !
released^ your debtor; sustain the loss. What if you come

to feel that what we have called a loss is a gain? For
continence will be a mean whereby you will traffic in^ a
mighty substance of sanctity by parsimony of the flesh you :
will gain the Spirit. For let us ponder over our conscience
itself, [to see] how different a man feels himself when he
chances to be deprived of his wife. He savours spiritually.

If he is making prayer to the Lord,
he is near heaven. If he
is bending over the Scriptures, he is " wholly in them." * If
he is singing a psalm, he satisfies himself.^ If he is adjuring a
demon, he is confident in himself. Accordingly, the apostle
added [the recommendation of] a temporary abstinence for the
sake of adding an efficacy to prayers,^ that wê might know
that what is profitable " for a time" should be always practised
^ Comp. ad Ux. 1. i. c. v. ad fin.

2 Demisisti al. amisisti = " you liave lost."
^ Or,"amass " —negotiaberis. See Luke xix. 15, in LXX. and Vulg-.
* Comp. 1 Tim. iv. 15. ^ Placet sibi. ^ See 1 Cor. vii. 5.
! :
16 TERTULLIANUS
by us, that It may be always profitable. Daily, every

moment, prayer is necessary to men of course continence ;
[is so] too, since prayer is necessary. Prayer proceeds from

conscience. If the conscience blush, prayer blushes. It is
the spirit which conducts prayer to God. If the spirit be self-
accused of a blushing -^
conscience, how will it have the hardi-
hood to conduct prayer to the altar; seeing that, if prayer
blush, the holy minister [of prayer] itself is suffused too ?
For there is a prophetic utterance Old Testament of the

^'
Holy shall ye be, because God is holy;"^ and again:
^'
With the holy thou shalt be sanctified and w'ith the inno- ;
cent man thou shalt be innocent and with the elect, elect." ^ ;
For it is our duty so to walk in the Lord's discipline as is

"worthy,"^ not according to the filthy concupiscences of the
flesh. For so, too, does the apostle say, that "to savour
according to the flesh is death, but to savour according to the
Jesus Christ our Lord."^
spirit is life eternal in Again,
through the holy prophetess Prisca^ the gospel is thus
preached that " the holy minister knows how to minister
:
sanctity." " For purity," says she, " is harmonious, and they
see visions; and, turning their face dow^nward, they even
hear manifest voices, as salutary as they are withal secret."
If this dulling [of the spiritual faculties], even when the
carnal nature is allowed room for exercise in first marriage,
averts the Holy Spirit ; how much more when it is brought
into play in second marriage
Chap. xi. — TJie more the ivives^ the greater the distraction of
the spirit.
For [in that case] the shame is double ; inasmuch as, in
second marriage, two wives beset the same husband — one in

spirit, one in flesh. For the first wife you cannot hate, for
whom vou retain an even more relimous affection, as beino;
^ i.e. guilty. 2 g^g Lgy_ xi. 44, 45, xix. 2, xx. 7.
3 See Ps. xviii. 25, 26, esp. in Vulg. and LXX., where it is xvii. 26, 27.
* See Eph. iv. 1 ; Col. i. 10 ; 1 Thess. ii. 12.
* See Rom. viii. 5, 6, esp. in Vulg.
<»
A Marcionite prophetess, also called Priscilla.
— —
already received Into the Lord's presence; for wliose spirit you
make request ; for whom you render annual oblations. Will
you stand, then, before the Lord with as many wives as you
commemorate in prayer and will you offer for two and
; ;
will you commend those two [to God] by the ministry of a

priest ordained [to his sacred office] on the score of mono-
gamy, or else consecrated [thereto] on the score even of vir-
ginity, surrounded by widows married but to one husband ?
And will your sacrifice ascend with unabashed front, and
among all the other [graces] of a good mind will you re- —
quest for yourself and for your wife chastity ?
Chap. xir. Excuses commonly urged in defence of second

marriage. Their futility^ especially in the case of Chris-
tians, pointed out,
I am aware of the excuses by which we colour our insa-

tiable carnal appetite.-^ Our pretexts are : the necessities of
props to lean on ; a house to be managed ; a family to be
governed ; chests ^ and keys to be guarded ; the wool-spin-
ning to be dispensed ; food to be attended to ; cares to be
generally lessened. Of course the houses of none but mar-
ried men fare wêll. The families of celibates, the estates of
eunuchs, the fortunes of military men, or of such as travel
without wdves, have gone to rack and ruin ! For are not we,
too, soldiers? Soldiers, indeed, subject to all the stricter
discipline, that wê are subject to so great a General ? ^ Are
not we, too, travellers in this world ?* Why, moreover. Chris-
tian, are you so conditioned, that you cannot [so travel] with-
out a wife? " In my present [widowed] state, too, a consort in
domestic works is necessary." [Then] take some spiritual wife.
Take to yourself from among the widows one fair in faith,
dowered with poverty, sealed with age. You will [thus] make
a good marriage. A
plurality of such wives is pleasing to God.
" But Christians concern themselves about posterity" — [Chris-
Comp. herewith, ad Ux. 1. i. c. iv.
^ - Or, "purses."
Comp. 2 Tim. ii. 3, 4 Heb. ii. 10.
3 ;
—
^ Or " age" sseculo. Comp. Ps. xxxix. 12 (in LXX. xxxviii. 10, as
in Vulg.) and Heb. xi. 13.
TERT. —VOL. III. B

—
18 TERTULLIANUS.
tians], to whom there is no to-morrow!^ Shall the servant

of God yearn after heirs, who has disinherited himself from
the wôrld ? And is it to be a reason for a man to repeat
marriage, if from his first [marriage] he have no children ?
And shall he thus have, as the first benefit [resulting there-

from], this, that he should desire longer life, wdien the apostle
himself is in haste to be ^'
wîth the Lord?"^ Assuredly,
most free he be from encumbrance in persecutions, most
will
constant in martyrdoms, most prompt in distributions of his
goods, most temperate in acquisitions lastly, undistracted by ;
cares will he die, when he has left children behind him

[children] perhaps to perform the last rites over his grave !
Is it then, perchance, in [patriotic] forecast for the common-

wealth that such [marriages] are contracted? for fear the
states fail, if no rising generations be trained up? for fear the
rights of law, for fear the branches of commerce, sink quite
into decay ? for fear the temples be quite forsaken ? for fear
there be none to raise the acclaim, " The lion for the Chris-
tians?"—for these are the acclaims which they hear desire to
who go quest of offspring
in Let the well-known burden- !
someness of children — our case — especially in

coun- suffice to
sel widowhood : [children] whom men are compelled by laws
to undertake [the charge of] ; because no wise man would
ever willingly have desired sons What, then, wîll you do
!
if you succeed in filling your new wife with your own con-
scientious scruples ? Are you to dissolve the conception by aid
of drugs ? I think to us it is no more lawful to hurt [a child]
in process of birth, than one [already] born. But perhaps at
that time of your wife's pregnancy have the hardi- you will
hood to beg from God a remedy for so grave a solicitude,
"which [remedy], when it lay in your own power, you refused ?
Some [naturally] barren woman, I suppose, or [some woman]
of an age already feeling the chill of years, will be the object
of your forecasting search [when you are seeking a wife].
A course prudent enough, and, above all, worthy of a be-
liever ! For there is no woman whom we have believed to
have borne [a child] when barren or old, when God so
1 Comp. Matt. vi. 34 ; Jas. iv. 13-15. 2 Qq^-^^^ pjîi^ ^ 23.
:
ON EXHORTATION TO CHASTITY. ^ 19
willed ! which He is all the more likely to do if any one,

by the presumption of this foresight of his own, provoke
emulation on the part of God. In fine, we know a case
among our brethren, in \Yhich one of them took a barren
woman in second marriage for his daughter's sake, and be-
came as well for the second time a father as for the second •
time a husband.
—
Chap. xiii. Examples from among the heatlieiiy as icell as
from the churchy to e) force the foregoing exhortation.
To this my exhortation, best beloved brother, there are added
even heathenish examples which have often been set by our-
;
selves as well [as by others] in evidence, when anything good

and pleasing to God is, even among '' strangers," recognised
and honoured vi'iih. a testimony. In short, monogamy among
the heathen is so held in highest honour, that even virgins,
when legitimately marrying, have a woman never married but
once appointed them as brideswoman ; (and if [you say that]
^'
this is for the sake of the omen," of course it is for the sake
of a good omen ;)
[and] again, that in some solemnities and
official functions, single-husbandhood takes the precedence : at
all events, the wife of a Flamen must be but once married,
which is the law of tlie Flamen [himself] too. For the fact
that the chief Pontiff himself must not iterate marriage is, of
course, a glory to monogamy. When, however, Satan affects
God's sacraments, it is a challenge to us ; nay, rather, a cause

for blushing, if we are slow to exhibit to God a continence
which some render to the devil, by perpetuity sometimes
of virginity, sometimes of widowhood. We have heard of
Vesta's virgins, and Juno's at the town^ of Achaia, and
Apollo's among the Delphians, and Minerva's and Diana's
in some places. We have heard, too, of continent men^ and
(among others) the priests of the famous Egyptian bull
women, moreover, [dedicated] to the African Ceres, in ^Yhose
honour they even spontaneously abdicate matrimony, and
so live to old aê, shunninoj thenceforward all contact with
males, even so much as the kisses of their sons. The devil,
^ ^gium (Jos. Scaliger, in Oehler).
20 TERTULLIANUS.
forsooth, has discovered, after voluptuousness, even a chastity

which shall work perdition ; that the guilt may be all the
deeper of the Christian who refuses the chastity which helps
to salvation ! A testimony to us shall be, too, some of heathen-
dom's women, who have won renown for their obstinate per-
sistence in single-husbandhood : some Dido,^ [for instance],
wdio, refugee as she was on alien soil, when she ought rather
to have desired, without any external solicitation, marriage
with a king, did yet, for fear of experiencing a second union,
prefer, contrariwise, to ''burn" rather than to ''marry;" or
the famious Lucretia, who, albeit it was but once, by force,
and against her will, that she had suffered [the violence of]
a strano-e man, washed her stained flesh in her own blood,
lest she should live, when no longer sincrle-husbanded in her
own esteem ! A little more care
will furnish you with more
examples from our own [sisters] and [examples], indeed, ;
superior to the others, inasmuch as it is a greater thing to

live in chastity than to die for it. Easier it is to lay down
your life because you have lost a blessing, than to keep by
livincr that for which vou would rather die outrio;ht. How
many men, therefore, and how many women, in Ecclesiastical
Orders, owê their position to continence, who have preferred
to be wedded to God ; who have restored the honour of their
flesh, and who have already dedicated themselves as sons of
that [future] age, by slaying in themselves the concupiscence
of lust, and that which could not be ad-
wdiole [propensity]
mitted within Paradise !^ Whence
presumable that such it is
as shall wish to be received \Yithin Paradise, ought at length

to begin to cease from that thino; from which Paradise is
intact.
1 But Tertiillian overlooks the fact that both Ovid and Vh'gil repre-
sent her as more than willing to marry ^neas.
2 Comp. Matt. xxii. 29, oO ; Mark xii. 24, 25 ; Luke xx. 34-36.
ON MONOGAMY.
Chap. i. —Different views in o'egavd to marriage held hy

Heretics^ Psychics^ and Spiritualists.
ERETICS do away with marriages Psychics accu- ;
mulate them. The former marry not even once ;
the latter not only once. What dost thou, Law

of the Creator? Between alien eunuchs and
thine own grooms, thou complainest as much of the over-
obedience of thine own household as of the contempt of
strangers. They who abuse thee, do thee equal hurt with
them who use thee not. In fact, neither is such continence
laudable because it is heretical, nor such licence defensible
because it is psychical. The former is blasphemous, the
latter wanton ; the former destroys the God of marriages,
the latter puts Him to the blush. Among iis^ however,
whom the recognition of spiritual gifts entitles to be de-
servedly called Spiritual, continence is as religious as licence
is modest ; since both the one and the otlier are in harmony
with the Creator. Continence honours the law of marrlacre,
licence tempers it the former is not forced, the latter is
;
regulated ; the former recognises the power of free choice,

the latter recognises a limit. We admit one marriage, just
us we do one God. The law of marriage renps an accession
of honour where it is associated with shamefastncss. But
to the Psychics, since they receive not the Spirit, the things
which are the Spirit's are not pleasing. Thus, so long as
the things which are the Spirit's please them not, the things
which are of the flesh will please, as being the contraries
of the Spirit. " The flesh," saith [the apostle], " lusteth
21
^
22 TERTULLIANUS
against the Spirit, and the Spirit against the flesh." But what -^
will the flesh " lust" after, except what more of the flesh ? is
For which reason withal, in the beginning, it became estranged

from the Spirit. " My Spirit," saith [God], " shall not perma-
nently abide In these men eternally,^ for that they are flesh."
Chap. ii. — The Spiritualists vindicated from the charge of

novelty.
And so they upbraid the discipline of monogamy witli

being a heresy ; nor is there any other cause whence they
find themselves compelled to deny the Paraclete more than
the fact that they esteem Him to be the Instltuter of a novel
discipline, and a which they find most harsh so
discipline :
that this is already the first ground on which we must join

issue In a general handling [of the subject], whether there Is
room for maintaining that the Paraclete has taught any such
thing as can either be charged with novelty, In opposition to
catholic tradition,* or with burdensomeness, In opposition to
the " light burden"^ of the Lord.
Now concerning each point the Lord Himself has pro-
nounced. For In saying, " I still have many things to say
unto you, but ye are not yet able to bear them : when the
^
Holy Spirit shall be come, Pie will lead you into all truth,"
He sufliciently, of course, sets before us that He will bring
such [teachings] as may be esteemed alike novel^ as having
never before been published, and finally burdensome, as if
that were the reason why they were not published. " It
follows," you say, " that by this line of argument, anything
you please which is novel and burdensome may be ascribed
to the Paraclete, even if it have come from the adversary
spirit." No, of course. For the adversary spirit wôuld be
apparent from the diversity of his preaching, beginning by
adulterating the rule of falth^ and so [going on to] adul-
1 Gal. V. 17.
2 In sevum; dg tou ulZva, (LXX.) ; in seternmn (Vulg.). ^ Gen. vi. 3.
* Comp. 1 Cor. xi. 2 ; 2 Thess. ii. 15, iii. 6. Comp. the Gr. text and
the Vulg. in locis. ^ See Matt. xi. 30.
® John xvi. 12, 13. Tertullian's rendering is not verbatim.
;
ON MONOGAMY. 23
terating the order of discipline ; because the corruption of

that which holds the first grade, (that of faith, which is
is,
prior to discipline,) comes first. A man must of necessity

hold heretical views of God first, and then of His insti-
tution. But the Paraclete, having many things to teach
fully which the Lord deferred till He came, (according to
the pre-definition,) will begin by bearing emphatic witness to
Christ, [as being] such as we believe [Him to be], together
with the whole order of God the Creator, and will glorify
Him,^ and will " bring to remembrance" concerning Him.
And when He has thus been recognised [as the promised
Comforter], on the ground of the cardinal rule. He will
reveal those " many things" which appertain to disciplines
while the integrity of His preaching commands credit for
these [revelations], albeit they be " novel," inasmuch as
they are now in course of revelation, albeit they be ^' burden-
some," inasmuch as not even now are they found bearable :
[revelations], however, of none other Christ than [the One]
who said that He liad withal " other many things" which
were to be fully taught by the Paraclete, no less burdensome
to men of our own day than to them, by whom they were
then " not yet able to be borne."
Chap. hi. — The question of novelty further considered in con-

nection ivith the ivords of the Lord and His apostles.
But [as for the question] Avhether monogamy be " burden-

some," let the still shameless " infirmity of the flesh " look to
that let us
: meantime come to an agreement as to whether it
be " novel." This [even] broader assertion we make : that

even if the Paraclete day definitively pre-
had in this our
and absolute, so as not
scribed a virginity or continence total
to permit the heat of the flesh to foam itself down even in
single marriage, even thus He would seem to be introducing
nothing of " novelty ;" seeing that the Lord Himself opens
'•the kingdoms of the heavens" to "eunuchs/'^ as being
Himself, withal, a virgin ; to whom looking, the apostle also
1 See Jolin xvi. 1-1.

2 See Matt. xix. 12. Comp. de Pa. c. xiii. ; de Cult. Tern. 1. ii. c. ix.
24 TERTULLTANUS
—himself too for tins reason abstinent

—gives the preference
to continence.^ [" Yes"], you say, ^'
but saving the law of
marriage." Saving it, plainly, and we will see under what
limitations ; nevertheless already destroying it, in so far as he
gives the preference to continence. "Good," he says, "[it
is] for a man not to have contact with a woman." It follows
that it is evil to have contact with her; for nothing contrary is
to good except evil. And accordingly [he says], " It remains,

that both they wdio have wives so be as if they have not," " that
it may be the more binding on them who have not to abstain
from having them. He renders reasons, likewise, for so ad-
vising: that the unmarried think about God, but the married
about how, in [their] marriage, each may please his [partner].^
And I may contend, that what is ijermitted is not absolutely
good.^ For what is absolutely good is not p6r??2z^êcZ, but
needs no asking to make it lawful. Permission has its cause
sometimes even in necessity. Finally, in this case, there is no
volition on the part of him who permits marriage. For his
volition points another way. "I ivill,'' he says, " that you all
so be as I too [am]." ^ And when he shows that [so to

abide] is " better," what, pray, does he demonstrate himself
to " will," but what he has premised is " better % " And
thus, if he permits something other than what he has
"willed" —
permitting not voluntarily, but of necessit}* he —
shows that what he has unwillingly granted as an indulgence
is not absolutely good. Finally, Avhen he says, " Better it is
to marry than to burn," what sort of good must that be
understood to be wdiich is better than a penalty ? which
cannot seem " better " except when compared to a thing
very bad? " Good" is that which keeps this name per se ;
without comparison —I say not with an evil, but even —with
some other good so that, even if it be compared to and
:
overshadowed by another good, it nevertheless remains in
1 See 1 Cor. vii. 1, 7, 37, 40 ; and comp. cle Ex. Cast. c. iv.
2 1 s 32-34.
Cor. vii. 29. i Cor. vii.
* Comp. ad Ux. 1. i. c. iii. ; de Cult. Eem. 1. ii. c. x. suh fin.; and de

Ex. Cast. c. iii., which agrees nearly verbatim witli what follovrs.
^ 1 Cor. vii. 7, only the Greek is diTâ, not jSrvy.ouxi.
ON MONOGAMY. 25
[possession of] the name of good. If, on the other hand,

comparison with evil is the mean which obhges it to be
called good ; it is not so much " good " as a species of in-
ferior evil, which, when obscured by a higher evil, is driven
to the name of good. Take away, in short, the condition, so
as not to say, " Better it is to marry than to burn ;" and I
question whether you will have the hardihood to say, " Better
[it is] to marry," not adding than ivhat it is better. This
done, then, it' becomes not '^ better ;" and while not "better,"
not " good " either, the condition being taken away which,
while making it "better" than another thing, in that sense
obliges it to be considered " good." Better it is to lose one
eye than two. If, however, you withdraw from the com-
parison of either evil, it will not be better to have one eye,
because it is not even good.
What, now, if he accommodatingly grants all indulgence
to marry on the ground of his own (that is, of human) sense,

out of the necessity which we have mentioned, inasmuch as
" better it is to marry than to burn?" In fact, v/hen he turns
to the second case, by saying, " But to the married I officially
—
announce not I, but the Lord " he shows that those things —
which he had said above had not been [the dictates] of the
Lord's authority, but of human judgment. When, how-
ever, he turns their minds back to continence, (" But I will
you all so to be,") " I think, moreover," he says, " I too have
the Spirit of God ;" in order that, if he had granted any in-
dulgence out of necessity, that, by the Holy Spirit's authority,
he might recall. But John, too, when advising us that " we
ought so to walk as the Lord withal did," ^ of course ad-
monished us to walk as well in accordance with sanctity of
the flesh [as in accordance with His example in otlier re-
spects]. Accordingly he says more manifestly "And every :
[man] who hath this hope in Him maketli himself chaste,

just as Himself withal is chaste." ^ For elsewhere, again,
[we read] " Be ye holy, just as He withal was holy " ^ in
: —
^-
1 John ii. G. - 1 John iii. 3.
^ There is no such passage in any epistle of St. John. There is one
similar in 1 Pet. i. 15.
26 TERTULLIANUS
the flesh, namely. For of the Spirit he would not have said
[that], inasmuch as the Spirit is without any external in-
fluence recognised as "holy;" nor does He wait to be ad-
monished to sanctity,which is His proper nature. But the
flesh is taught sanctity ; and that withal, in Christ, was holy.
Therefore, if all these [considerations] obliterate the
licence of marrying, whether we look into the condition on
which the licence is granted, or the preference of conti-
nence which is imposed, why, after the apostles, could not
the same Spirit, supervening for the purpose of conducting
disciplehood ^ into " all truth " through the gradations of the
times (according to what the preacher says, ''
A time to
everything " ^), impose by this time a final bridle upon the
flesh, no longer obliquely calling us away from marriage^
but openly since now more [than ever] " the time is become
;
—
wound up," ^ about 160 years having elapsed since then ?
Would you not spontaneously ponder [thus] in your own
mind '' This discipline is old, shown beforehand, even at
:
that early date, in the Lord's flesh and will, [and] succes-
sively thereafter in both the counsels and the examples of His
apostles ? Of old we were destined to this sanctity. Nothing
of novelty is the Paraclete introducing. What He premon-
ished, He is [now] definitively appointing; what He deferred.
He is [now] exacting." And presently, by revolving these
thoughts, you will easily persuade yourself that it was much
more competent to the Paraclete to preach unity of marriage,
who could withal have preached its annulling and that it is ;
more credible that He should have tempered what it would

have become Him even to have abolished, if you under-
stand what Christ's "will" is. Herein also you ought to
recognise the Paraclete in His character of Comforter, in
that He excuses your infirmity* from [the stringency of]
an absolute continence.
1 Disciplinam. ^ Eccles. iii. 1.
3 1 Cor. vii. 29. * Comp. Eom. viii. 26.

;;
OiY MONOGAMY. 27
Chap. iv. — Waiving allusion to the Paraclete,

TertuUian
comes to the consideration
of the aticient Scriptures, and
their testimony on the subject in hand.
Waiving, now, the mention of the Paraclete, as of some

authority of our own, evolve we the common instruments of
the primitive Scriptures. This very thing is demonstrable
by us : that the rule of monogamy is neither novel nor
strange, nay rather, is both ancient, and proper to Christians
so that you may be sensible that the Paraclete is rather its
restitutor than wistitutor. As for what pertains to antiquity,

what more ancient formal type can be brought forward, than
the very original fount of the human race? One female
did God fashion for the male, culling one rib of his, and (of
course) [one] out of a plurality. But, moreover, in the intro-
ductory speech which preceded the work itself. He said, " It
is not good for the man that he be alone ; let us make an

help-meet for him." For He would have said "helpers"
if He had destined him to have more wives [than one]. He
added, too, a law concerning the future ; if, that is, [the
words] "And two be [made] into one flesh" not three,
shall —
nor more ; else they would be no more " two " if [there
were] more —were prophetically uttered. The law stood
[firm]. In short, the unity of marriage lasted to the very
end in the case of the authors of our race ; not because
there were no other women, but because the reason whj
there were none was that the first-fruits of the race might
not be contaminated by a double marriage. Otherwise^
had God have been [others]
[so] willed, there could withal
at all events, he might have taken from the abundance of
his own daughters —
having no less an Eve [taken] out of
his own bones and flesh —
if piety had allowed it to be done.
But where the first crime [is found] —homicide, inaugurated

in fratricide —no crime was so worthy of the second place
as a double marriage. For it makes no difference whether
a man have had two wives singly, or whether individuals
[taken] at the same time have made two. The number
of [the individuals] conjoined and separate is* the same.
28 TERTVLLIANVS
Still, God's institution, after once for all suffering violence
through Lamech, remained firm to the very end of that race.

Second Lamech there arose none, in the way of being hus-
band to two wives. "What Scripture does not note, it denies.
Other iniquities provoked the deluge: [iniquities] once for all
avenged, whatever was their nature; not, however, '^ seventy-
seven times," ^ which [is the vengeance which] double mar-
riages have deserved.
But af^jain : the re-formation of the second human race is
traced from monogamy as its mother. Once more, " two
[joined] into one flesh" undertake [the duty of] "growing and
multiplying," —Noah, [namely], and his wife, and their sons,
in single marriage.^ Even in the very animals monogamy
is recognised, for fear that even beasts should be born of
adultery. " Out of all beasts," said [God],'"^ '^ out of all flesh,
two shalt thou lead into the ark, that they may live with
thee, male and female : they shall be [taken] from all flying
animals according to [their] kind, and from all creepers. of
the earth according to their kind two out of all shall enter
;
unto thee, male and female." In the same formula, too. He

orders sets of sevens, made up of pairs, to be gathered to
him, consisting of male and female one male and one —
female."^ What more shall I say ? Even unclean birds
were not allowed to enter with two females each.
Chap. y. — Connection of these i^rimeval testimonies ivitli CJirist.
Thus far for the testimony of things primordial, and the

sanction of our origin, and the pre-judgment of the divine
institution, which of course is a law, not [merely] a memo-
rial inasmuch as, if it was " so done from the beginning,"
;
we find ourselves directed to the beginning by Christ just :
as, in the question of divorce, by saying that that had been
permitted by Moses on account of their hard-heartedness, but

from the beginning it had not been so, He doubtless recalls
to '' the beginning" the [law of] the individuity of marriage.
1 Septuagies septics. See Gen. iv. 19-2-1.

2 Comp. Geu. vii. 7 Avith 1 Pet. iii. 20 ad fin.
3 Comp. Gen. vi. 19, 20. * See Gen. vii. 3.
—
ON MONOGAMY. 29
And accordingly, those whom God " from the beginning "
conjoined, " two into one flesh," man shall not at the present
day separate.^ The apostle, too, writing to the Epheslans,
says that God " had proposed in Himself, at the dispensation
of the fulfilment of the times, to recall to the head " (that
is, to the beginning) '^
things universal in Christ, which are
above the heavens and above the earth in Him." ^
So, too,
the two letters of Greece, the first and the last, the Lord
assumes to Himself, as figures of the beginning and end
which concur in Himself so that, just as Alpha rolls on till
:
it Omega, and again Omega rolls back till it reaches

reaches
Alpha, in the same way He might show that in Himself is
both the downward course of the becînnlnrr on to the end,
and the backward course of the end up to the beginning ; so
that every economy, ending in Him through whom it began,
—through the Word of God, that is, who was made flesh,"
may have an end correspondent to its beginning. And so

truly In Christ are all things recalled to ''
the beginning,"
that even faith returns from circumcision to the integrity of
that [original] flesh, as "
it was from the beginning;" and free-
dom of meats and abstinence from blood alone, as "it was from
the beginning ;" and the individuity of marriage, as " it was
from the beginning " and the restriction of divorce, which
;
was owt " from the beginning;" and lastly, the whole man into
Paradise, where he was " from the beginning." Why, then,
ou^ht He not to restore Adam thither at least as a mono-
gamist, who cannot present him in so entire perfection as he
was wdien dismissed thence ? Accordingly, so far as pertains
to the restitution of the beginning, the logic both of the
dispensation you live under, and of your hope, exact this
from you, that what was ''from the beginning" [should be]
in accordance with "the beginning ;" which [beginning] you
find counted in Adam, and recounted in Noah. Make your
election, in which of the twain you account your "begin-
1 See Matt. xix. 6.

2 Eph. i. 9, 10. The Latin of Tertullian deserves careful comparison
"witli the original Greek of St. Paul.
3 See John i. 1-14.
;
30 TEETULLIANUS
ning." In both, the censorial power of monogamy claims

you for itself. But again if the beginning passes on to the
:
end (as Alpha to Omega), as the end passes back to the

beginning (as Omega to Alpha), and thus our origin is
transferred to Christ, the animal to the spiritual inasmuch —

as " [that was] not first which is spiritual, but [that] which
[is] animal ; then what [is] spiritual," ^ — let us, in like
manner whether you owe this very [same]
[ns before], see
tliino; to this second orimn also whether the last Adam also
:
meet you in the selfsame form as the first; since the last
Adam (that is, Christ) was entirely unwedded, as was even
the first Adam before his exile. But, presenting to your
weakness the gift of the example of His own
flesh, the more
perfect Adam —that more perfect on this account

is, Christ,
as well [as on others], that He was more entirely pure stands —
before you, if you are Avilling [to copy Him], as a voluntary
celibate in the flesh. If, however, you are unequal [to that
perfection]. He stands before you a monogamist in spirit,

having one church as His spouse, according to the figure of
Adam and of Eve, which [figure] the apostle interprets of
that great sacrament of Christ and the church, [teaching
that], through the spiritual, it was analogous to the carnal
monogamy. You see, therefore, after what manner, renew-
ing your origin even in Christ, you cannot trace down that
[origin] without the profession of monogamy ; unless, [that
is], you be in flesh what He is in spirit albeit withal, what
;
He was in flesh, you equally ought to have been.
Chap. vi. — The case of Abraham, and its hearing on the

present question.
But let us proceed with our inquiry into some eminent

chief fathers of our origin ; for there are some to whom our
monogamist parents Adam and Noah are not pleasing, nor
perhaps Christ either. To Abraham, in fine, they appeal
prohibited though they are to acknowledge any other father
than God.^ Grant, now, that Abraham is our father grant, ;
too, that Paul is. " In the gospel," says he, " I have begotten
1 1 Cor. XV. 46. 2 See Matt, xxiii. 9.
ON MONOGAMY. 31
you." ^ Show yourself a son even of Abraham. For your

origin in him, you must know, not referable to every period
is
of his hfe : there is a definite time at which he is your father.

For if the source whence we are reckoned to
"faith" is
Abraham " sons " (as the apostle teaches, saying to the
as his
Galatians, "You know, consequently, that [they] who are
of faith, these are sons of Abraham " ^), when did Abraham
^^believe God, and it was accounted him
to for righteous-
ness ? " I suppose when still in monogamy, since [he was]
not yet in circumcision. But if afterwards he changed to
either [opposite] — to digamy through cohabitation with his
handmaid, and to circumcision through the seal of the testa-
—
ment you cannot acknowledge him as your father except at
that time when he " believed God," if it is true that it is
according to faith that you are his son, not according to flesh.
Else, if it be the later Abraham whom you follow as your
father —that is, the digamist [Abraham] —receive him withal
in his circumcision. you reject his circumcision, it follows
If
that you digamy too. Two characters of his,
will refuse his
mutually diverse in two several ways, you will not be able to
blend. His digamy began with circumcision, his monogamy
with uncircumcision.^ You receive digamy admit circum- ;
cision too. You retain uncircumcision you are bound to ;
monogamy too. Moreover, so true is it that it is of the

monogamist Abraham that you are the son, just as of the
uncircumcised, that if you be circumcised you immediately
cease to be his son, inasmuch as you will not be " of faith,"
but of the seal of a faith which had been justified in uncir-
cum.cision. You have the apostle learn [of him], together :
with the Galatians.* In like manner, too, if you have

involved yourself in digamy, you are not the son of that
Abraham whose " faith " preceded in monogamy. For
albeit it is subsequently that he is called " a father of many
nations,"^ still it is of those [nations] who, as the fruit of the
^ 1 Cor. iv. 15, wliere it is oioi rov tvayyihiov. ^ Gal. iii. 7.

^ This is an error. Comp. Gen. xvi. with Gen. xvii.
* See Gal. iii. iv. and comp. Rom. iv.
^ See Gen. xvii. 5.
'
32 TEETULLIANUS.
" faith " wlilcli precedes digamy, had to be accounted " sons
of Abraham."
Thenceforward let
omatters see to themselves.
Fiirures are
one thing ; Images are one thing statutes
laws another. ;
another. Images pass away w4ien fulfilled statutes remain :
permanently to be fulfilled. Images prophesy statutes ;
govern. What that digamy of Abraham portends, the same

apostle fully teaches,^ the interpreter of each testament, just
as he likewise lays it down that our '' seed " is called in Isaac.^
If you are " of the free woman," and belong to Isaac, he, at
all events, maintained unity of marriage to the last.
These accordingly, I suppose, are they in wdiom my origin
is counted. All others I ignore. And if I glance around
at their examples — [examples] of some David heaping up
marriages for himself even through sanguinary means, of
some Solomon rich in wives as well as in other riches you —
are bidden to " follow the better things ;" * and you have
withal Joseph but once wedded, and on this score I venture to
say better than his father you have Moses, the intimate eye-
;
witness of God ;
^ you have Aaron the chief priest. The
second Moses, also, of the second People, who led our repre-
sentatives into the [possession of] the promise of God, in
whom the Name [of Jesus] was first inaugurated, was no
digamist.
Chap. vii. — From patriarchal^ Tertullian comes to legal^

2)recedents,
After the ancient examples of the patriarchs, let us equally

pass on to the ancient documents of the legal Scriptures,
that we may treat in order of all our canon. And since
there are some who sometimes
have nothing assert that they
to do with the law (which Christ has not dissolved, but ful-
filled),^ sometimes catch at such parts of the law as they
1 See Ptom. iv. 11, 12, Gal. iii. 7 ; and comp. Matt. iii. 9, John viii. 39.
2 See Gal. iv. 21-31. ^ See vers. 28, 31.
4 See Ps. xxxvii. 27 (in LXX. xxxvi. 27) ; 1 Pet. iii. 11 3 John 11.;
^ Dei do proximo arbitrum. See Num. xii. 6-8 Dent, xxxiv. 10.
;
6 See Matt. v. 17.

ON MONOGAMY. S3
clioose ;
plainly do we too assert that the law has deceased in
this sense, that its burdens — according to the sentence of the
apostles^which not even the fathers were able to sustain/
have wholly ceased such [parts], however, as relate to right-
:
eousness not only permanently remain reserved, but even

amplified ; in order, to be sure, that our righteousness may
be able to redound above the righteousness of the scribes
and of the Pharisees.^ If " righteousness " must, of course
chastity must then, forasmuch as there is in the
too. If,
law a precept that a man is to take in marriage the wife of

his brother if he have died without children,'^ for the purpose
of raising up seed to his brother and this may happen re- ;
peatedly to the same person, according to that crafty question

of the Sadducees ;^ men for that reason think that frequency
of marriage is permitted In other cases as well It will be :
their duty to understand first the reason of the precept Itself ;
and thus they will come to know that that reason, now ceasing,
is among those parts of the law which have been cancelled.
Necessary it was that there should be a succession to the

marriage of a brother if he died childless first, because that :
ancient benediction, " Grow and multiply," ^ had still to run

its course ; secondly, because the sins of the fathers used to
be exacted even from the sons f thirdly, because eunuchs and
barren persons used to be regarded as ignominious. And thus,
for fear that such as had died childless, not from natural inabi-
lity, but from being prematurely overtaken by death, should
be judged equally accursed [with the other class] ; for this
reason a vicarious and (so to say) posthumous offspring used
to be supplied them. But [now], when the " extremity of the
times" has cancelled [the command] ^'
Grow and multiply,"
since the apostle superinduces [another command], " It re-
maineth, that both they who have wives so be as If they have

not," because ''
the time is compressed;" ' and "the sour grape"
1 See Acts xv. 10. ^ gê Matt. v. 20. ^ Deut. xxv. 5, 6.

* See Matt. xxii. 23-33 Luke xx. 26-38. Comp.
; Mark xii. 18-27 ;
ad Ux. 1. i, ^ Gen. i. 28. Comp. de Ex. Cast. c. vi.

^ See Ex. xx.
5 and therefore there must be sons begotten from
;
"whom to exact them. Comp. de Ex. Cast. c. vi.

''
TERT. —VOL. III. C

34 TERTULLIANUS
chewed by "the fathers" has ceased "to set the sons' teeth on
edge,"^ for, "each one shall die in his own sm;" and "eunuchs"
not only have lost ignominy, but have even deserved grace,
being invited into " the kingdoms of the heavens " ^ the law :
of succeeding to the wife of a brother being buried, its con-

trary has obtained —that of not succeeding to the wife of a
brother. And
thus, as we have said before, what has ceased
on the cessation of its reason, cannot furnish a
to be valid,
ground of argument to another. Therefore a wife, when
her husband is dead, will not marry for if she marry, she ;
will of course be marrying [liis] brother for " all we are :
brethren." ^ Again, the woman, if intending to marry, has

to marry " in the Lord ; "* that is, not to an heathen, but to a
brother, inasmuch as even the ancient law forbids ^ marriage
with members of another tribe. Since, moreover, even in
Leviticus there is a caution, "Whoever shall have taken [his]
brother's wife,
;
[it] is uncleanness — turpitude; without children
shall [he] die " ^ beyond doubt, wdiile the man is prohibited
from marrying a second time, the woman is prohibited too,
having no one to marry except a brother. In what way, then,
an agreement shall be established between the apostle and
the Law (which he is not impugning in its entirety), shall be
shown when we shall have come to his own epistle. Mean-
time, so far as pertains to the law, the lines of argument
drawn from it are more suitable for us [than for our oppo-
nents]. In short, the same [law] prohibits priests from marry-
ing a second time. The daughter also of a priest it bids,
if widowed or repudiated, if she have had no seed, to return
into her father's home and be nourished from his bread.^
The reason w^hy [it is said], " If she have had no seed," is
not that if she have she may marry again — for how much
1 See Jer. xxxi. 29, 30 (in LXX. xxxviii. 29, 30) ;

Ezek. xviii. 1-4.
2 Matt. xix. 12, often quoted. ^ ]\i^^tt. xxiii. 8. * 1 Cor. vii. 39.
^ *'
Adimit ;
" but the two MSS. extant of this treatise read " admittit" =
admits.
^ Lev. XX. 21, not exactly given.
^ Lev. xxii. 13, where there is no command to her to return, in the
En"r. ver. : in the LXX. there is.
ON MONOGAMY. 35
more will she abstain from marrying if she have sons ? but —
that, if she have, she may be "nourished" by her son rather
than by her father ; in order that the son, too, may carry out
the precept of God, " Honour father and mother." ^ Us,
moreover, Jesus, the Father's Highest and Great Priest,'-^
clothing us from His own store ^ inasmuch as they " who —
are baptized in Christ* have put on Christ" — has made
" priests to God His Father," ^ according to John. For the
reason why He recalls that young man who was hastening
to his father's obsequies,^ is that He may show that we are
called priests by Him ;
[priests] whom the Law used to for-
bid to be present at the sepulture of parents :
^ '•
Over every
dead soul," it says, " the priest shall not enter, and over his
own father and over his own mother he shall not be con-
taminated." " Does it follow^ that we too are bound to observe
this prohibition ? " No, of course. For our one Father,
God, lives, and our mother, the Church ; and neither are we
dead who live to God, nor do we bury our dead, inasmuch
as they too are living in Christ. At all events, priests we are
called by Christ ; debtors to monogamy, in accordance with
the pristine Law of God, which prophesied at that time of us
in its own priests.
Chap. viii. — Fj'ojji the law Tei'fullian comes to the gospel.
He begins with examples before piôceeding to dogmas.
Turning now to the law, which is properly ours —that is,
to the gospel — by what kind of examples are wê met, until

Vvê come to definite dogmas ? Behold, there immediately
present themselves to us, on the threshold as it wêre, the two
priestesses of Christian sanctity. Monogamy and Continence :
one modest, in Zecharlah the priest ; one absolute, in John

^ Ex. XX. 12 in brief.
2 Summus
sacerdos et magnus patris. But Oehler notices a conjecture
of Jos. Scaliger, " agnus patris," when we must unite "the High Priest
and Lamb of the Father."
^ De suo. Comp. de Bapt. c. xvii. ad Jin. ; de Cidt. Fern. 1. i. c. v.,
1. ii. c. ix. ; de Ex. Cast. c. iii. med. ; and for the ref. see Rev. iii. 18.
^ Gal. iii. 27 ; where it is ii; Xpiaroi/, however. ^ See Rev. i. 6.
6 Matt. viii. 21, 22 Luke ix. 59, 60.
;
^ Let. xxi. 11.
— :
SG TERTULLIANUS
the forerunner one appeasing God one preaching Christ

: ;
one proclaiming a perfect priest one exhibiting '' more than

;
a prophet," ^ —
him, namely, who has not only preached or
personally pointed out, but even baptized Christ. For who
was more worthily to perform the initiatory rite on the body
of the Lord, than flesh similar in kind to that which conceived
and gave birth to that [body] ? And indeed it was a virgin,
about to marry once for all after her delivery, who gave birth
to Christ, in order that each title of sanctity might be ful-
filled in Christ's parentage, by means of a mother who was
both virgin, and wife of one husband. Again, when He is

presented as an infant in the temple, who is it who receives
Him into his hands ? who is the first to recognise Him in
spirit ? A man " just and circumspect," and of course no
digamist, [which is plain] even [from this consideration],
lest [otherwise] Christ should presently be more worthily
preached by a wôman, an aged vridow, and " the wife of
one man ;" who, living ^devoted to the temple, was [already]
giving in her own person a sufficient token what sort of per-
sons ought to be the adherents to the spiritual temple, —that
is, the church. Such eye-witnesses the Lord in infancy
found ; no different ones had He in adult age. Peter alone
do I find —through [the mention of] his ''
mother-in-law"^
to have been married. Monogamist I am led to presume
him by consideration of the church, which, built upon him,^
was destined to appoint every grade of her Order from mono-
gamists. The rest, wdiile I do not find them married, I must
of necessity understand to have been either eunuchs or con-
tinent. Kor indeed, if, among the Greeks, in accordance
with the carelessness of custom, women and wives are
classed under a —
common name however, there is a name
proper to icives — shall we therefore so interpret Paul as if
he demonstrates the apostles to have had wives?* For if he
were disputing about marriages, as he does in the sequel,
wdiere the apostle could better have named some particular
example, it would appear right for him to say, " For have
1 See Matt. xi. ; Luke vii. 26. - See Mark i. 29, 30.
2 See Matt. xvi. 10-19. Corap. de Pa. c. xxi. ^ See 1 Cor. ix. 1-5.
ON MONOGAMY. 37
Ave not the power of leading about wives^ like the other
apostles and Cephas ? " But when he subjoins those [ex-
pressions] which show his abstinence from [insisting on]
the supply of maintenance, saying, " For have we not the
power of eating and drinking ? " he does not demonstrate
that " wives " were led about by the apostles, whom even
such as have not still have the power of eating and drinking ;
but simply '^ women," who used to minister to them in the

same way [as they did] when accompanying the Lord.^ But
further, if Christ reproves the scribes and Pharisees, sitting in
the official chair of Moses, but not doing what they taught,^
what kind of [supposition] is it that He Himself withal
should set upon His own official chair men who were mind-
ful rather to enjoin — [but] not likewise to practise — sanc-
tity of the flesh, which [sanctity] He had in all ways re-
commended to their teaching and practising? — first by His
own example, then by all other arguments while He ; tells

^
[them] that " the kingdom of heavens " is ''
children's ;"
while He associates with these [children] others who, after

marriage, remained [or became] virgins ;* while He calls
[them] to [copy] the simplicity of the dove, a bird not merely

innocuous, but modest too, and whereof one male knows one
female ; while He denies the Samaritan woman's [partner
to be] a husband, that He may
show that manifold hus-
bandry is adultery revelation of His own
{' while, in the
glory, He prefers, from among so many saints and prophets,
to have with him Moses and Elias^ the one a mono- —
gamist, the other a voluntary celibate (for Elias was nothing
else than John, who came '' in the power and spirit of
Elias " ') while that " man gluttonous and toping," the
;
^'
frequenter of luncheons and suppers, in the company of
publicans and sinners," ^ sups once for all at a single
^ See Luke viii. 1-3 ;

Matt, xxvii. 55, 56. - Matt, xxiii. 1-3.
^ See Matt, xviii. 1-4, xix. 13-15 ; Mark x. 13-15.
* Alios post niiptias pueros. The reference seems to be to Matt. xix. 12.
5 See John iv. 16-18.
6 See Matt. xvii. 1-8 ;
Mark ix. 2-9 ;
Luke ix. 28-36.
s
^ See Luke i. 17. gê Matt. xi. 19 ;
'Luke vii. 34.
38 TERTULLIANUS
marriage/ though, of course, many were marrying [around

Him] for He willed to
; attend [marriages] only so often as
[He willed] them to he.
Chap. ix. —From examples Tertullian passes to direct dog-

matic teachings» He begins with the Lord^s teaching.
But grant that these argumentations be thought to may

be forced and founded on conjectures, no dogmatic teach-
if
ings have stood parallel with them which the Lord uttered
in treating of divorce, which, permitted formerly. He now
prohibits, first because " from the beginning was not so," it
hke plurality of marriage ; secondly, because '' what God

hath conjoined, man shall not separate,"^ — for fear,
"
namely,
that he contravene the Lord : for He alone shall " separate
who has " conjoined " (separate, moreover, not through the
harshness of divorce, v/hich [harshness] He censures and
restrains, but through the debt of death) if, indeed, ^'one
of two sparrows falleth not on the ground without the
Father's will." ^ Therefore, if those whom God has con-
joined man shall not separate by divorce, it is equally
congruous that those whom God has separated by death man
is not to conjoin by marriage ; the joining of the separation
will be just as contrary to God's will as would have been the
separation of the conjunction.
So far as regards the non-c7estruction of the will of God,
and the r^struction of the law of " the beginning." But
another reason, too, conspires ; nay, not another, but [one]
which imposed the law of " the beginning," and moved the
will of God to prohibit divorce : the fact that [he] who shall
have dismissed on the ground of adultery,
his wife, except
makes her commit adultery and [he] who shall have married
;
a [woman] dismissed by her husband, of course commits

adultery.'^ A divorced woman cannot even marry legiti-
mately ; and if she commit any such act without the name
See Jolin ii. 1-11.
1
See Matt. xix. 3-8, where, however, Tertullian's order

2 is reversed.
Comp. with this chapter, c. v. above.
3 See Matt. x. 29. Comp. de Ex. Cast. c. i. ad fin. ^ See Matt. v. 32.
—
ON MONOGAMY. 39
of marriage, does it not fall under the category of adultery,

in that adultery way of marriage ? Such
is crime in the
is God's verdict, within straiter limits than men's, that uni-
versally, whether through marriage or promiscuously, the
admission of a second man [to intercourse] is pronounced
adultery by Him. For let us see what marriage is in the
eye of God ; and thus we shall learn what adultery equally
is. Marriage is [this] when God joins " two into one
:
;
flesh [them already] joined in the same
" or else, finding
flesh, His seal to the conjunction.
has given Adultery
is [this] when, the two having been in whatsoever way
: —
disjoined, other —
nay, rather alien flesh is mingled [with —
either] flesh concerning which it cannot be afiirmed, " This
:
is flesh out of my flesh, and this bone out of my bones."

^
For this, once for all done and pronounced, as from the begin-
ning, so now too, cannot apply to ''other" flesh. Accordingly,
it will be without cause that you will say that God wills not
a divorced woman to be joined to another man " while her
husband liveth," as if He do will it ^' when he is dead;"^
whereas if she is not bound to him when dead, no more is
she when living. " Alike when divorce dissevers marriage as
when death does, she will not be bound to him by whom the
binding medium has been broken off." To whom, then, will
she be bound ? In the eye of God, it matters nought whether
she marry during her husband's life or after his death. For
it is not aixainst him that she sins, but ao;ainst herself.
''
Any which a man may have committed is external to
sin
the body; but [he] who commits adultery sins against his
—
own body." But as we have previously laid down above
whoever shall intermingle with himself '^ other " flesh, over
and above that pristine flesh which God either conjoined
into two or else found [already] conjoined, commits adultery.
And the reason why He has abolished divorce, which " was
not from the beginning," is, that He may strengthen that
which " was from the beginning" the permanent conjunc- —
tion, [namely], of " two into one flesh " for fear that neces- :
sity or opportunity for a tliird union of flesh may make an

^ Gen. ii. 23, in reversed order again.
" Comp. Rom. vii. 1-3.
40 TERTULLIANUS
irruption [into' His dominion] ;

permitting divorce to no
cause but one — if, [that is], the [evil] against which pre-
caution is taken chance to have occurred beforehand. So
true, moreover, is it that divorce " was not from the begin-
ning," that among the Romans it is not till after the six
hundredth year from the building of the kind city that this
of " hard-heartedness"-^ been com-
is set down as havlna;
mitted. But they indulge in promiscuous adulteries, even
without divorcing [their partners] to ns, even if we do :
divorce them, even marriage will not be lawful.
Chap. x. — St. PauVs teaching on the subject.
From we are challenged by an appeal

this point I see that
to the apostle ; more easy apprehension of whose

for the
meaning we must all the more earnestly inculcate [the asser-
tion], that a woman is more bound when her husband is
dead not to admit [to marriage] another husband. For let
us reflect that divorce either is caused by discord, or else
causes discord; whereas death is an event resulting from the
law of God, not from an offence of man and that it is a ;
debt which all owe, even the unmarried. Therefore, if a

divorced woman, who has been separated [from her husband]
in soul as well as body, through discord, anger, hatred, and
the causes of these —injury, or contumely, or whatsoever
cause of complaint —
bound to a personal enemy, not to
is
say a husband, how much more will one who, neither by

her own nor her husband's fault, but by an event resulting
—
from the Lord's law, has been not separated from, but left
—
behind by her consort, be his, even when dead, to whom,
even when dead, she owes [the debt of] concord ? From
him from whom she has heard no [word of] divorce she does
not turn away ; with him she is, to whom she has written no
[document of] divorce ; him whom she was unwilling to have
lost, She has within her the licence of the mind,
she retains.
which represents to a man, in imaginary enjoyment, all
things which he has not. In short, I ask the woman her-
self, " Tell me, sister, have you sent your husband before
^ Comp. Matt. xix. 8 ; Mark x. 5.
—
ON MONOGAMY. 41
you [to his rest] in pCace ? " What will she answer ? [Will
she say], " In discord '? " In that case she is the more bound
to him with whom she has a cause [to plead] at the bar of
God. She who is bound [to another] has not departed [from
him]. Bat [will she say], " In peace ? " In that case, she
must necessarily persevere in that [peace] with him whom
she will no longer have the power to divorce not that she ;
would, even if she had been able to divorce him, have been
marriageable. Indeed, she prays for his soul, and requests
refreshment for him meanwhile, and fellowship [with him]
in the first resurrection ; and she offers [her sacrifice] on
the anniversaries of his falling asleep. For, unless she does
these deeds, she has in the true sense divorced him, so far as
in her and indeed the more iniquitously inasmuch as
lies ; —
[she did it] was in her power because she had no
as far as —
power [to do it] and with the more indignity, inasmuch as it
;
is with more indignity if [her reason for doing it is] because
he did not deserve it. Or else shall we, pray, cease to be

after death, according to [the teaching of] some Epicurus,
and not according to [that of] Christ? But if we believe
the resurrection of the dead, of course we shall be bound to
them with whom we are destined to rise, to render an account
the one of the other. " But if ' in that age they will neither
^
marry nor be given in marriage, but will be equal to angels,'
is not the fact that there will be no restitution of the con-
jugal relation a reason why we shall not be bound to our de-
parted consorts ?" Nay, but the more shall we he bound [to
them], because we are destined to a better estate — destined
[as we are] to rise to a spiritual consortship, to recognise as
well our own them who
selves as are ours. Else how shall
we sing thanks to God to eternity, if there shall remain in us
no sense and memory of this debt ; if we shall be r^-formed
in substance, not in consciousness we who ? Consequently,
shall be with God sliall be together; since we shall all be
with the one God —
albeit the waires be various,' albeit there
be ''
many mansions" in the house of the same Father"
^ See Matt. xxii. 30 ; Mark xii. 25 ; Luke xx. 35, 3G.
2 Comp. 1 Cor. iii. 8. " Comp. John xiv. 2.
42 TERTULLIANUS
having laboured for the "one penny "^ of .the selfsame

hire, that is, of eternal life in which [eternal life] God
;
will still less separate them whom He has conjoined, than in

this lesser life He forbids them to be separated.
Since this is so, how will a woman have room for another
husband, who even to futurity, in the possession of her
is,
own? (Moreover, we speak to each sex, even if our discourse

address itself but to the one inasmuch as one discipline is;
incumbent [on both].) She will have one in spirit, one in

flesh. This will be adultery, the conscious affection of one
woman for two men. If the one has been disjoined from
her fiesh, —in that place where even
but remains in her heart
cogitation without carnal contact achieves beforehand both
adultery by concupiscence, and matrimony by —he volition
is hour her husband, possessing the very thing which
to this
is the mean w^hereby he became —her mind, namely, in so
which withal, if another shall find a habitation, this will be
a crime. is not, if he has withdrawn
Besides, excluded he
from viler carnal commerce. more honourable husband A
is he, in proportion as he is become more pure.
Chap. xi. —Further remarJcs upon St. PauVs teaching.
Grant, now, that you marry " in the Lord," in accordance

with the law and the apostle — notwithstanding, you care
if,
even about this —with what face do you request solem- [the
nizing of] a matrimony which is unlawful to those of whom
you request it of a monogamist bishop, of presbyters and
;
deacons bound by the same solemn engagement, of widows

w^hose Order you have in your own person refused ? And
they, plainly, will give husbands and wives as they would
morsels of bread ; for this is their rendering of " To every
one who asketh thee thou shalt give " ^ And they will join !
you together in a virgin church, the one betrothed of the one

Christ ! And you will pray for your huslandsj the new and
the old. Make your which of the twain you will
election, to
play the adulteress. I think, to both. But if you have any
1 Matt. XX. 1-16.
2 See Matt. v. 42 ; Luke vi. 30. Comp. de Bapt. c. xviii.
ON MONOGAMY. 43
wisdom, be silent on behalf of the dead one. Let your silence

be to him a divorce, already endorsed in the dotal gifts of
another. In this way you will earn the new husband's favour,
if you forget the old. You ought to take more pains to
Dlease him for whose sake you have not preferred to please
God ! Such [conduct] the Psychics will have it the apostle
approved, or else totally failed to think about, when he wrote :
" The woman is bound for such length of time as her husband
liveth ; but if he shall have died, she is free ; whom she will
let her marry, only in the Lord." ^ For it is out of this
passage that they draw their defence of the licence of second
marriage ; nay, even of [marriages] to any amount, if of
second [marriage] for that which has ceased to be once for
:
all, is open to any and every number. But the sense in

which the apostle did write will be apparent, if first an agree-
ment be come to that he did not write it in the sense of
which the Psychics avail themselves. Such an agreement,
moreover, will be come to if one first recall to mind those
[passages] which are diverse from the passage in question,
when tried by the standard of doctrine, of volition, and
of Paul's own discipline. For, if he permits second nup-
tials, which were not "from the beginning," how does he
affirm that all things are being re-collected to the begin-

ning in Christ?^ If he wills us to iterate conjugal connec-
tions, how does he maintain that " our seed is called " in the
but once married Isaac as its author ? How does he make
monogamy the base of his disposition of the whole Ecclesias-
tical Order, if this rule does not antecedently hold good in
the case of laics, from whose ranks the Ecclesiastical Order
proceeds ? ^ How does he call away from the enjoyment of
marriage such as are still in the married position, saying that
" the time is wound up," if he calls back again into marriage
such as through death had escaped from marriage ? If
these [passages] are diverse from that one about which the
present question is, it will be agreed (as we have said) that
he did not write in that sense of which the Psychics avail
^ 1 Cor. vii. 39, not rendered with very strict accuracy.

2 See 0. V. above. ^ See de Ex. Ca3t. c. vii.
44- TERTULLIANUS
themselves ; inasmucli as it is easier [of belief] that that

one passage should have some explanation agreeable with
the others, than that an apostle should seem to have taught
[principles] mutually div'erse. That explanation we shall be
able to discover in the subject-matter itself. What was the
subject-matter which led the apostle to v^^rite such [words] ?
The inexperience of a new and just rising church, which he

was rearing, to wit, " with milk," not yet with the ''
solid
food " -^
of stronger doctrine ; inexperience so great, that that
infancy of faith prevented them from yet knowing what they
were to do in regard of carnal and sexual necessity. The
very phases themselves of this [inexperience] are intelligible
from [the apostle's] rescripts, when he says :" " But concern-
ing these [things] which ye write : good it is for a man not
to touch a woman ; but, on account of fornications, let each
one have his own wdfe." Pie shows that there wêre who,
having been " apprehended by the faith " in [the state of]
marriage, were appreliensive that it might not be lawful for
them thenceforward to enjoy their marriage, because they
had believed on the holy flesh of Christ. And yet it is " by
way of allowance" that he makes the concession, " not by way
of command ;" that is, indulging, not enjoining, the practice.
On the other hand, he " willed rather " that all should be
what he himself was. Similarly, too, in sending a rescript
on [the subject of] divorce, he demonstrates that some had
been thinking over that also, chiefly because withal they did
not suppose that they were to persevere, after faith, in
heathen marriages. They sought counsel, further, " con-
cerning virgins" — for "precept of the Lord" there was none
— [and were told] that " it is good for a man if he so remain
permanently
;
" [" so "], of course, as he may have been
found by the faith. " Thou hast been bound to a wife, seek
not loosing thou hast been loosed
; from a wufe, seek not a
wife." " But if thou shalt have taken to [thyself] a wife,
thou hast not sinned " because to one who, before believing,
;
had been " loosed from a wife," she will not be counted a
second wife who, subsequently to believing, is the first : for
11-14. ^
1 Comp. 1 Cor. ill. 2 with Heb. v. i Qq^^ îj^ i^ 2.
"
ON MONOGAMY. 45
it is from [the time of our] believing that om' life itself dates
its origin. But here he says that he " is sparing them ;" else
"pressure of the flesh" would shortly follow, in consequence
of the straits of the times, \Yhich shunned the encumbrances
of marriage : yea, rather solicitude must be felt about earning
the Lord's favour than a husband's. And thus he recalls his
permission. So, then, in the very same passage in which he
definitively rules that " each one ought permanently to remain
in that calling in which he shall be called
;
" adding, " A
woman is bound so long as her husband liveth ; but if he
shall have fallen asleep, she is free : whom she shall wish
let her marry, only in the Lord," he hence also demonstrates
that such a woman is to be understood as has withal herself
been " found [by the faith] '^ loosed from a husband,"
"
similarly as the husband " loosed from a wife
" the " loos- —
ing " having taken place through death, of course, not through
divorce ; inasmuch as to the divorced he would grant no per-
mission to marry, in the teeth of the primary precept. And
so '-a woman, if she shall have married, will not sin;"
because he will not be reckoned a second husband who is,
subsequently to her believing, the first, any more [than a wife

thus taken will be counted a second wife]. And so truly is
this the case, that he therefore adds, " only in the Lord ;
because the question in agitation was about her who had

had a heathen [husband], and had believed suhsequently to
losing him for fear, to wit, that she might presume herself
:
able to marry a heathen even after believing; albeit not

even this is an object of care to the Psychics. Let us plainly
know that, in the Greek original, it does not stand in the
form which (through the either crafty or simple alteration
of two syllables) has gone out into common use, " But if her
husband shall have fallen asleep," as if it were speaking of
the future, and thereby seemed to pertain to her who has
lost her husband when already in a believing state. If this
indeed had been so, licence let loose without limit would
have granted a [fresh] husband as often as one had been
lost, without any such modesty in marrying as is congruous
even to heathens. But even if it had been so, as if referring

— ";
46 TERTULLIANUS
to future time, " If any [woman's] husband sliall have died,"

even the future would just as much pertain to her whose
husband shall die before she believed. Take it which way
you will, provided you do not overturn the rest. For since
these [other passages] agree to the sense [given above] :
:
" Thou hast been called [as] a slave ; care not " " Thou
:
hast been called in uncircumcision ; be not circumcised
'^
Thou hast been called in circumcision ; become not uncir-
cumcised " with which concurs, " Thou hast been bound to
:
a wife ; seek not loosing thou hast been loosed from a wife
:
seek not a wife," —manifest enough it is that these passages

pertain to such as, finding themselves in a new and recent
" were consulting [the apostle] on the subject of
calling,"
those [circumstantial conditions] in which they had been
" apprehended " by the faith.
This will be the interpretation of that passage, to be ex-
amined as to whether it be congruous with the time and the
occasion, and with the examples and arguments preceding as
well as with the sentences and senses succeeding, and pri-
marily with the individual advice and practice of the apostle
himself : for nothing is so much to be guarded as [the care]
that no one be found self-contradictory.
CnAP. XII. The explanation of the above passage offered hy

the Psychics considered.
Listen, withal, to the very subtle argumentation on the

contrary side. " So true is it," say [our opponents], " that
the apostle has permitted the iteration of marriage, that it is
only such as are in the Clerical Order that he has stringently

bound yoke of monogamy. For that which he pre-
to the
he does not prescribe to all."
scribes to certain [individuals]
Does it then follow, too, that to bishops alone he does not
prescribe what he does enjoin upon all; if what he does
prescribe to bishops he does not enjoin upon all? or is it
therefore to all because to bishops ? and therefore to bishops

becauseto all? For whence is it that the bishops and
clergycome? Is it not from aW^ If all are not bound to
monogamy, whence are monogamists [to be taken] into the
!
ON MONOGAMY. 47
clerical rank? Will some separate order of monogamists have

to be instituted, from which to make selection for the clerical
body ? [No] ; but when we are extolling and inflating our-
selves in opposition to the clergy, then ^^we are all one :" then
" wê are all priests, because He hath made us priests to [His]
God and Father." When we are challenged to a thorough
equalization with the sacerdotal discipline, we lay down the
[priestly] fillets, and [still] are on a par ! The question in
hand [when the apostle wâs writing], was with reference to
Ecclesiastical Orders —wdiat sort of men oucrht to be ordained.
It was tneiefore fitting that all the form of the common
discipline should be set forth on its an edict to
fore-front, as
be in a certain sense universally and carefully attended to,
that the laity might the better know that they must them-
selves observe that order wdiich was indispensable to their
overseers; and that even the office of honour itself mio;ht
not flatter itself in anything tending to licence, as if on the
ground of privilege of position. The Holy Spirit foresaw that
some W' ould say, " All things are lawful to bishops " just as ;
that bishop of Utina of yours feared not even the Scantinian

law. Why, how many digamists, too, preside in your churches;
insulting the apostle, of course : at all events, not blushing
when these passages are read under their presidency
Come, now, you wdio think that an exceptional law of
monogamy is made wîth reference to bishops, abandon withal
your remaining disciplinary titles, which, together with mono-
gamy, are ascribed to bishops.^ Refuse to be " irreprehen-
good morals, orderly, hospitable, easy to be
sible, sober, of
;
taught " nay, indeed, [be] " given to wine, prompt wath the
hand to strike, combative, money-loving, not ruling your
house, nor caring for your children's discipline," — no, nor
" courting good renown even from strangers." For if
bishops have a law of their own teaching monogamy, the
other [characteristics] likewise, which will be the fitting con-
comitants of monogamy, will have been written [exclusively]
for bishops. With laics, however, to whom monogamy is not
suitable, the other [characteristics] also have nothing to do.
1 See 1 Tim. iii. 1-7 ; Tit. i. 7-9.
48 TERTULLIANUS
[Tims], Psychic, you have (if you please) evaded the bonds
of discipHne in its entirety ! Be consistent in prescribing,
that ^'
what is enjoined upon certain [individuals] is not en-
joined upon all ;" or else, if the other [characteristics] indeed
are common, but monogamy is imposed upon bishops alone,
[tell me], pray, whether they alone are to be pronounced
Christians upon whom is conferred the entirety of discipline ?
Chap. XIII. — Further ohjections from St. Paul answered.

^'But again, writing to Timotheus, he ^ wills the ver}'
"^
young [women] to marry, bear children, act the housewife.'
He is [^here] directing [his speech] to such as he denotes
above — " very young widows," who, after being ^' appre-
hended " in wîdowhood, and [subsequently] wooed for some
length of time, after they have had Christ in their affections,
" wish to marry, having judgment, because they have re-
scinded the first faith," —
that [faith], to wit, by Avhich they
were " found " in widowhood, and, after professing it, do not
persevere. For which reason he " wills " them to " marry,"
for fear of their subsequently rescinding the first faith of
professed widowhood; not to sanction their marrying as often
as ever they may refuse to persevere in a widowhood plied
—
with temptation nay, rather, spent in indulgence.
" We
read him wdthal writing to the Eomans :
'
But the
woman who under an husband, is bound to her husband
is
[while] living but if he shall have died, she has been

;
emancipated from the law of the husband.' Doubtless, then,

the husband living, she will be thought to commit adultery if
she shall have been joined to a second husband. If, however,
the husband shall have died, she has been freed from [his]
law, [so] that she is not an adulteress if made [wife] to
another husband." ^ But read the sequel as well, in order
that this sense, which flatters you, may evade [your grasp].
" And he says, " my brethren, be ye too made dead to the
so,"
law through the body of Christ, that ye may be made [sub-
ject] to a second, —
to Him, namely, who hath risen from the
dead, that we may bear fruit to God. For when we were
1 1 Tim. V. 14. 2 Rom. vii. 2, 3, not exactly rendered.
—
OiV MONOGAMY. 49
which [passions] used to be

in the flesh, the passions of sin,
caused through the Law, [wrought] in our members
efficiently
unto the bearing of fruit to death but now we have been ;
emancipated from the law, being dead which we [to that] in
used to be held,^ unto the serving of newness of God in

spirit, and not in oldness of letter." Therefore, if he bids
us " be made dead to the law through the body of Christ,"
(which is the church,^ which consists in the spirit of newness,)
not " through the letter of oldness," (that is, of the law,)
taking you away from the law, which does not keep a wife,
when her husband is dead, from becoming [wife] to another
husband — he reduces you to [subjection to] the contrary
condition, that you are not to marry when you have lost
your husband and in as far as you would not be accounted
;
an adulteress if you became [wife] to a second husband after

the death of your [first] husband, if you were still bound
to act in [subjection to] the law, in so far as a result of the
diversity of [your] condition, he does prejudge
you [guilty] of
adultery if, your husband, you do marry
after the death of
another inasmuch as you have now been m.ade dead to the
:
law, it cannot be lawful for you, now that you have wîth-
drawn from that [law] in the eye of which it was lawful for you.
Chap. xiy. —Even if the permission had been given hy St,

Paid in the sense ivhich the Psychics allege^ it was
merely like the Mosaic permission of divorce —a conde-
scension to human hard-heartedness.
Now, if the apostle had even absolutely permitted marriage

Avhen one's partner has been lost sidjseqiiently to [conversion
to] the faith,he would have done [it], just as [he did] the
other [actions] wdiich he did adversely to the [strict] letter
of his own rule, to suit the circumstances of the times :
circumcising Timotheus ^ on account of " supposititious false

brethren:" and leadinsj certain "shaven men" into the
temple^ on account of tlie observant watchfulness of the
^ Comp. the marginal reading in the Eng. ver., Rom. vii. 6.

- Comp. Epli. i. 23, and the references there.
3 Acts xvi. 3 see Gal. iii. 4. ^ Comp, Acts xxi. 20-2G.
;
TERT. —VOL. III. D

"
50 TERTULLIANUS
Jews —he who chastises the Galatians when they desire to

hve in [observance of] the law/ But so did circumstances
require him to " become all things to all, in order to gain
all;"^ "travaihng in birth with them until Christ should be
formed in them;"^ and " cherishing, as it were a nurse," the
little ones of faith, by teaching them some things " by way
of indulgence, not by way of command " — for it is one thing
to mdulge, another to hid —permitting a temporary licence of
re-marriage on account of the''
weakness of the flesh," just as
Moses on account of " the hardness of the heart."
of divorcing
And here, accordingly, we will render the supplement of
this [his] meaning. For if Christ abrogated what Moses
;
enjoined, because " from the beginning [it] was not so
— —
and [if] this being so Christ will not therefore be reputed
to have come from some other Power ; why may not the
Paraclete, too, have abrogated an indulgence which Paul
—
granted because second marriage withal '' was not from the
—
beginning" without deserving on this account to be re-
garded with suspicion, as if he were an alien spirit, provided
only that the superinduction be worthy of God and of Christ'^
If it was worthy of God and of Christ to check ^'hard-
heartedness " when the time [for its indulgence] was fully
expired, why should it not be 7nore worthy both of God and
of Christ to shake off " infirmity of the flesh" when " the time"
is already more " wound up ? " If it is just that marriage
be not severed, it is, of course, honourable too that it be not
iterated. In short, in the estimation of the world, each is
accounted a mark of good discipline one under the name of :
concord; one, of modesty. "Hardness of heart" reigned

till Christ's time ; let " infirmity of the flesh " [be content
to] have reigned till the time of the Paraclete. The New
Law abrogated divorce—it had [somewhat] to abrogate ; the
New Prophecy [abrogates] second marriage, [which is] no less
a divorce of the former [marriage]. But the " hardness of
heart " yielded to Christ more readily than the " infirmity of
the flesh." The latter claims Paul in its own support more
than the former Moses ; if, indeed, it is claiming him in its
1 2 s
See Gal. iii. iv. gee 1 Cor. ix. 22. Qal, iv. 19.
ON MONOGAMY. 51
support wlien it catches at his indulgence, [but] refuses his

prescript — eluding
his more deliberate opinions and his
constant " wills," not suffering us to render to the apostle
the [obedience] which he " prefers."
And how long will this most shameless " infirmity " perse-
vere in waging a ^var of extermination against the " better
things?" The time for
its indulgence was [the interval]
until the Paraclete began His operations, to wdiose coming

were deferred bj the Lord [the things] which in His day
;
^'
could not be endured " which it is now no longer com-
petent for any one to be unable to endure, seeing that He
through whom the power of enduring is granted is not
wânting. How long shall we allege "the flesh," because
the Lord said, " the flesh is weak ? " ^ But He has withal
premised that " the Spirit is prompt," in order that the
Spirit may vanquish the flesh —-that the weak may yield to
the stronger. For again He says, "
Let him who is able
to receive, receive [it] ;
" ^ that is, let him who is not able
go his way. That rich man did go his way who had not
" received " the precept of dividing his substance to the
needy, and was abandoned by the Lord to his own opinion.^
Nor Avill " harshness" be on this account imputed to Christ, on
the ground of the vicious action of each individual free-will.
"Behold," He, "I have set before thee good and evil."*
saith
Choose that which is good if you cannot, because you will
:
—
not for that you can if you will He has shown, because He
has proposed each to your free-will you ought to depart —
from Him whose will you do not.
Chap. xv. — Unfairness of charging the disciples of the Neic

Prophecy ycith harshness. The charge rather to he re-
torted npon the Psychics.
What harshness, therefore, is here on our part, if wê

renounce [communion with] such as do not the will of God?
What heresy, if we judge second marriage, as being unlaw-
1 Matt. xxvi. 41. 2 âtt. xix. 12.
» See Matt. xix. 16-26 Mark x. 17-27
; ; Luke xviii. 18-27.
"*
See Deut. xxx. 1, 15, ID, and xi. 26. See, too, de Ex. Cast. c. ii.
—
52 TERTULLIANUS
fu1, akin to adulteiy? For what

is adultery but unlawful
marriage ? The brand upon those who were

apostle sets a
wont entirely to forbid marriage, who were wont at the same
time to lay an interdict on meats which God has created.-^
We, however, no more do away with marriage if we abjure
its repetition, than we reprobate meats if we fast oftener
[than others]. It is one thing to do away with, another to

regulate it is one thing to lay down a law of not marrying,
;
it is another to fix a limit to marrying. To speak plainly, if

they who reproach us with harshness, or esteem heresy [to
exist] in this [our] cause, foster the ''
infirmity of the flesh"
to such a degree as to think it must have support accorded
to it in frequency of marriage ; why do they in another case
neither accord it support nor foster it with indulgence — when,
[namely], torments have reduced it to a denial [of the faith] ?
For, of course, that [infirmity] is more capable of excuse
which has fallen in battle, than [that] which [has fallen] in the
bed-chamber [that] which has succumbed on the rack, than
;
[that] which [has succumbed] on the bridal bed [that] which ;
has yielded to cruelty, than [that] which [has yielded] to appe-

tite that which has been overcome groaning, than [that]
;
which [has been overcome] in heat. But the former they

"^
excommunicate, because it has not " endured unto the end :
the latter they prop up, as if withal it has ''

endured unto the
end." Propose [the question] why each has not " endured unto
;
the end " and you will find the cause of that [infirmity] to be
more honourable which has been unable to sustain savagery,
than [of that] which [has been unable to sustain] modesty.
And yet not even a bloodwrung not to say an immodest —
defection does the " infirmity of the flesh " excuse !
Chap. xvi. — Weahiess of the i^leas urged in defence of second

marriage.
But I smile when [the plea of] " infirmity of the flesh " is
advanced in opposition [to us infirmity] which is [rather]

:
to be called the height of strength. Iteration of marriage is

1 See 1 Tim. iv. 1-3.
2 See Matt. xxiv. 14, and tlie references there.
:
02T MONOGAMY. 53
an affair of strength : to rise again from the ease of con-

tinence to the works of the flesh, is [a thing requiring] sub-
stantial reins. Such " infirmity " is equal to a third, and a
fourth, and even (perhaps) a seventh marriage as [being ;
a thing] which increases its strength as often as its weak-

ness which will no longer have [the support of] an apostle's
;
authority, but of some Hermogenes wont to marry more —

women than he paints. For in him matter is abundant
whence he presumes that even the soul is material and ;
therefore much more [than other men] he has not the Spirit
from God, being no longer even a Psychic, because even his
psychic element is not derived from God's afflatus What !
if a man allege " indigence," so as to profess that his flesh

is openly prostituted, and given in marriage for the sake of
maintenance forgetting that there is to be no careful
;
thought about food and clothing?^ He has God [to look

to], the Foster-father even of ravens, the Rearer even of
flowers. What if he plead the loneliness of his home ? as if

one woman afforded company to a man ever on the eve of
flight ! He has, of course, a widow [at hand], whom it will
be lawful for him to take. Not one such wife, but even a
plurality, it is permitted to have. What if a man thinks on
posterity, with thoughts like the eyes of Lot's wife; so that
a man is to make the fact that from his former marriacê he
has had no children a reason for repeating marriage ? A
Christian, forsooth, will seek heirs, disinherited as he from is
the entire world ! He has "brethren;" he has the church

as his mother. The case is different if men believe that, at
the bar of Christ as well [as of Rome], action is taken on
the principle of the Julian laws ; and imagine that the un-
married and childless cannot receive their portion in full, in
accordance with the testament of God. Let such [as thus
think], then, marry to the very end ; that in tin's confusion
of flesh they, like Sodom and Gomorrha, and the day of
the deluge, may be overtaken by the fated final end of
the world. A tliird saying let them add, " Let us eat, and
drink, and marry, for to-morrow we shall die ;
" ^ not reflect-
1 See Matt. vi. 25-34. 2 gee 1 Cor. xv. 32.
54 TERTULLIANUS
ing that the " woe [denonnced] " on such as are with child,
'*
and are giving suck," ' will fall far more heavily and bitterly
in the " universal shaking " of the entire world " than it
'^
did in the devastation of one fraction of Judgea. Let them

accumulate by their iterated marriages fruits right seasonable
for the last times —
breasts heaving, and wombs qualmish, and
infants whimpering. Lei them prepare for Antichrist [chil-
dren] upon whom, he may more passionately [than Pharaoh]
spend his savagery. He will lead to them murderous mid-
wives.*
Chap. xvii. — Heathen examples cry shame upon this

'' ^
infirmity of the flesh. ^^
They will have plainly a specious privilege to plead before

Christ — the everlasting "infirmity of the flesh!" But upon
this [infirmity] will sit in judgment no longer an Isaac, our
^
monogamist father ; or a John, a noted voluntary celibate
of Christ's : or a Judith, daughter of Merari ; or so many
other examples of saints. Heathens are wont to be destined
our judges. There will arise a queen of Carthage, and give
sentence upon the Christians, who, refugee as she was, living
on alien soil, and at that very time the originator of so
mighty a state, whereas she ought unasked to have craved
royal nuptials, yet, for fear she should experience a second
marriage, preferred on the contrary rather to " burn " than
to "marry." Her assessor will be the Eoman matron
who, having — was through nocturnal
albeit it violence,
nevertheless —known another man, washed away with blood
the stain of her flesh, that she might avenge upon her own
person [the honour of] monogamy. There have been, too,
who preferred to die for their husbands rather than marry
after their husbands' death. To idols, at all events, both
monogamy and widowhood serve as apparitors. On Fortuna
Muliebris, as on Mother Matuta, none but a once wedded
1 Matt, xxiy, 19 Luke xxi. 23. Comp. ad Ux. 1. i. c. v.
;
^ Concussione. Comp. Hag. ii. 6, 7 Heb. xii. 2G, 27.

;
3 Mundi. * Oomp. Ex. i. 8-16. ^ Spado.
* Comp. ad Ux. 1. i. cc. vi. vii. and de Ex. Cast. c. xiii.

;
!;
ON MONOGAMY. 55
woman liangs the wreath. Once for all do the Pontifex

Maximus and the wife of a Flamen marry. The priestesses
of Ceres, even during the lifetime and with the consent of
their husbands, arewidowed by amicable separation. There
are, too, who may judge
as on the ground of absolute con-
tinence the virgins of Vesta, and of the Achaian Juno, and
:
of the Scythian Diana, and of the Pythian Apollo. On

the ground of continence the priests likewise of the famous
Egyptian bull will judge the " infirmity " of Christians.
Blush, O ilesh, hast " put on " ^ Christ !
who Suffice it thee
once for all to marry, whereto " from the beginning " thou
wast created, whereto by " the end " thou art being recalled
Keturn at least to the former Adam, if to the last thou
canst not ! Once for all did he taste of the tree ; once for
all felt concupiscence ; once for all veiled his shame ; once
for all blushed in the presence of God ; once for all con-
cealed his guilty hue ; once for all was exiled from the
paradise of holinessf once for all thenceforward married.
If you were ^^
you have your norm if you have
in him,"
'"
;
passed over " into Christ," * you will be bound to be [yet]

better. Exhibit [to us] a third Adam, and him a digamist
and then you will be able to be what, between the two, you
cannot.
1 See Eom. xiii. 11 ; Gal. iii. 27.

2 Or " chastity.^'
2 Comp. 1 Cor. XV. 22, h rZ Âdxi^,
* See Eom. vi. 3,
—
OE MODESTY.
ODESTY, the flower of manners, the honour of

our bodies, the grace of the sexes, the integrity
of the blood, the guarantee of our race, the
good
basis of sanctity, the pre-indication of every
disposition rare though it is, and not easily perfected, and
;
scarce ever retained in perpetuity, will yet up to a certain

point linger in the world, if nature shall have laid the preli-
minary groundwork of it, discipline persuaded to it, censorial
rigour curbed its excesses on the hypothesis, that is, that —
every mental good quality is the result either of birth, or
else of training, or else of external compulsion.
But as the conquering power of things evil is on the
increase —which is the characteristic of the last times -^
things good are now not allowed either to be born, so cor-

rupted are the seminal principles ; or to be trained, so deserted
are studies ; nor to be enforced, so disarmed are the laws.
In fact, [the modesty] of which we are now beginning [to
treat] is by this time grown so obsolete, that it is not the ab-
juration but the moderation of the appetites which modesty
is believed to be ; and he is held to be chaste enough wdio
has not been too chaste. But let the world's ^ modesty see
to itself, together with the world ^ itself : together w ith its
inherent nature, if it was wont to originate in birth ; its
study, if in training ; its servitude, if in compulsion : except

that had been even more unhappy if it had remained
it
only to prove fruitless, in that it had not been in God's

household that its activities had been exercised. I should
prefer no good to a vain good what profits it that that :
^ Comp. 2 Tim. iii. 1-5 ; Matt. xxiv. 12. - Sseculi. ^ Secculo.
5G
—
ON MODESTY. 57
should exist whose existence profits not ? It is our oivn good

things whose position is now sinking ; it is the system of
Christian modesty which is being shaken to its foundation
[Christian modesty], which derives its all from heaven ; its
nature, " through the laver of regeneration ; " ^ its discipline,
through the instrumentality of preaching its censorial rigour, ;
through the judgments which each Testament exhibits and ;
is subject to a more constant external compulsion, arising from

the apprehension or the desire of the eternal fire or kingdom.^
In opposition to this [modesty], could I not have acted the
dissembler ? I hear that there has even been an edict set
forth, and a peremptory one too. The sovereign Pontiff ^
that is, the bishop of bishops *
— issues an edict " I remit, :
to such as have discharged [the requirements of] repentance,

the sins both of adultery and of fornication." edict, on O
which cannot be inscribed, " Good deed " And where shall !
this liberality be posted up ? On the very spot, I suppose,

on the very gates of the sensual appetites, beneath the very
titles of the sensual appetites. There is the place for promul-
gating such repentance, where the delinquency itself shall
haunt. There is the place to read the pardon, where entrance
shall be made under the hope thereof. But it is in the
CHURCH that this [edict] is read, and in the church that it is
pronounced ; and [the church] is a virgin ! Far, far from

Christ's betrothed be such a proclamation ! She, the true,
the modest, the saintly, shall be free from stain even of her
ears. She has none to whom
to make such a promise and ;
if she have had, she does not make it since even the earthly ;
temple of God can sooner have been called by the Lord a

" den of robbers," ^ than of adulterers and fornicators.
This too, therefore, shall be a count in my indictment against
the Psychics ; against the fellowship of sentiment also which
I myself formerly maintained with them; in order that they
may the more cast this in my teeth for a mark of fickleness.
^ Tit. iii. 5. - Comp. Matt. xxv. 46. ^ Pontifcx Maximus.
Pope Zephyrinus (de Genoude) Zephryinus or (bis predecessor)

* :
Victor. J. B. Lightfoot, Ep. ad Phil 221, 222, ed. 1, 1868.

5 Matt. xxi. 13 Mark xi. 17 Luke xix. 46 Jer. vii. IK
; ; ;
— ;
58 TERTULLlAXrS
Kepudiation of fellowship is never a pre-indicatlon of sin.

As if it were not easier to err with the majoritr, when it is in
the company of the few that tmth is loved Bnt, however, !
a profitable fickleness shall no more be a disgrace to me, than

I shonld wish a hurtfnl one to be an ornament. I blush not
at an error which I have ceased to hold, because I am
delighted at havinor ceased to hold it. because I recocrnise
myself to be better and more modest. Xo one blushes at
his own improvement. Even in Christ, knowledge had its
stages of growth :
^ through which stages the apostle, too,
passed. " "When I was a child," he says, '• as a child I
spake, as a child I understood : but when I became a man,
: *
those [things] which had been the child's I abandoned "
so truly did he turn away from his early opinions nor did :
he sin bv becomincr an emulator not of ancestral but of

Christian traditions,^ wishing even the prse-cision of them
who advised the retention of circumcision.* And would that
the same fate might befall those, too, who obtruncate the
pure and true integrity of the flesh; amputating not the
extremest superficies, but the inmost image of modesty itself,
while they promise pardon to adulterers and fornicators, in
the teeth of the primary discipline of the Christian Xame
a discipline to which heathendom itself bears such emphatic
witness, that it strives to punish that discipline in the persons
of our females rather by defilements of the flesh than tortures
wishing to wrest from them that which they hold dearer
than life! But now this glory is being extinguished, and
that by means of those who ought with all the more constancy
to refuse concession of any pardon to defilements of this kind,
that they make the succumbing to adultery and forni-
fear of
cation their reason for marrying as often as they please
siuce '- better it is to marry than to bum." * Xo doubt it
is for continence sake that incontinence is necessary — the
" burning " be extinguished by fires " Why, then,
will '*' !
do they withal grant indulgence, under the name of repent-

^ See Luke iL 52. - 1 Cor. xiii, 11, one danse omitted
» Comp. GaL L 14 with 2 Thess. iL 15.
* See GaL v. 12. * 1 Cor. rii. 9; repeatedly quoted.
ox :modestt, 59
ance, to crimes for which they furnish remedies by their law

of muhinuptialism ? For remedies will be idle while crimes
are indulged, and crimes will remain if remedies are idle.
And so, either way, they trifle with solicitude and negli-
gence ;by taking emptiest precaution against [crimes] to
which they grant quarter, and granting absurdest quarter to
[crimes] against which they take precaution whereas either :
precaution is not to be taken where quarter is given, or

quarter not given where precaution is taken for they take ;
precaution, as if they were unwilling that something should be

committed but grant indulgence, as if they were willing it
:
should be committed whereas, if thev be unwillincp it should

:
be committed, they ought not to grant indulgence if they ;
be willing to grant indulgence, they ought not to take pre-

caution. For, again, adultery and fornication will not be
ranked at the same time amon£f the moderate and amoncj
the greatest sins, so that each course may be equally open
—
with regard to them the solicitude which takes precaution,
and the security which grants indulgence. But since they
are such as to hold the culminating place among crimes,
there no room at once for their indulgence as if they were
is
moderate, and for their precaution as if they were greatest.

But by us precaution is thus also taken against the greatest,
or, [if you will], highest [crimes, viz.] in that it is not per-
mitted, after believing, to know even a second marriage,

differentiated though it be, to be sure, from the work of
adultery and fornication by the nuptial and dotal tablets :
and accordingly, with the utmost strictness, we excommuni-

cate digamists, as bringing infamy upon the Paraclete by the
irregularity of their discipline. The selfsame liminal limit we
fix for adulterers also and fornicators ; dooming them to pour
forth tears barren of peace, and to regain from the church no
ampler return than the publication of their disgrace.
Chap. ii. — God just as icell as merciful; accordingly, mercy

must not he indiscriminate,
" But," say they, *^
God is ^ good,' and * most good,'^ and
1 See Matt. xix. 17 ; Mark x. 18 ; Luke xviii. 19.
60 TERTULLIANUS
' and a pitier,' and abundant in pitlful-
pitiful-hearted/ ^ '
heartedness,'^ which He holds ^dearer than all sacrifice/^ ^not

thinking the sinner's death of so much worth as his repent-
ance/^ '
a Saviour of all men, most of all of believers.'* And
so it will be becoming for Hhe sons of God'^ too to be 'pitiful-
hearted'^ and ^peacemakers;'^ ^giving in their turn just as

Christ withal hath given to us ;'^ ^not judging, that we be not
judged.' ^ For ^
to his own lord a man standeth or falleth ;
who art thou, to judge another's servant V^^ ' Kemit, and
remission shall be made to thee.' " ^^
Such and so great
futiUties of theirs wherewith they flatter God and. pander
to themselves, effeminating rather than invigorating disci-
pline, with how cogent and contrary [arguments] are we for
our part able to rebut, — [arguments] which set before us
warningly the *•
severity " ^^
of God, and provoke our own
constancy? Because, albeit God is by nature good, still He
^^
is ^'
For, from the nature of the case, just as
just " too.
He knows how to " heal," so does He withal know how to

^' smite " ^^ making peace," but withal " creating evils ;"^'^
;
'•^
preferring repentance, but withal commanding Jeremiah not

to pray for the aversion of ills on behalf of the sinful People,
— '' they shall have fasted," saith He,
since, if I will not '•'
listen to their entreaty." ^^' And again " And pray not thou :
unto [me] on behalf of the People, and request not on their

behalf in prayer and supplication, since I will not listen to
[them] in the time wherein they shall have invoked me, in
the time of their affliction." ^'
And further, above, the same
^ See Ex. xxxiv. 6, 7.

2 Hos. vi. 6 Mic. vi. 8; ; Matt. ix. 13, xii. 7.
3 Ezek. xviii. 23, 32, xxxiii. 11. 4 i Ymi. iv. 10.
*5 ^ Luke vi. 3G.
John iii. 1, 2.
1 Matt. v. 9. ^"
^ Comp. Matt. x. 8 but the reference seems to be to EjDh. iv. 32,

;
where the Vulgate reads ahnost as TertuUian does, " donantes invicem,
sicut et Deus in Christo donavit vobis."
9 Matt. vii. 1 Luke vi. 37. ^° Comp. Rom. xiv. 4.
;
11 i' See Rom. xi.

Comp. Luke vi. 37. 22.
12 Comp.
Isa. xlv. 21 Rom. iii. 26. ;
14 Comp. Job V. 18 i^ Isa. xlv.

Deut. xxxii. 39. ;
7.
ic Jer. xiv. i^ Jer. xi.
11, 12, vii. 16, xi. 14. 14.
—
ON MODESTY. 61
preferrer of mercy above sacrifice [says] " And pray not :
thou unto [me] on behalf of this People, and request not that
they may obtain mercy, and approach not on their behalf
unto me, since I will not listen to [them]"^ of course —
when they sue for mercy, when out of repentance they weep
and fast, and when they offer their self-affliction to God.
For God is "jealous,"^ and is One who is not contemptuously
derided^ — derided, namely, by such His goodness as flatter
and who, albeit '' patient," * yet threatens, through Isaiah,
an end of [His] patience. " I have held my peace shall I ;
withal always hold my peace and endure? I have been

quiet as [a woman] in birth-throes I will arise, and will ;
make [them] to grow arid." ^ For " a fire shall proceed

before His face, and shall utterly burn His enemies;"^
striking down not the body only, but the souls too, into hell.^
Besides, the Lord Himself demonstrates the manner in
which He threatens such as judge '' For with what judg- :
ment ye judge, judgment shall be given on you." ^ Thus

He has not prohibited judging, but taught [how to do it].
Whence the apostle withal judges, and that in a case of
fornication,^ that '' such a man must be surrendered to Satan
for the destruction of the flesh ;"^^ chiding them likewise
because "brethren" were not "judged at the bar of the
saints
"-^^
:for he goes on and says, " To what [purpose is it]
for me to judge those who are without ? " " But you remit,
in order that remission may be granted you by God." The
sins which are [thus] cleansed are such as a man may have
committed against his brother, not against God. We pro-
fess, in short, in our prayer, that we will grant remission to
it is not becoming to distend further, on
^^
our debtors ; but
^ Jer. vii. IG.
2 Comp. Ex. XX. 5, xxxiv. 14 ; Deut. iv. 24, v. 9, vi. 15 ;

Josh. xxiv.
19 ; Nahum i. 2.
3 Gal. vi. 7. ^ Comp. Kom. xv. 5 Ps. vii. 12 ; (in LXX.).
^ Isa. xlii. 14. ^Comp. Ps. xcvii. 3.
7 Comp. Matt. x. 28 ;
Luke xii. 4, 5. « Matt. vii. 2 ;
Luke vi. 37.
^ Or rather incest, as appears by 1 Cor. v. 1.
10 1 Cor. V. 5. 11 See 1 Cor. vi. 1-G, v. 12.
12 Luke xi. 4.
62 TERTULLIANUS
the ground of the authority of such scriptures, the cable of

contention with alternate pull into diverse directions ; so that
one [Scripture] may seem to draw tight, another to relax, the
reins of discipline — in uncertainty, as it were, — and the latter
to debase the remedial aid of repentance through lenity, the

former to refuse it through austerity. Further the autho- :
rity of Scripture will stand within its own limits, without

reciprocal opposition. The remedial aid of repentance is de-
termined by its own conditions, without unlimited concession;
and the causes of it themselves are anteriorly distinguished
without confusion in the proposition. We agree that the
causes of repentance are sins. These we divide into two
issues some
: will be remissible, some irremissible in ac- :
cordance wdierewith it wdll be doubtful to no one that some

deserve chastisement, some condemnation. Every sin is dis-
chargeable either by pardon or else by penalty by pardon as :
the result of chastisement, by penalty as the result of condem-

nation. Touching this difference, we have not only already
premised certain antithetical passages of the Scriptures, on
one hand retaining, on the other remitting, sins;^ but John,
too, will teach us " If any knoweth his brother to be sin-
:
ning a sin not unto death, he shall request, and life shall be
given to him ;" because he is not " sinning unto death," this
will be remissible. " [There] is a sin unto death ; not for
this do I say that any is to request " ^
— this will be irremis-
sible. So, where there is the efficacious power of ^'making
request," there likewise is that of remission where there is :
no [efficacious power] of ^' making request," there equally is

none of remission either. According to this difference of
sins, the condition of repentance also is discriminated. There
will be a condition which may possibly obtain pardon, in —
the case, namely, of a remissible sin : there will be a condi-
tion which can by no means obtain it, —
in the case, namely,
of an irremissible sin. And it remains to examine specially,
with regard to the position of adultery and fornication, to
which class of sins they ought to be assigned.
1 Comp. John xx. 23. ^ 1 John v. 16, not quite verlatim.
ON MODESTY. 63
Chap. hi. —An objection anticipated before the discussion

above iDvornised is commenced.
But before doing this, I will make short work with an

answer which meets us from the opposite side, in reference
to that species of repentance which we are just defining as
being without pardon. say they, " there is a
" Why, if,"
repentance which lacks pardon, immediately follows that it
such repentance must withal be wholly unpractised by you.

For nothing is to be done in vain. Now repentance will be
practised in vain, if it is without pardon. But all repentance
is to be practised. Therefore let [us allow that] all obtains
pardon, that it may not be practised in vain ; because it will
not be to be practised, if it be practised in vain. Now, in
vain it is practised, if it shall lack pardon." Justly, then,
do they allege argument] against us; since they have
[this
usurpingly kept in their own power the fruit of this as of
other repentance —
that is, pardon; for, so far as tJiei/ are
concerned, at whose hands [repentance] obtains man^s peace,
[it is in vain]. As regards iiSj however, who remember
that the Lord alone concedes [the pardon of] sins, (and of
course of mortal ones,) it will not be practised in vain. For
[the repentance] being referred back to the Lord, and
thenceforward lying prostrate before Him, will by this very
fact the rather avail to win pardon, that it gains it by en-
treaty from God alone, that it believes not that man^s peace
is adequate to its guilt, that as far as regards the church it
prefers the blush of shame communion.

to the privilege of
For before her doors it stands, and by the example of its
own stigma admonishes all others, and calls at the same time
to its own aid the brethren's tears, and returns with an even
richer merchandise —
their compassion, namely than their —
communion. And if it reaps not the harvest of peace here,
yet it sows the seed of it with the Lord ; nor does it lose,
but prepares, its fruit. It will not fail of emolument if it
do not fail in duty. Thus, neither is such repentance vain,
nor such discipline harsh. Both honour God. The former,
by laying no flattering unction to itself, will more readily
64 TERTVLLIANUS
\Yin success ; the latter, by assuming nothing to itself, will

more fully aid.
Chap. iy. —Adultery and fornication synonymous.

Having defined the distinction [between the kinds] of
repentance, we are by this time, then, able to return to the
assessment of the sins — whether they be such as can obtain
pardon at the hand of men. In the first place, [as for the
fact] that we call adultery likewise fornication, usage requires
^'
[us so to do]. Faith," withal, has a familiar acquaintance
with sundry appellations. So, in every one of our little
W'Orks, we carefully guard usage. Besides, if I shall say

" adulterium," and if " stuprum," the indictment of con-
tamination of the flesh will be one and the same. For it
makes no difference whether a man assault another's bride or

widow, provided it be not his own " female ;" just as there
is no difference made by places whether it be in chambers —
or in towers that modesty is massacred. Every homicide,
even outside a wood, is banditry. So, too, whoever enjoys
any other than nuptial intercourse, in whatever place, and
in the person of whatever woman, makes himself guilty of
adultery and fornication. Accordingly, among us, secret
connections as well — connections, that not is, professed first
in presence of the church —run risk of being judged akin to

adultery and fornication ; nor must wê let them, if thereafter
wôven together by the covering of marriage, elude the charge.
But all the other frenzies of passions —impious both toward
the bodies and toward the sexes —beyond the laws of nature,
we banish not only from the threshold, but from all shelter
of the church, because they are not sins, but monstrosities.
Chap. v. — Of the proliihition of adultery in the Decalogue.

Of how deep guilt, then, adultery —which is likewise a
matter of fornication, in accordance with its criminal func-
tion — is to be accounted, the Law of God first comes to hand
to show us ; if it is true, [as it is], that after interdicting the
superstitious service of alien gods, and the making of idols
themselves, after commending [to religious observance] the
;
ON MODESTY. 65
veneration of the Sabbath, after commandlno' a reliopious re-

gard toward parents second [only to that] toward God, [that
Law] laid, as the next substratum in strengthening and forti-
fying such counts, no other precept than " Thou shalt not
commit adultery." For after spiritual chastity and sanctity
followed corporeal integrity. And this [the Law] accord-
ingly fortified, by immediately prohibiting its foe, adultery.
Understand, consequently, what kind of sin [that must be],
the repression of which [theLaw] ordained next to [that of]
idolatry. Nothing that is a second is remote from the first
nothing is so close to the first as the second. That which

results from the first is (in a sense) another first. And so
adultery is bordering on idolatry. For idolatry withal, often
cast as a reproach upon the People under the name of adul-
tery and fornication, will be alike conjoined therewith in fate
as in following —
will be alike co-heir therewith in condem-
nation as in co-ordination. Yet further premising " Thou :
shalt not commit adultery," [the Law] adjoins, '' Thou shalt
not kill." It honoured adultery, of course, to which it gives
the precedence over murder, in the very fore-front of the
most holy law, among the primary counts of the celestial
edict, marking it with the inscription of the very principal
sins. From its place you may discern the measure, from its
rank the station, from its neighbourhood the merit, of each
thing. Even evil has a dignity, consisting in being stationed
at the summit, or else in the centre, of the superlatively bad.
I behold a certain pomp and circumstance of adultery : on
the one side. Idolatry goes before and leads the way; on
the other, ]\Iurder follows in company. Worthily, without
doubt, has she taken her seat between the two most conspi-
cuous eminences of misdeeds, and has completely filled the
vacant space, as it were, in their midst, with an equal
majesty of crime. Enclosed by such flanks, encircled and
supported by such ribs, who shall dislocate her from the
corporate mass of coherencies, from the bond of neighbour
crimes, from the embrace of kindred wickednesses, so as
to set apart her alone for the enjoyment of repentance ?
Will not on one side Idolatry, on the other MuiMer, detain
TERT. —VOL. III. E
;
66 TERTULLIANUS
her, and (if they have any voice) reclaim: "This is our
wedge, this our compacting power? By [the standard of]
Idolatry we are measured; by her disjunctive intervention
we are conjoined ; to her, outjutting from our midst, we are
united ; the Divine Scripture has made us concorporate
the very letters are our glue; herself can no longer exist
without us. ^ Many and many a time do I, Idolatry, sub-
minister occasion to Adultery ; witness my groves and my
mounts, and the living waters, and the very temples in cities,.
what mighty agents we are for overthrowing modesty.' ' I
also. Murder, sometimes exert myself on behalf of Adultery.
To omit tragedies, witness nowadays the poisoners, witness
the magicians, how many seductions I avenge, how many
rivalries I revenge; how many guards, how many informers^
how many accomplices, I make away with. Witness the
midwives likewise, how many adulterous conceptions are
slaughtered.' Even among Christians there is no adultery
without us. Wherever the business of the unclean spirit is,
there are idolatries; wherever a man, by being polluted,
is slain, there too is murder. Therefore the remedial aids
of repentance will not be suitable to tliem^ or else they will
likewise be to us. We either detain Adultery, or else fol-
low her." These words the do speak. If the
sins themselves
sins are deficient in speech, hard by [the door of the church]
stands an idolater, hard by stands a murderer; in their midst
stands, too, an adulterer. Alike, as the duty of repentance
bids, they sit in sackcloth and bristle in ashes with the self- ;
same weeping they groan; with the selfsame prayers they

make their circuits with the selfsame knees they supplicate ;
;
the selfsame mother they invoke. What doest thou, gentlest

and humanest Discipline ? it be thy
Either to all these will
duty so to be, for " blessed are the peacemakers ;" ^ or else,
if not to all, it will be thy duty to range thyself on our side.
Dost thou once for all condemn the idolater and the mur-
derer, but take the adulterer out from their midst ?
— [the
adulterer], the successor of the idolater, the predecessor of
the murderer, the colleague of each ? It is " an accepting of
1 ]\ratt. V. 9.
ON MODESTY. 67
person " : ^ the more pitiable repentances thou hast left [un-
pitied] behind I
Chap. vi. —Examples of sucli offences under the Old Dispen-

sation no 2âttern for the disciples of the New, But even
the Old has examples of vengeance upon such offences.
Plainly, if you show by what patronages of heavenly pre-

cedents and precepts it is that you open to adultery alone
—and therein to fornication also —the gate of repentance,

at this very line our hostile encounter will forthwith cross
swords. Yet I must necessarily prescribe you a law, not
to stretch out your hand after the old things,^ not to look
backwards "the old things are passed away,"* accord-
:^ for
ing to Isaiah; and "a renewing hath been renewed,"^ ac-
cording to Jeremiah and " forgetful of former things, we
;
are reaching forward,"^ according to the apostle; and "the

law and the prophets [were] until John," ^ according to the
Lord. For even if we are just now beginning with the Law in
demonstrating [the nature of] adultery, it is justly with that
phase of the law which Christ has " not dissolved, but ful-
filled." ^ For it is the " burdens" of the law which were "until
John," not the remedial virtues. It is the "yokes" of "works"

that have been rejected, not those of disciplines.^ " Liberty in
Christ" ^^ has done no injury to innocence. The law of piety,
sanctity, humanity, truth, chastity, justice, mercy, benevo-
lence, modesty, remains in its entirety; in which law "blessed
^^
[is] the man who shall meditate by day and by night."
About that [law] the same David [says] again :
" The law
of the Lord [is] unblameable,^^ converting souls ; the statutes
Job xxxii. 21, Lev. xix. 15, and the references there.
1
Comp. Isa. xliii. 18.

2 ^ Comp. Luke ix. 62.
* There is no passage, so far as I am aware, in Isaiah containing this
distinct assertion. We have almost the exact words in Rev. xxi. 4.

The reference may be to Isa. xHi. 9 but there the Eng. ver. reads,
;
" are come to pass," and the LXX. have r» stt xpx^g loov -^Kxat.
5 Comp. Jer. iv. 3 in LXX. « Cf. Phil. iii. 13.
7 Comp. Matt. xi. 13 Luke xvi. 16.;

^ gee Matt. v. 17.
9 See Acts xv. 10. See Gal. ii. 4, v.

^^ 1, 13. " Ps. i. 1, briefly. '
12 Ps. xix. 7 : " perfect," Eng. ver. In LXX. it is xviir. 8.

— "
€8 TERTULLIANUS
of tlie Lord [are] direct, deligliting hearts the precept of ;
the Lord far-shining, enhghtening eyes." Thus, too, the

apostle " And so the law indeed is holy, and the precept
:
holy and most good " ^ ^' Thou shalt not commit adultery,"
of course. But he had withal said above " Are we, then, :
making void the law through faith ? Far be it but we are ;
establishing the law"^ —

forsooth in those [points] which,
being even now interdicted by the New Testament, are pro-
hibited by an even more emphatic precept instead of, " Thou :
shalt not commit adultery," " Whoever shall have seen with
a view to concupiscence, hath already committed adultery in
his own heart ;"^ and instead of, "Thou shalt not kill,"
" Whoever shall have said to his brother, Kacha, shall be in
danger of hell." * Ask [yourself] whether the law of not
committing adultery be still in force, to which has been
added that of not indulging concupiscence. Besides, if
any precedents [taken from the Old Dispensation] shall
favour you in [the secrecy of] your bosom, they shall not
be set in opposition to this discipline wdiich we are main-
taining. For it is in vain that an additional law has been
reared, condemning the origin even of sins that is, concu- —
piscences and wills no less —
than the actual deeds if the ;
fact that pardon was of old in some cases conceded to adul-
tery is to be a reason why it shall be conceded at the present

day. " What will be the reward attaching to the restrictions
imposed upon the more fully developed discipline of the

present day, except that the elder [discipline] may be made
?
the agent for granting indulgence to your prostitution
In that case, you will grant pardon to the idolater too, and
to every apostate, because we find the People itself, so often
guilty of these crimes, as often reinstated in their former
privileges. You will maintain communion, too, with tlie
murderer : because Ahab, by deprecation, washed away [the
guilt of] Naboth's blood ;
^ and David, by confession, purged
Uriah's slaughter, together with its cause —
adultery.^ That
1 Rom. vii. 12, not literally. ^ Rom. iii. 31.
3 Matt. V. 27, 28. * Matt. v. 21, 22.
^ See 1 Kings xxi. (in LXX. 3 Kings xx.). ^ See 2 Sam. xi., xii. 1-13.
—
ON MODESTY. 69
done, you will condone incests, too, for Lot's sake ;

^
and
fornications combined with incest, for Judah's sake ;
-
and
base marriages with prostitutes, for Hosea's sake ;
^
and not
only the frequent repetition of marriage, but its simultaneous
plurality, for our fathers' sakes : for, of course, it is meet
that there should also be a perfect equality of grace in
regard of all deeds to which indulgence was in days bygone
granted, if on the ground of some pristine precedent pardon
is claimed for adultery. AYe, too, indeed have precedents
in the selfsame antiquity on the side of our opinion, — [pre-
cedents] judgment not merely not waived, but even
of
summarily executed upon fornication. And of course it is
a sufficient one, that so Aâst a number —
[the number] of
24,000 — of the People, when they committed fornication with
the daughters of Madian, fell in one plague.* But, with an.
eye to the glory of Christ, I prefer to derive [my] discipline

from Christ. Grant that the pristine days may have had
if the Psychics please — even a 7nglit of [indulging] every
immodesty; grant that, before Christ, the flesh may have
disported itself, nay, may have perished before its Lord went
to seek and bring it back : not yet was it worthy of the gift
of salvation ; not yet apt for the office of sanctity. It was
still, up to that time, accounted as being in Adam^ with
its own vicious nature, easily indulging concupiscence after
whatever it had seen to be " attractive to the sight," ^ and
looking back at the lower things, and checking its itching
with fig-leaves.^ Universally inherent was the virus of lust
— the dregs which are formed out of milk contain it —
[dregs] fitted [for so doing], in that even the waters them-
selves had not yet been bathed. But wdien the Word of God
descended into — flesh, [flesh] not unsealed even by marriage,
— and ''
the Word was made flesh," ^
— [flesh] never to be
unsealed by marriage, — which wâs to find its way to the tree
not of incontinence, but of endurance ; which wâs to taste
1 See Gen. xix. 30-38. 2 gê Gen. xxxviii.

3 See Hos. i. 2, 3, iii. 1-3. ^ gge Num. xxv. 1-9 ; 1 Cor. x. 8.
^ See Gen. iii. 6 ; and comp. 1 John ii. 16.
^ See Gen. iii. 7. ^ John i. 14.
70 TERTULLIANUS
from that tree not anything sweet, but something bitter;

which was to pertain not to the infernal regions, but to
heaven which was to be precinct not with the leaves of
;
lasciviousness, but the flowers of holiness;^ which was to

impart to the waters its own purities thenceforth, what- —
ever flesh [is] " in Christ " ^ has lost its pristine soils, is now
a thing different, emerges in a new state, no longer [gene-
rated] of the slime of natural seed, nor of the grime of con-
cupiscence, but of "pure water" and a "clean Spirit." And,
accordingly, why on the ground of pristine prece-
excuse it
dent? It did not bear the names of " body of Cimst," ^ of

" members of Christ," ^ of " temple of God," ^ at the time
when it used to obtain pardon for adultery. And thus if,
from the moment when it changed its condition, and " having
been baptized into Christ put on Christ," ^ and was " re-
—
deemed with a great price " " the blood," to wit, " of the
—
Lord and Lamb" ^ you take hold of any one precedent (be
it precept, or law, or sentence,) of indulgence granted, or to
be granted, to adultery and fornication, you have likewise —
at our hands a definition of the time from which the age of
the question dates.
Chap. vii. — Of the parahles of the lost ewe and the lost
drachma.
You shall have leave to begin with the parables, where

you have the lost ewe re-sought by the Lord, and carried
back on His shoulders.^ Let the very paintings upon your
cups come forward to show whether even in them the figu-
rative meaning of that sheep will shine through [the outward
semblance, to teach] whether a Christian or heathen sinner
be the object it aims at in the matter of restoration. For
we put in a demurrer arising out of the teaching of nature,
out of the law of ear and tongue, out of the soundness of the
mental faculty, to the effect that such answers are always
given as are called forth [by the question, — answers], that is,
1 Or, " chastity." 2 Comp. 2 Cor. v. 17. ^ 1 Cor. xii. 27.

4 Ih. and vi. 15. ^ 1 Cor. iii. 16, vi. 19. « Gal. id. 27.
^ Comp. 1 Cor. vi. 20, and the references there. ^ Luke xv. 3-7.
ON MODESTY. 71
to the [questions] which call them forth. That which was

calling forth [an answer in the present case] was, I take it,
the fact that the Pharisees were muttering in indignation at

the Lord's admitting to His society heathen publicans and
sinners, and communicating -with them in food. When, in
reply to this, the Lord had figured the restoration of the
lost ewe, to whom else is it credible that He configured it
but to the lost heathen, about whom the question was then in
hand, —not about a Christian^ who up to that time had no
-existence % Else, what kind of [hypothesis] is it that the
Lord, like a quibbler in answering, omitting the present
subject-matter which it was His duty to refute, should spend
His labour about one yet future? ^'
But a sheep' pro- ^
perly means a Christian,-^ and the Lord's flock is the people '
'
of the church,^ and the ^good shepherd' is Christ;^ and

hence in the sheep we must understand a Christian who
'
'
has erred from the church's flock.' " In that case, you
^
make the Lord to have given no answer to the Pharisees'

muttering, but to your presumption. And yet you will be
bound so to defend that presumption, as to deny that the
[points] which you think applicable to Christians are refer-
able to a heathen. Tell me, is not all mankind one flock
of God ? Is not the same God both Lord and Shepherd of
the universal nations ? ^ Who more ^' perishes " from God
than the heathen, so long as he " errs ? " Who is more
^' re-sought
" by God than the heathen, when he is recalled
by Christ ? In fact, it is among heathens that this order
finds antecedent place ; if, that is, Christians are not other-
wise made out of heathens than by being first " lost," and
" re-sought " by God, and ^'
carried back " by Christ. So
likewise ought this order to be kept, that we may interpret
any such [figure] with reference to those in whom it finds
prior place. But would wish this that He
you, I take it, :
should represent the ewe as lost not from a flock, but from an
ark or a chest In like manner, albeit He calls the remain-
!
ing number of the heathens " righteous," it does not follow

^ Comp. John x. 27. ^ Comp. Acts xx. 28.
3 Comp. John x. 11. * Comp. R(?m. iii. 29.
;
72 TERTULLIANUS
that shows them to be Christians ; dealing as He is witli

He
JeivSyand at that very moment refuting them, because they
were indignant at the hope of the heathens. But in order
to express, in opposition to the Pharisees' envy, His own
grace and goodwill even in regard of one heathen, He pre-
ferred the salvation of one sinner by repentance to theirs
by righteousness or else, pray, were the Jews not " right-
;
eous," and such as " had no need of repentance," having, as

they had, as pilotages of discipline and instruments of fear,
" the Law and the Prophets ? " He set them therefore in
the parable —
and if not such as they were, yet such as they
—
ought to have been that they might blush the more when
they heard that repentance was necessary to others, and not
to themselves.
Similarly, the parable of the drachma,-^ as being called
forth out of the same subject-matter, we equally interpret
with reference to a heathen had been " lost " in a
; albeit it
house, as were in the church albeit '' found" by aid of a

it ;
''
lamp," as it were by aid of God's word.^ ^^7? ^^^ this
whole world is the one house of all in which world it is ;
more the heathen, who is found in darkness, whom the grace

of God enlightens, than the Christian, who is already in
God's light.^ Finally, it is one '' straying" which is ascribed
to the ewe and the drachma [and this is an evidence in my :
favour] for if the parables had been composed with a view

;
to a Christian sinner, after the loss of his faith, a second loss

and restoration of them would have been noted.
I will now wdthdraw^ for a short time from this position
in order that I may, even by withdrawing, the more recom-
mend it, when I shall have succeeded even thus also in con-
futing the presumption of the opposite side. I admit that
the sinner portrayed in each parable is one who is already a
Christian ;
yet not that on this account must he be affirmed
to be such an one as can be restored, through repentance,
from the crime of adultery and fornication. For although
he be said to " have perished," there will be the hind of per-
1 Luke XV. 8-10. 2 Qq^^^ Pg. cxix. 105 (in LXX. cxviii. 105).
3 Comp. 1 John i. 5-7, ii. 8 ; also Rora. xiii. 12, 13 ; 1 Tliess. v. 4, 6.
;
OiY MODESTY, 73
dition to treat of inasmuch as the " ewe " " perished " not
;
by dying, but by straying and the " drachma " not by being
;
destroyed, but by being hidden. In this sense, a thino- wliich

is safe may be said to " have perished." Therefore tlie be-
liever, too, " perishes," by lapsing out of [the right path] into
a public exhibition of charioteering frenzy, or gladiatorial
gore, or scenic foulness, or athletic vanity ; or else if he has
lent the aid of any special ".arts of curiosity " to sports, to
the convivialities of heathen solemnity, to official exigence, to
the ministry of another's idolatry ; if he has impaled himself
upon some word of ambiguous denial, or else of blasphemy.
For some such cause he has been driven outside the flock
or even himself, perhaps, by anger, by pride, by jealousy,
[or] — as, in fact, often happens —
by disdaining to submit
to chastisement, has broken away [from it]. He ought to
be re-sought and recalled. That which can be recovered
does not ''
perish," unless it persist in remaining outside.
You will well interpret the parable by recalling the sinner
ivliile he is still living. But, for the adulterer and fornicator,
who is there who has not pronounced him to be dead im-
mediately upon commission of the crime ? With what face
will you restore to the flock one who is dead, on the autho-
rity of that parable which recalls a sheep not dead ?
Finally, you are mindful of the prophets, when they are
if
chiding the shepherds, there is a word I think it is Ezekiel's: —

" Shepherds, behold, ye devour the milk, and clothe you with
the fleeces what is strong ye have slain what is weak ye
: ;
have not tended what is shattered ye have not bound

;
what has been driven out ye have not brought back what ;
has perished ye have not re-sought." ^ Pray, does he withal

upbraid them at all concerning that which is dead, that they
have taken no care to restore that too to the flock ? Plainly,
he makes it an additional reproach that tliey have caused the
sheep to perish, and to be eaten up by the beasts of the field;
nor can they either " perish mortally," or be " eaten up," if
they are left remaining. ''

Is it not possible — [gi'^nting]
that ewes wdiich have been mortally lost, and eaten up, are
^ See Ezek. xxxiv. 1-4.
74 TERTULLIANUS
recovered —that (in accordance also with the example of the

drachma [lost and found again] even vîthin the house of
God, the church) there may be some sins of a moderate
character, proportionable to the small size and the weight of
a drachma, which, lurking in the same church, and by and
by in the same discovered, forthwith are brought to an end
in the same with the joy of amendment *?" But of adultery
and fornication it is not a drachma, but a talent, [which is
the measure] and for searching them out there is need not
;
of the javelin-light of a lamp, but of the spear-like ray of

'
the entire sun. No sooner has [such a] man made his ap-
pearance than he isfrom the church nor does he
expelled ;
remain there nor does he cause joy to the church which

;
discovers him, but grief nor does he invite the congratula-

;
tion of her neighbours, but the fellowship in sadness of the

-surrounding fraternities.
By comparison, even in this way, of this our interpretation
Tvith theirs, the arguments of both the ewe and the drachma
will all the more refer to the heathen, that they cannot pos-
sibly apply to the Christian guilty of the sin for the sake
of which they are wrested into a forced application to the
Christian on the opposite side.
Chap. viii. — Of the prodigal son.
But, however, the majority of interpreters of the parables

are deceived by the selfsame result as is of very frequent
occurrence in the case of embroidering garments with purple.
When you think that you have judiciously harmonized the
proportions of the hues, and believe yourself to have suc-
<;eeded in skilfully giving vividness to their mutual combina-
tion ;
presently, when each body [of colour] and [the various]
lights are fully developed, the convicted diversity will expose
all the error.In the selfsame darkness, accordingly, with
regard to the parable of the two sons also, they are led by
some figures [occurring in it], which harmonize in hue with

the present [state of things], to wander out of the path of the
true light of that comparison which the subject-matter of
the parable presents. For they set down, as represented in
;
ON MODESTY. 75
—
the two sons, two peoples the elder the Jewish, the younger
the Christian : for they cannot in the sequel arrange for the
Christian sinner, in the person of the younger son, to obtain
pardon, unless in the person of the elder they first portray
the Jewish. Now, if I shall succeed in showing that the
Jewish fails to suit the comparison of the elder son, the
consequence of course will be, that the Christian will not
be admissible [as represented] by the joint figure of the
younger son. For although the Jew withal be called "a
son," and an "elder one," inasmuch as he had priority in
adoption ^ although, too, he envy the Christian the reconci-
;
liation of God the Father, —

a point which the opposite side
—
most eagerly catches at, still it will be no speech of a Jew
to the Father " Behold, in how many years do I serve Thee,
:
and Thy precept have I never transgressed." For when has

the Jew not been a transgressor of the law ; hearing with
the ear, and not hearing ^ holding in hatred him who re-
;
proveth in the gates,^ and in scorn holy speech ? ^ So, too,

it will be no speech of the Father to the Jew " Thou art :
always with me, and all mine are thine." For the Jews are
pronounced " apostate sons, begotten indeed and raised on
high, but who have not understood the Lord, and who have
quite forsaken the Lord, and have provoked unto anger the
Holy One of Israel." ^ That ail things, plainly, were con-
ceded to the Jew, we shall admit but he has likewise had
;
every more savoury morsel torn from his throat,^ not to say
the very land of paternal promise. And accordingly the Jew
at the present day, no less than the younger son, having squan-
dered God's substance, is a beggar in alien territory, serving
even until now its princes, that is, the princes of this world.^
Seek, therefore, the Christians some other as their brother
for the Jew Much more aptly
the parable does not admit.
would they have matched the Christian with the elder, and
the Jew with the younger son, '' according to the analogy
1 See Ex. iv. 22 ; Rom. ix. 4. 2 Comp. Isa. vi. 9.

3 Comp. Isa. xxix. 21. ^ Comp. Jer. xx. 7, 8. ^ Comp. Isa. i. 2-4.
« See Fs. Ixxviii. 30, 31 (in LXX. it is Ixxvii. 30, 31).
^ —
Or " age " sseculi. Comp. 1 Cor. ii. G.
76 TERTULLIANUS
of faith," ^ if the order of each peoj^le as intimated from

Tuebecca's womb^ permitted the inversion : only that [in that
case] the concluding paragraph would oppose them for it ;
Avill be fitting for the Christian to rejoice, and not to grieve,

at the restoration of Israel, if it be true, [as it is], that the
whole of our hope is intimately united with the remaining
expectation of Israel.^ Thus, even if some [features in the
parable] are favourable, yet by others of a contrary signifi-
cance the thorough carrying out of this comparison is de-
stroyed; although (albeit all points be capable of corre-
sponding with mirror-like accuracy) there be one cardinal
—
danger in interpretations the danger lest the felicity of our
comparisons be tempered with a different aim from that
which the subject-matter of each particular parable has
bidden us [temper it]. For we remember [to have seen]
actors withal, while accommodating allegorical gestures to
their ditties, giving expression to such as are far different
from the immediate plot, and scene, and character, and yet
luith the utmost congridty. But away with extraordinary
ingenuity, for it has nothing to do with our subject. Thus
heretics, too, apply the selfsame parables where they list, and
exclude them [in other cases] —not where they ought —with
the utmost aptitude. Why the utmost aptitude ? Because
from the very beginning they have moulded together the
very subject-matters of their doctrines in accordance with
the opportune incidences of the parables. Loosed as they
are from the constraints of the rule of truth, they have
had leisure, of course, to search into and put together those
things of which the parables seem [to be symbolical].
Chap, ix. — Certain general ijrinciples of paraholic interj^reta-

tion. These applied to the p)arahles now under considera-
tion, especially to that of the prodigal son.
We, however, who do not make the parables the sources
whence we devise our subject-matters, but the subject-matters
the sources whence we interpret the parables, do not labour
^ Comp. Rom. xii. 6. 2 Comp. Eom. ix, 10-13 ; Gen. xxv. 21-24.
3 Comp. Rom. xi. 11-36.
ON MODESTY. 77
Lard, either, to twist all things [into shape] in the exposition,

while we take care to avoid all contradictions. Why ^'
an
hundred sheep ? " and why, to be sure, " ten drachmas ? "
And what is that ^' besom?" Necessary it was that He who
was desiring to express the extreme pleasure which the sal-
vation of one sinner gives to God, should name some special
quantity of a numerical whole from which to describe that
''one" had perished. Necessary it was that the style of one
engaged in searching for a " drachma " in a " house," should
"
be aptly fitted with the helpful accompaniment of a '' besom
as well as of a ''
lamp." For curious niceties of this kind
not only render some things suspected, but, by the subtlety
of forced explanations, generally lead away from the truth.
There are, moreover, some points which are just simply intro-
duced with a view to the structure and disposition and texture
of the parable, in order that they may be worked up throughout
to the end for Avhich the typical example is being provided.
Now, of course the [parable of] the two sons will point to
the same end as [those of] the drachma and the ewe for it :
has the. selfsame cause [to call it forth] as those to which

it and the selfsame " muttering," of course, of the
coheres,
Pharisees at the intercourse between the Lord and heathens.
Or else, if any doubts that in the land of Judea, subjugated
as it had been long since by the hand of Pompey and of
Lucullus, the publicans wêre heathens, let him read Deutero-
nomy :
" be no tribute-weigher of the sons of
There shall
Israel." ^ Nor would the name of publicans have been so
execrable in the eyes of the Lord, unless as being a "strange""
—
name, [a name] of such as put up the pathways of the very
sky, and earth, and
sea, for sale. Moreover, wdien [the writer]
adjoins " sinners " to " publicans," ^ it does not follow that he
shows them to have been Jews, albeit some may possibly have
been so but by placing on a par the one genus of heathens
;
1 Oehler refers to Dent, xxiii. 19 ; but the ref. is not satisfactory.

2 Extraneum. Comp. sucli phrases as ^^ strange cliildren," Ps. cxliv.
"• strange gods," etc.
7, 11 (cxliii. 7, 11, in LXX.), and Hos. v. 7 ;
3 See Luke xv. 1, 2

;
Matt. ix. 10, 11, xi. 19 Mark ii. 15, IG Luke
; ;
V. 29, 30.
78 TERTULLIANVS
— some sinners "by office, that is, publicans ; some by nature,,

that is, not publicans —he has drawn a distinction between
them. Besides, the Lord would not have been censured for
partaking of food with Jews, but with heathens, from whose
board the Jewish discipline excludes [its disciples].-^
Now we must proceed, in the case of the prodigal son, to

consider first that which is more useful ; for no adjustment
of examples, albeit in the most nicely-poised balance, shall
be admitted if it shall prove to be most hurtful to salva-
tion. But the whole system of salvation, as it is comprised
in the maintenance of discipline, wê see is being subverted
by that interpretation which is affected by the opposite side.
For if it is a Christian who, after wandering far, from his
Father, squanders, by living heathenishly, the "substance"
received from God his Father, — [the substance], of course, of
baptism — [the substance], of course, of the Holy Spirit, and
(in consequence) of eternal hope ; if, stripped of his mental
" goods," he has even handed his service over to the prince
of the world ^
— who else but the devil ? — and by him being-
appointed over the business of " feeding swine" — of tending
unclean spirits, to wit —has recovered his senses so as to return
to his Father, —the and for-
result will be, that, not adulterers
nicators, but and blasphemers, and renegades, and
idolaters,
every class of apostates, will by this parable make satisfaction
to the Father and in this way [it may] rather [be said that]
;
the whole " substance " of the sacrament is most truly wasted
away. For who will fear to squander what he has the power
of afterwards recovering ? Who will be careful to preserve
to perpetuity what he will be able to lose not to perpetuity ?
Security in sin is likewise an appetite for it. Therefore the
apostate withal will recover his former '' garment," the robe
of the Holy Spirit; and a renewal of the "ring," the sign and
seal of baptism; and Christ will again be "slaughtered;"^
and he will recline on that couch from which such as are
umcortliily clad are wont to be lifted by the torturers, and
1 See Actsx. 28, xi. 3. ^ Sêculi. Comp. 1 Cor. ii. 8; 2 Cor. iv. 4.
^ Besides the reference to Luke xv. 23, there may be a reference to
Heb. vi. 6.
ON MODESTY. 7^y
cast away into darkness/ — much more such as have been

stripped. It is therefore a further step if it is not expedient,
[any more than reasonable'], that the story of the prodio-ai son
should apply to a Christian. Wherefore, if the imao-e of a
" son " is not entirely suitable to a
our interpre- Jew either,
tation shall be simply governed withan eye to the object the
Lord had in view. The Lord had come, of course, to save that
which ''had perished;"^ "a Physician" necessary to "the sick"
" more than to the whole." ^ This fact He was in the habit
both of typifying in parables and preaching in direct state-
ments. Who among men " perishes," who falls from health,
but he who knows not the Lord ? Who is " safe and sound,"
but he who knows the Lord? These two classes "brothers" —
by birth — this' parable also will signify. See whether the
heathen have in God the Father the "substance" of origin,
and wisdom, and natural power of Godward recognition by ;
means of which power the apostle withal notes that " in the
wisdom of God, the world through wisdom knew not God," ^
— [wisdom] which, of course, it had received originally from
God. This [" substance "], accordingly, he " squandered " ;
having been cast by his moral habits far from the Lord,
amid the errors and allurements and appetites of the world,'^
where, compelled by hunger after truth,^ he handed himself
over to the prince of this age. He set him over "swine," to
feed that Hock familiar to demons,^ where he would not be
master of a supply of vital food, and at the same time would
see others [engaged] in a divine work, having abundance of
heavenly bread* He remembers his Father, God he returns
;
to Him when
he has been satisfied; he receives again the
pristine " garment," —
the condition, to wit, which Adam by
transgression had lost. The "rine;" also he is then wont to
receive for the first time, wherewith, after being interro-
gated/ he publicly seals the agreement of faith, and thus
1 See Matt. xxii. 11-14. 2 gee Matt, xviii. 11.

3 Matt. ix. 12 ; Mark ix. 17 ; Luke v. 21. ^ 1 Cor. i. 21.
^ Sseculi. ^ Amos viii. 11.
7 See Matt. viii. 30-34 ; Mark 11-14 Luke
v. ; viii. 32, 33.
8 Comp: 1 Pet. iii. 21 ; and Hooker, Eccl. Pol v. 63, 3-
80 TERTULLIANUS
thenceforward feeds upon the ''

fatness " of the Lord's body,
—the Eucharist, to wit. This will be the prodigal son, who
never in days bygone was thrifty ; who was from the first
prodigal, because not from the first a Christian. Him withal,

return in o; from the world to the Father's embraces, the
Pharisees mourned over, in the persons of the "pubhcans
and sinners." And accordingly to this point alone the elder
brother's envy is adapted not because the Jews were inno-
:
cent, and obedient to God, but because they envied the

nations salvation being plainly they who ought to have been
;
" ever with " the Father. And of course it is immediately

over the first calling of the Christian that the Jew groans,
not over his second restoration for the former reflects its
:
rays even upon the heathen ; but the latter, which takes place
in the churches, is not known even to the Jews. I think
that I have advanced interpretations more consonant with the
subject-matter of the parables, and the congruity of things,
and the preservation of disciplines. But if the view with
which the opposite party is eager to mould the ewe, and the
drachma, and the voluptuousness of the son to the shape of
the Christian sinner, is that they may endow adultery and
fornication with [the gift of] repentance ; it will be fitting
either that all other crimes equally capital should be conceded

remissible, or else that their peers, adultery and fornication,
should be retained inconcessible.
But it is more [to the point] that it is not lawful to draw
conclusions about anything else than the subject which was
immediately in hand. were lawful to transfer
In short, if it
the parables to other ends [than they were originally in-

tended for], it would be rather to martyrdom that we would
direct the hope drawn from those now in question ; for that is
the only thing which, after all his substance has been squan-
dered, will be able to restore the son and will joyfully pro- ;
claim that the drachma has been found, albeit among all
[rubbish] on a dungheap and will carry back into the flock

;
on the shoulders of the Lord Himself the ewe, fugitive though

she have been over all that is rough and rugged. But we
prefer, if it must be so, to be less wise in the Scriptures, than
ON MODESTY, 81
to be wise arjainst '\Ye are as much bound to keep the

them.
sense of the Lord His j^'^'ecept. Transgression in interpre-
as
tation is not liMiter
o than in conversation.
Chap. x. —Repentance more competent to heathens than to

Christians.
When, therefore, the yoke whicli forbade the discussion of

these parables with a view to the heathens has been shaken
off, and the necessity once for all discerned or admitted of
not interpreting otherwise than is [suitable to] the subject-
matter of the proposition ; they contend in the next place, that
the official proclamation of repentance is not even applicable
to heathens, since their sins are not amenable to it, imput-

able, as they are to ignorance, which nature alone renders
culpable before God. Hence the remedies are unintelligible
to such to wdiom the perils themselves are unintelligible :
whereas the principle of repentance finds there its correspond-

ing place where sin is committed with conscience and will,
where both the fault and the favour are intelligible that he ;
who mourns, he wdio prostrates himself, is he who knows

both what he has lost and what he will recover if he makes
to God the offering of his repentance — to God who, of course,
offers that repentance rather to sons than to strangers.
Was that, then, the reason why Jonah thought not repent-
ance necessary to the heathen Ninevites, when he tergiver-
sated in the duty of preaching ? or did he rather, foreseeing
the mercy of God poured forth even upon strangers, fear
that that mercy would, as it were, destroy [the credit of] his
proclamation ? and accordingly, for the sake of a profane
city, not yet possessed of a knowledge of God, still sinning
in ignorance, did the prophet well-nigh perish ? ^ except that
he suffered a typical example of the Lord's passion, which
was to redeem heathens as well [as others] on their repent-
ance. Itenough for me that even John, when *' strewing
is
the Lord's ways," ^ was the herald of repentance no less to

such as were on military service and to publicans, than to
the sons of Abraham The Lord Himself presumed repent-
.'^
1 Comp. Jonah i. iv. 2 gge Luke i. 76. ^ gge Luke ii!. 8, 12, U.
TEKT. —VOL. III. F
82 TERTULLIANUS
ance on the part of the SIdonians and Tynans if they had

^
seen the evidences of His ''
miracles."
Nay, but I will even contend that repentance is more com-
petent to natural sinners than to voluntary. For he will
merit its fruit who has not yet used more than he who has
already withal abused it ; and remedies will be more effective
on their first application than when out-worn. No doubt
the Lord is " kind" to " the unthankful,"^ rather than to the
ignorant and " merciful " to the '' reprobates " sooner than
!
to such as have yet had no probation so that insults offered !
to His clemency do not rather incur His anger than His

caresses ! and He does not more willingly impart to strangers
that [clemency] which, in the case of His own sons, He has
lost, seeing that He has thus adopted the Gentiles while the
Jews make sport of His patience But what the Psychics
!
mean is this — that God, the Judge of righteousness, prefers

the repentance to the death of that sinner who has preferred
death to repentance ! If this is so, it is by sinning that we
merit favour.
Come, you rope-walker upon modesty, and chastity, and
every kind of sexual sanctity, who, by the instrumentality
of a discipline of this nature remote from the path of truth,
mount with uncertain footstep upon a most slender thread,
balancing flesh with spirit, moderating your animal prin-
ciple by tempering your eye by fear why are you

faith, ;
thus wholly engaged in a single step ? Go on, if you succeed

in finding power and will, while you are so secure, and as it
were upon solid ground. For if any wavering of the flesh,
any distraction of the mind, any wandering of the eye, shall
chance to shake you down from your equipoise, " God is
good." To His own [children], not to heathens, He opens
His bosom a second repentance will await you you will
: ;
again, from being an adulterer, be a Christian These !
[pleas] you [will urge] to me, most benignant interpreter of

God. But I would yield my ground to you, if the scripture
of ^' the Shepherd," ^ which is the only one which favours
1 Matt. xi. 21 ; Luke x. 13. ^ Coinp. Luke vi. 35.
3 i.e. the " Shepherd " of Hernias. See de Or. c. xvi.
OJSr MODESTY. 83
adulterers, had deserved to find a place in the Divine canon; if

it had not been habitually judged by every council of churches
(even of your own) among apocryphal and false [writings] ;
itself adulterous, and hence a patroness of its comrades; from
which in other respects, too, you derive initiation ; to which,

perchance, that " Shepherd " will play the patron whom you
depict upon your [sacramental] chalice, [depict, I say, as]
himself withal a prostitutor of the Christian sacrament, [and
hence] worthily both the idol of drunkenness, and the brize
of adultery by which the chalice will quickly be followed,
[a chalice] from which you sip nothing more readily than
[the flavour of] the "ewê" of [your] second repentance!
I, however, imbibe the Scriptures of that Shepherd who
cannot be broken. Him John forthwith offers me, tofjether
with the laver and duty of repentance ; [and offers Him as]
saying, ^'
Bear worthy fruits of repentance : and say not. We
have Abraham [as our] father " — for fear, to wit, lest they
should again take flattering unctions for delinquency from the
grace shown to the fathers —
'' for God is able from these
stones
Abraham." Thus it follows that we too [must
to raise sons to
judge] such as " sin no more " [as] " bearing worthy fruits of
repentance." For what more ripens as the fruit of repentance
than the achievement of emendation ? But even if pardon is
rather the " fruit of repentance," even pardon cannot co-exist
without the cessation from sin. So is the cessation from sin the
root of pardon, that pardon may be the fruit of repentance.
Chap. xi. —From parahles Tertullian comes to consider

definite acts of the Lord.
From the side of its pertinence to the gospel, the question
of the parables indeed has by this time been disposed of.
If,however, the Lord, by His deeds withal, issued any such,
proclamation in favour of sinners; as when He permitted
contact even with His own body to the " woman, a sinner,"
—washing, as she did. His feet with tears, and wiping them
with her hair, and inaugurating His sepulture with ointment;
as when to the Samaritaness —
not an adulteress by her now
sixth marriage, but a prostitute —He showed (what He did
;
84 TERTULLIANUS
show readily to any one) who He was ^ no benefit is hence ; —

conferred upon our adversaries, even if it had been to such
as were ahêady Christians that He [in these several cases]
granted pardon. For we now affirm This is lawful to the :
Lord alone may the power of His indulgence be operative

:
at the present day ^ At those times, however, in which He

!
lived on earth we lay this down definitively, that it is no

prejudgment against us if pardon used to be conferred on
sinners— even Jewish ones. For Christian discipline dates
from the renewing of the Testament,^ and (as we have pre-
mised) from the redemption of flesh that is, the Lord's —
passion. None was perfect before the discovery of the order
of faith none a Christian before the resumption of Christ
;
to heaven none holy before the manifestation of the Holy

;
Spirit from heaven, the Determiner of discipline itself.
Chap. xii. — Of the verdict of the apostles, assembled in

council, upon the sidjject of adultery.
"
Accordingly, these who have received " another Paraclete
in and through the apostles, — [a Paraclete] whom, not re-
cognising Him even in His special prophets, they no longer

possess in the apostles either ;
—
come, now, let them, even
from the apostolic instrument, teach us the possibility that
the stains of a flesh which after baptism has been repolluted,
can- by repentance be washed away. Do we not, in the
apostles also, recognise the form of the Old Law with regard
to the demonstration of adultery, how great [a crime] it is
lest perchance it be esteemed more trivial In the new stage

of disciplines than in the old
-
? When first the gospel thun-
dered and shook the old system to its base, when dispute
was being held on the question of retaining or not the Law
this is the first rule which the apostles, on the authority of
the Holy Spirit, send out to those who were already begin-
nincr to l3e slathered to their side out of the nations :
" It has
seemed [good]," say they, " to the Holy Spirit and to us to
1 Jolm iv. 1-25. ^ Comp. c. iii. above.

3 Comp. Matt. xxvi. 28, ^^laik xiv. 21, Luke xxii. 21, with Heb. ix.
11-20.
;
ON MODESTY. ^ 85
cast upon you no ampler weight than [that] of those [things]

from which it is necessary that abstinence be observed
from sacrifices, and from fornications, and from blood ^ by :
abstaining from which ye act riglitly, the Holy Spirit carry-

ing you." Sufficient it is, that in this place withal there has
been preserved to adultery and fornication the post of their
own honour between idolatry and murder for the interdict :
upon " blood" we shall understand to be [an interdict] much

more upon human blood. Well, then, in what light do the
apostles will those crimes to appear which alone they select, in
the way of careful guarding against, from the pristine Law ?
which alone they prescribe as necessarily to be abstained from?
Not that they permit others; but that these alone they put in
the foremost rank, of course as not remissible; [they,] who, for
the heathens' sake, made tlie other burdens of the law remis-
sible. Why, then, do they release our neck from so heavy
a yoke, except to place for ever upon those [necks] these
compendia of discipline? Why do tliey indulgently relax so
many bonds, except that they may wholly bind us in perpe-
tuity to such as are more necessary? They loosed us from
the more numerous, that we might be bound up to absti-
nence from the more noxious. The matter has been settled
by compensation we have gained much, in order that we
:
may render somewhat. But the compensation is not revoc-

able if, that is, it will be revoked by iteration
; [iteration] —
of adultery, of course, and blood and idolatry for it will :
follow that the [burden of] the whole law will be incurred,
if the condition of pardon shall be violated. But it is not
lightly that the Holy Spirit has come to an agreement with us
— coming agreement even without our asking; whence
to this
He is thebe honoured. His engagement none but an
more to
unirrateful man will dissolve. In that event, He will neither

accept back what He lias discarded, nor discard what He has
retained. Of the latest Testament the condition is ever
immutable ; and, of course, the public recitation of that
decree,"^ and the counsel embodied therein, will cease [only]
with the world.^ He has definitely enough refused pardon
1 See Acts xv. 28, 29. ^ q,.q ^Vcts xv. 30 and xvi. 4. ^ ScTCuIo.
8G TERTULLIANUS
to those crimes the careful avoidance whereof He selectively

enjoined ; He has claimed whatever He has not inferentially
conceded. Hence it is that there is no restoration of peace
granted by the churches to '^

idolatry " or to " blood." From
which final decision of theirs that the apostles should have
departed, is (I think) not lawful to believe ; or else, if some
find it possible to believe so, they will be bound to prove it.
Chap. xiit. — Of St. Paul^ and the j^^^^^son ivJwm he urges the
Corinthians to forgive.
We know plainly at this point, too, the suspicions which

they raise. For, in fact, they suspect the Apostle Paul of
liaving, in the second [Epistle] to the Corinthians, granted
pardon to the selfsame fornicator whom in the first he has
publicly sentenced to be " surrendered to Satan, for the
destruction of the flesh,"
^
—impious heir as he was to his
father's wedlock ; as if he subsequently erased his own words,
writing :
" But
any hath wholly saddened, he hath not
if
Avholly saddened lest I burden you alL

me^ but in part,
Sufficient is such a chiding which is given by many; so
that, on the contrary, ye should prefer to forgive and con-
sole, lest, perhaps, by more abundant sadness, such an one
be devoured. For which reason, I pray you, confirm toward

him affection. For to this end withal have I written, that I
may learn a proof of you, that in
all [things] ye are obedient
to me. But
have forgiven any, so [do] I; for
if ye shall
I, too, if I have forgiven ought, have forgiven in the per-
son of Christ, lest we be overreached by Satan, since wê

are not ignorant of his injections."^ What [reference] is
understood here to the fornicator? what to the contami-
nator of his father's bed ? ^ what to the Christian who had
overstepped the shamelessness of heathens? — since, of course,
he would have absolved by a special pardon one whom he
had condemned by a special anger. He is more obscure in
his pity than in his indignation. He is more open in his
austerity than in his lenity. And yet, [generally], anger is
more readily indirect than indulgence. Things of a sadder
1 See 1 Cor. v. 5. 2 gee 2 Cor. ii. 5-11. - Comp. Gen. 1. 4.
ON MODESTY. 87
are more wont to hesitate than things of a more joyous

cast. Of course the question in hand concerned some mode-
oYife indulgence ; which [moderation in the indulgence]
was now, if be divmecl, when it is usual for all
ever, to
the greatest indulgences not to be granted without public
proclamation, so far [are they from being granted] without
particularization. Why, do you yourself, when introducing
into the church, for the purpose of melting the brotherhood
by his prayers, the repentant adulterer, lead into the midst
and prostrate him, all in haircloth and ashes, a compound of
disgrace and horror, before the widows, before the elders,
suing for the tears of all, licking the footprints of all,
clasping the knees of all ? And do you, good shepherd and

blessed father that you are, to bring about the [desired] end
of the man, grace your harangue with all the allurements of
mercy in your power, and under the parable of the " ewe "
go in quest of your goats ?^ do you, for fear lest your " ewe"
—
again take a leap out from the flock as if that were no more
lawful for the future which was not even once lawful fill all —
the rest likewise full of apprehension at the very moment of
granting indulgence ? And would the apostle so carelessly
have grani?tjd indulgence to the atrocious licentiousness of
fornication burdened with incest, as not at least to have ex-
acted from the criminal even this legally established garb of
repentance which you ought to have learned from him ? as
to have uttered no commination on the past ? no allocution
touching the future ? Nay, more he goes further, and be-
;
seeches that they ^' would confirm toward him affection," as

if he were making satisfaction to him, not as if he were
granting an indulgence And yet I hear [him speak of]

!
affection," not " communion " as [he writes] withal to the

;
*^
Thessalonians But if any obey not our word through the

:
''
epistle, him mark; and associate not with him, that he may
feel awed; not regarding [him] as an enemy, but rebuking
as a brother." Accordingly, he could have said that to a
^
fornicator, too, " affection " only was conceded, not " com-
munion" as well; to an incestuous man, however, not even
1 Comp. Matt. XXV. o2, 33. 2 2 Tiicss* iii. 14, 15.
88 TERTULLIANUS
" affection ;" whom he would, to be sure, have bidden to be
banislied. from their midst
^
— much more, of course, from their
mind, "
But he was apprehensive lest they should be over- '
reached by Satan '.with regard to the loss of that person w^hom

himself had cast forth to Satan ; or else lest, ' by abundance
of mourning, he should be devoured' whom he had sentenced
to '-
destruction of the flesh.' " Here they go so far as to in-
terpret "destruction of the flesh" of the office of repentance;
in that by fasts, and squalor, and every species of neglect and
studious ill-treatment devoted to the extermination of the
flesh, it seems to make satisfaction to God; so that they argue
that that fornicator — -that having
incestuous person rather —
been delivered by the apostle to Satan, not with a view to
" perdition," but with a view to " emendation," on the hypo-
thesis that subsequently he would, on account of the "destruc-
tion " (that is, the general aflliction) " of the flesh," attain
pardon, therefore did actually attain it. Plainly, the selfsame
apostle delivered to Satan Hymenasus and Alexander, " that
they might be emended into not blaspheming," ^ as he writes
"'
to his Timotheus. " But withal himself says that ' a stake
was given him, an angel of Satan,' by which he was to be
buffeted, lest he should exalt himself." If they touch upon
understand that
this [instance] withal, in order to lead us to
such as were " delivered to Satan " by him [were so delivered]
with a view to emendation, not to perdition ; what similarity
is there between blasphemy and incest, and a soul entirely
free from these, —nay, rather elated from no other source than
the highest sanctity andall innocence; which [elation of soul]
was being restrained in the apostle by " buffets," if you will,

by means (as they say) of pain in the ear or head ? Incest,
however, and blasphemy, deserved to have delivered the entire
persons of men to Satan himself for a possession, not to " an
angel" of his. And [there is yet another point] : for about this
it makes a difference, nay, rather withal in regard to this it is
of the utmost consequence, that we find those men delivered

by the apostle to Satan, but to the apostle himself an angel of
Satan given. Lastly, when Paul is praying the Lord for its
1 Comp. 1 Cor. v. 2. 2 1 Tim. i. 20. » 2 Cor. xii. 7-10.
ON MODESTY. 89
removal, \Yhat does he hear? " Hold my grace sufficient; for

virtue is perfected in infirmity."
This they wlio are sur- ^
rendered to Satan cannot hear. Moreover, if the crime of

—
Hymengeus and Alexander blasphemy, to wit is irremis- —
sible in this and in the future age," of course the apostle
would not, in opposition to the determinate decision of the
Lord, have given to Satan, under a hope of j^cuxlouj men
already sunken from the faith into blasphemy whence, too, ;
he pronounced them ^' shipwrecked with regard to faith," ^

having no longer the solace of the ship, the church. For
to those who, after believing, have struck upon [the rock of]
blasphemy, pardon is on the other hand, heatliens
denied ;
and heretics are daily emerging out of blasphemy. But

even if he did say, "I delivered them to Satan, that they
might receive the discipline of not blaspheming," he said it

of the rest, who, by their deliverance to Satan that is, their —
projection outside the church —
had to be trained in the know-
ledge that there must be no blaspheming. So, therefore, the
incestuous fornicator, too, he delivered, not with a view to
emendation, but with a view to perdition, to Satan, to whom
he had already, by sinning above an heathen, gone over;
that they might learn there must be no fornicating. Finally,
he says, "for the destruction of the flesh," not its " torture^^ —
condemning the actual substance through which he liad
fallen out [of the faith], which substance had already perished
immediately on the loss of baptism "in order that the —
Spirit," he says, " may be saved in the day of the Lord."
And [here, again, is a difficulty] : for let this ])oInt be in-
quired into, whether tlie mans own spirit will be saved. In
that case, a spirit polluted with so great a wickedness will be
saved ; the object of the perdition of the flesh being, that
the spirit may be saved in penalty. Li that case, the inter-
pretation which is contrary to ours will recognise a penalty

loithout the fleshy if we lose the resurrection of the flesh.
It remains, therefore, that his meaning was, that that Spirit
which is accounted to exist in the church must be presented
1 2 Cor. xii. 9, not very exactly rendered.
2 ^vo. Comp. Matt. xii. 32. » 1 Tiiil. i. 19.
90 TERTULLIANUS
"saved," that is, untainted by the contagion of impurities

in the day of the Lord, by the ejection of the incestuous
fornicator ; if, that is, he subjoins :
^'
Know ye not, that a
little leaven spoileth the savour of the whole lump ?" ^ And
yet incestuous fornication was not a little, but a large, leaven»
Chap. xiv. — The same subject contimied.
And — intervening
these having accordingly been
points
got rid of —I return the second Corinthians
to of ; in order-
to prove that this saying also of the apostle, " Sufficient to
such a man be this rehulie which [is administered] by many,"
is not suitable to the person of the fornicator. For if he
had sentenced him " to be surrendered to Satan for the
destruction of the flesh," of course he had condemned rather
than rehuJced him. Some other, then, it was to whom he
willed the " rebuke " to be sufficient ; if, that is, the forni-
cator had incurred not "reboke" from his sentence, but
" condemnation." For I offer you withal, for your investi-
gation, this very question : Whether there were in the first
epistle others, too, who "wholly saddened" the apostle by

" acting disorderly," ^ and " were wholly saddened " by him,
through incurring [his] " rebuke," according to the sense of
the second epistle of whom some particular one may in that
;
[second epistle] have received pardon. Direct we, moreover,

our attention to the entire first epistle, written (that I may
so say) as a whole, not with ink, but with gall ; swelling,
indignant, disdainful, comminatory, invidious, and shaped
through [a series of] individual charges, with an eye to
certain individuals who were, as it were, the proprietors of
those charges? had schisms, and emulations, and
For so
discussions, and presumptions, and elations, and contentions
required, that they should be laden with invidiousness, and
rebuffed with curt reproof, and filed down by haughtiness,
and deterred by austerity. And what kind of invidiousness
is the pungency of humility ? " To God I give thanks that
I have baptized none of you, except Crispus and Gaius, lest
1 1 Cor. V. 6, where Tertullian appears to have used BoTvo;, not î^ô?.
2 Comp. 2 Thess. iii. G, 11.
ON MODESTY. 01
any say that I have baptized in mine own name." ^ " For
neither did I judge toknow anything among you but Jesus
Christ, and Him crucified." ^ And, '' (I think) God hath
selected us the apostles [as] hindmost, like men appointed
to fight with wild beasts ; sincewe have been made a spec-
tacle to this world, both to angels and to men :" And, " We
have been made the offscourings of this world, the refuse of
all :" and, " Am I not free ? am I not an apostle ? have I not
seen Christ Jesus our Lord?"^ With what kind of super-
ciliousness, on the contrary, was he compelled to declare, " But
to me it is of small moment that I be interrogated by you, or
by a human court-day ; for neither am I conscious to myself
[of any guilt] ;
" and, " My glory none shall make empty." *
Know ye not that we are to judge

^' ^ Again, of angels ? "
how open censure [does] the free expression [find utterance],
how manifest the edge of the spiritual sword, [in words like
these] :
" Ye are already enriched ! ye are already satiated !
ye are already reigning " ^ and, " If any thinks himself to

!
know, he knoweth not yet how it behoves him to know " ^ !
Is he not even then ^' smiting some one's face," ^ in saying,,

"For who maketh thee to differ? What, moreover, hast
thou which thou hast not received ? Why gloriest thou as
if thou have not received?"^ Is he not withal "smiting
them upon the mouth," ^^ [in saying] " But some, in [their] :
conscience, even until now eat [it] as if [it were] an idol-sacri-

fice. But, so sinning, by shocking the weak consciences of
the brethren thoroughly, they will sin against Christ." ^^
By
this time, indeed, [he mentions individuals] by name :
" Or
have we not a power of eating, and of drinking, and of
leading about women, just as the other apostles withal, and
the brethren of the Lord, and Cephas ? " and, " If others
attain to [a share] in power over you, [may] not we rather?"
^ 1 Cor, i. 14, 15 ; but the Greek is, d^ to ifôu ovofcu.

2 1 Cor. ii. 2. 3 1 Cor. ix. 1. 4Comp. 1 Cor. ix. 15.
^ 1 Cor. vi. 3. ^1 Cor. iv. 8, inaccurately.
"^
1 Cor. viii. 2, inaccurately. ^ See 2 Cor. xi. 20.
^ 1 Cor. iv. 7, with some words omitted. ^^ Comp. Acts xxiii. 2.

^^ 1 Cor. viii. 7, 12, inaccurately.
92 TERTULLIANUS
In like manner lie pricks them^ too, with an individualizing

pen '' Wherefore, let Mm who thinketh himself to be stand-
:
;
ing, see lest he fall " and, " If any seemeth to be conten-
we have not such a custom, nor [has] the church of the
tious,
Lord." With such a final clause [as the following], wound

up with a malediction, " If any loveth not the Lord Jesus,
be he anathema maranatha," he is, of course, striking some
particular individual through.
But I my stand at that point where the
will rather take
apostle is more
where the fornicator himself has
fervent,
troubled others also. " As if I be not about to come unto
you, some are inflated. But I will come with more speed,
if the Lord shall have permitted, and will learn not the
speech of those who are inflated, but the power. For the
kingdom of God is not in speech, but in power. And what
will ye come unto you in a rod, or in a spirit of
? shall I
lenity For what was to succeed ? ^' There is heard
? "
among you generally fornication, and such fornication as
[is] not [heard] even among the Gentiles, that one should
.
have his own father's wife. And are ye inflated, and have
ye not rather mourned, that he who hath committed such
a deed may be taken away from the midst of you ? " For
whom were they to '' mourn ? " Of course, for one dead.
To whom were they to mourn ? Of course, to the Lord, in
order that in some way or other he may be " taken away
;
from the midst of them " not, of course, in order that he
may be put outside the church. For a thing would not
have been requested of God wdiich came within the ofBcial
province of the president [of the church] ; but [what would
be requested of Him was], that through death —not only this
death common to all, but one specially appropriate to that
very flesh -which was already a corpse, a tomb leprous with
irremediable uncleanness —
he might more fully [than by
simple excommunication] incur the penalty of being " taken
away" from the church. And accordingly, in 'so far as
it was meantime possible for him to be " taken away," he
" adjudged such an one to be surrendered to Satan for the
destruction of the flesh." For it followed that flesh which
ON MODESTY. 93
was being cast forth to the devil shoukl be accursed, in order

that it might be discarded from the sacrament of blessinn;,
never to return into the camp of the church.
And thus we see in this phace the apostle's severity
divided, against one Avho was ''
inflated," and one who was
"incestuous:" [v/e see the apostle] armed against the one
with " a rod/' against the other with a sentence, a "rod," —
which he was threatening a sentence, which he was
;
executing the former [we see] still brandishing, the latter

:
instantaneously hurtling [the one] wherewith he was rebuk-

;
ing, and [the other] wherewith he was condemning. And

certain it is, that forthwith thereafter the rebuked one indeed
trembled beneath the menace of the uplifted rod, but the con-
demned perished under the instant infliction of the penalty.
Immediately the former retreated fearing the blow, the latter
paying the penalty. When a letter of the selfsame apostle
is sent a second time to the Corinthians, pardon is granted
plainly ; but it is uncertain to luliom, because neither person

nor cause is advertised. I wdll compare the cases with the
senses. If the "incestuous" man is set before us, on the same
platform will be the "inflated" man too. Surely the analogy
of the case is sufficiently maintained, when the "'inflated" is re-
buked, but the "incestuous" condemned. To the "inflated"
is
pardon is granted, but after rebuke to the " incestuous " no

;
pardon seems to have been granted, as under condemnation.

If it was to him for whom it was feared that he might be
" devoured by mourning" that pardon wâs being granted, the
"'
rebuked" one was still in danger of being devoured, losing
heart on account of the commination, and mourning on ac-
count of the rebuke. The " condemned " one, however, was
permanently accounted as already devoured, alike by his fault
and by liis sentence [accounted, that is, as one] who had not
;
to " mourn," but to suffer that which, before suffering it, he

might have mourned. If the reason why pardon was being
granted wâs " lest we should be defrauded by Satan," the
loss against which precaution was being taken had to do
with that wdiich had not yet perished. No precaution is
taken in the case of a thing finally despatched, but in the
94 TEBTULLIANUS
case of a thing still safe. But the condemned one — con-

demned, too, to the possession of —
Satan had ahêady perished
from the churcJi at the moment when he had committed such
a deed, not to say withal at the moment of being forsworn
hj the church itself. How should [the church] fear to
suffer a fraudulent loss of him whom she had already lost on
his ereption, and whom, after condemnation, she could not
have held ? Lastly, to what will it be becoming for a judge
to grant indulgence? to that which by a formal pronounce-
ment he has decisively settled, or to that which by an interlo-
cutory sentence he has left in suspense ? And, of course, [I
am speaking of] that judge who is not wont " to rebuild those
things which he has destroyed, lest he be held a transgressor."^
Come, now, if he had not "wholly saddened" so many
persons in the first epistle ; if he had " rebuked " none, had
" terrified"^ none ; if he had " smitten " the incestuous man
alone; if, for his cause, he had sent none into panic, had
struck [no] " inflated " one with consternation, would it not —
be better for you to suspect, and more believing for you to
argue, that rather some one far different had been in the
same predicament at that time among the Corinthians so ;
that, rebuked, and terrified, and already wounded with mourn-

ing, he therefore — the
moderate nature of his fault permit-
—
ting it subsequently received pardon, than that you should
interpret that [pardon as granted] to an incestuous forni-
cator ? For this you had been bound to read, even if not
in an epistle, yet impressed upon the very character of the
apostle, by [his] modesty more clearly than by the instru-
mentality of a pen not to steep,
: to wit, Paul, the " apostle
^ the " teacher of the nations in faith and verity,"*
of Christ,"
the " vessel of election," ^ the founder of churches, the
censor of discipline, [in the guilt of] levity so great as that
he should either have condemned rashly one whom he was
presently to absolve, or else rashly absolved one whom he
had not rashly condemned, albeit on the ground of that for-
1 Comp. Gal. ii. 18. ^ Comp. 2 Cor. x. 9.
3 Comp. Rom. i. 1, and the beginnings of his cpp. jâssim.

4 1 Tim. ii. 7. ^ Acts ix. 15.
ON MODESTY. 95
nication which is the result of simple immodesty, not to say

on the ground of incestuous nuptials and impious voluptu-
ousness and parricidal lust, —
[lust] which he had refused to
compare even with [the lusts of] the nations, for fear it should
be set down to the account of custom [lust] on which he ;
would sit in judgment though absent, for fear the culprit

should "gain the time;"^ P^st] which he had condemned
after calling to his aid even "the Lord's power," for fear
the sentence should seem human. Therefore he has trifled
both with his own " spirit," - and wdth " the angel of the
church," ^ and with " the power of the Lord," if he rescinded
whftt by their counsel he had formally pronounced.
Chap. xv. — The same subject continued.
If you hammer out the sequel of that epistle to illustrate

the meaning of the apostle, neither will that sequel be found
to square with the obliteration of incest ; lest even here the
apostle be put to the blush by the incongruity of his later
meanings. For what kind [of hypothesis] is it, that the very
moment after making a largess of restoration to the privi-
leges of ecclesiastical peace to an incestuous fornicator, he
should forthwith have proceeded to accumulate exhortations
about turning away from impurities, about pruning away of
blemishes, about exhortations to deeds of sanctity, as if he had
decreed nothing of a contrary nature just before ? Compare,

in short, [and see] wdiether it be his province to say, " Where-
fore, having this ministration, in accordance with [the fact]
that we have obtained mercy, we faint not; but renounce
the secret things of disgrace," ^ who has just released from
"
condemnation one manifestly convicted of, not " disgrace
merely, but crime too whether it be his province, again, to
:
excuse a conspicuous immodesty, who, among the counts of

his own labours, after " straits and pressures," after " fasts
and vigils," has named "chastity" also:^ whether it be, once
more, his province to receive back into communion whatso-
1 Comp. Dan. ii. 8. ^ Comp. 1 Cor. v. 3.
3 Comp. Rev. i. 20, u. 1, 8, 12, 18, iii. 1, 7, 14.
4 2 Cor. iv. 1, 2. ^ Ih. vi. 5, 6.'
;
96 TERTULLIANUS
ever rej^robates, who writes, "

For what society [Is there]
between righteousness and iniquity ? what communion, more-
over, between light and. darkness? what consonance between
Christ and Behal ? or wdiat part for a behever with an un-
behever? or what agreement between the temple of God
and idols ? " Will he not deserve to hear constantly [the
reply] :
^'
And
in what manner do you make a separation
between things which, in the former part of your epistle, by
restitution of the incestuous one, you have joined? For
by his restoration to concorporate unity Avith the church,
righteousness made to have fellowship with iniquity, dark-
is
]iess has communion with light, Belial is consonant wîth

Christ, and believer shares the sacraments with unbeliever.
And idols may see to themselves: the very vitiator of the
temple of God is converted into a temple of God for here, :
too, he says, For ye are a temple of the living God. For

'
He saith. That I will dwell in you, and will walk in [you],

and will be their God, and they shall be to me a people.
Wherefore depart from the midst of them, be separate, and
touch not the unclean.'^ This [thread of discourse] also you
spin out, O apostle, when at the very moment you yourself
are offering your hand to so huge a whirlpool of impurities
nay, you superadd yet further, Having therefore this pro-'
mise, beloved, cleanse we ourselves out from every defilement

of flesh and spirit, perfecting chastity in God's fear.' " ^ I pray
you, had he who fixes such [exhortations] in our minds been
recalling some notorious fornicator into the church ? or is his
reason for writing it, to prevent himself from appearing to you
in the present day to have so recalled him ? These [words
of his] will be in duty bound alike to serve as a prescriptive
rule for the foregone, and a prejudgment for the following,
[parts of the epistle]. For in saying, toward the end of the
epistle, ^' Lest, when I shall have come, God humble me,
and I bewail many of those who have formerly sinned, and

have not repented of the impurity which they have com-
mitted, the fornication, and the vileness," ^ he did not, of
^ 2 Cor. vi. 16-18. ^ 2 Cor. vii. 1, not accurately given.
2 2 Cor. xii. 21, again inexactly given.
ON MODESTY. 97
course, determine that tliey were to be received back [by him

into the clmrch] if they slionld have entered [the path of]
repentance, whom he wâs to find in the church, but that
they were to be bewailed, and indubitably ejected, that they
might lose [the benefit of] repentance. And, besides, it is
not congruous that he, who had above asserted that there
was no communion between light and darkness, righteous-
ness and iniquity, should in this place have been indicating
somewhat touching communion. But all such are ignorant
of the apostle as miderstand anything in a sense contrary to
the nature and design of the man himself, contrary to the
norm and rule of his doctrines ; so as to presume that he, a
teacher of every sanctity, even by his own example, an
execrator and expiator of every impurity, and universally
consistent with himself in these points, restored ecclesiastical
privileges to an incestuous person sooner than to some more
mild offender.
Chap. xvi. — General consistency of the apostle.
Necessary it is, therefore, that the [character of the]

apostle should be continuously pointed out to them ; whom
I will maintain to be such in the second of Corinthians
withal, as I know [him to be] in all his letters. [He it is]
who even in the first [epistle] was the first of all [the
apostles] to dedicate the temple of God :
" Know ye not
that ye are the temple of God, and that in you the Lord
dwells ? " ^ —
who likewise, for the consecrating and purify-
ing [of] that temple, wrote the law pertaining to the temple-
keepers " If any shall have marred the temple of God, him
:
shall God mar ; for the temple of God is holy, which [temple]
are ye."^ Come, now; who in the world has [ever] redinte-
grated one who has been " marred " by God (that is, deli-
vered to Satan with a view to destruction of the flesh), after
subjoining for that reason, "Let none seduce himself;"^ that

is, let none presume that one "marred" by God can possibly
be redintegrated anew? Just as, again, among all other
crimes — nay, even before all others — when affirming that
^ 1 Cor. iii. 16, inexactly. ^ y^^^ yj^ not quite correctly. • ^ Ver. 18.
TERT. —VOL. III. G

98 TERTULLIANUS
" adulterers, and fornicators, and effeminates, and cohabitors
with males, will not attain tlie kingdom of God," he pre-
—
mised, "Do not err"^ to wit, if you think they will attain
it. them from whom "the kingdom" is taken
But to
away, of course the life which exists in the kingdom is not
permitted either. Moreover, by superadding, " But such
indeed ye have been; but ye .have received ablution, but
ye have been sanctified, in the Name of the Lord Jesus
Christ, and in the Spirit of our God;"^ in as far as he
puts on the paid side of the account such sins before bap-
tism, in so far afteo" baptism he determines them irremis-
sible, if it is true, [as it is], that they are not allowed to
"receive ablution" anew. Kecognise, too, in what follows,
Paul [in the character of] an immoveable column of dis-
cipline and its rules : " Meats for the belly, and the belly for
meats : God maketh a full end both of the one and of the
others ; but the body [is] not for fornication, but for God : " ^
for " Let us make man," said God, " [conformable] to our
image and likeness." "And God made man; [conformable]
to the imacre and likeness of God made Pie him." * " The
for " the Word was made
:
Lord for the body " yes ;
flesh." ^ " Moreover, God both raised up the Lord, and

will raise up us through His own power ;" ^ on account,
to wit, of the union of our body with Him. And accord-
ingly, "Know ye not your bodies [to be] members of
Christ?" because Christ, too, is God's temple. "Overturn
'^
this temple, and I will in three days' space resuscitate it."

^* Taking away the members of Christ, shall I make [them]
members of an harlot? Know ye not, that whoever is

agglutinated to an harlot is made one body ? (for the two
shall be [made] into one flesh) but whoever is agglutinated :
to the Lord is one spirit ? Flee fornication." ^ If revocable

by pardon, in what sense am I to flee it, to turn adulterer
anew? I shall gain nothing if I do flee it I shall be " one :
body," to which by communion I shall be agglutinated.

1 1 Cor. vi. 9, 10. 2 Yqv. 11, inexactly. » Yqt. 13.
4 Comp. Gen. i. 26, 27. ^ John i. 14. « 1 Cor. vi. 14.
7 John ii. 19. 8 i Cor. vi. 15-17.
ON MODESTY. 99
" Every sin which a human being may have committed is

extraneous to the body; but whoever fornicateth, sinneth
against his own body."-^ And, for fear you should fly to
that statement for a licence to fornication, on the ground
that you will be sinning against a thing which is yours, not
the Lord's, he takes you away from yourself, and awards
you, according to his previous disposition, to Christ : " And
ye are not your own ; " immediately opposing [thereto], " for
—
bought ye are with a price " the blood, to wit, of the Lord :^
" glorify and extol the Lord in your body." ^ See whether
he who gives this injunction be likely to have pardoned one
who has disgraced the Lord, and who has cast Him down
from [the empire of] his body, and this indeed through
incest. If you wash to imbibe to the utmost all knowledge
of the apostle, in order to understand with what an axe of
censorship he lops, and eradicates, and extirpates, every forest
of lusts, for fear of permitting aught to regain strength
and sprout again ; behold him desiring souls to keep a fast
from the legitimate fruit of nature the apple, I mean, of —
marriage ^' But with regard to what ye wrote, good it is
:
for a man to have no contact with a wôman but, on account ;
of fornication, let each one have his own wife let husband :
to wife, and wife to husband, render what is due." * Who

but must know that it was against his will that he relaxed
the bond of this "good," in order to prevent fornication?
But if he either has granted, or does grant, indulgence to
fornication, of course he has frustrated the design of his
own remedy, and will be bound forthwith to put the curb
upon the nuptials of continence, if the fornication for the
sake of wdiich those nuptials are permitted shall cease to be
feared. For [a fornication] which has indulgence granted it
will not be feared. And yet he professes that he has granted

the use of marriage " by way of indulgence, not of com-
mand." ^ For he " loills^ all to be on a level with himself. But
when things lawful are [only] granted by way of indulgence,
who hope for things unlawful ? " To the unmarried " also,
^ 1 Cor. vi. 18. ^ Comp. 1 Pet. i. 19 ; and c. vi. above, ad Jin.
3 1 Cor. vi. 19, 20, not exactly. ^ 1 Cor. vii. 1-3. ^ Ih. ver. 6.
! — ;
:
100 TERTULLIANUS
" and widows," he says, " It is good, by his example, to per-

severe " [in their present state] ;
" but if they were too weak,
to marry; because it ispreferable to marry than to burn."^
With what fires, I pray you, is it preferable to ^' burn "
[the fires] of concupiscence, or [the fires] of penalty? Nay,
but if fornication is pardonable, it will not be an object of
concupiscence. But it is more [the manner] of an apostle to
take forethought for the fires of jênalU/. Wherefore, if it
is penalti/ which ^'
burns," it follows that^ fornication, which
2?enalii/ awaits, is not pardonable. Meantime withal, while
prohibiting divorce, he uses the Lord's precept against adul-
tery as an instrument for providing, in place of divorce, either
perseverance in widowhood, or else a reconciliation of peace
inasmuch as " whoever shall have dismissed a wife [for any
cause] except the cause of adultery, maketh her commit adul-
tery ; and he who marrieth one dismissed by a husband com-
mitteth adultery." ^ What powerful remedies does the Holy
Spirit furnish, to prevent, to wit, the commission anew of that
which He wills not should anew be pardoned
Now, if in all cases he says it is best for a man thus to
be ; " Thou art joined to a wife, seek not loosing " (that you
may give no occasion to adultery) ; " thou art loosed from
a wife, seek not a wife," that you may reserve an oppor-
tunity for yourself :
''
but withal, if thou shalt have married
a wife, and if a virgin shall have married, she sinneth not
pressure, however, of the flesh such shall have," — even here
he is way of " sparing them." ^ On
granting a permission by
the other hand, he lays it down that " the time is wound
up," in order that even " they who have wives may be as if
they had them not." "For the fashion of this world is passing
away," —
[this world] no longer, to wît, requiring [the com^-
mand], " Grow and multiply." Thus he wills us to pass our

life " without anxiety," because " the unmarried care about
the Lord, how they may please God ; the married, however,
^
muse about the world,"* how they may please their spouse."
1 1 Cor. vii. 8, 9. 2 Matt. v. 32.

3 1 Cor. vii. 26-28, constantly quoted in previous treatises.
* Muudo. ^ Vers. 32, 33, loosely.
"
ON 31 ODESTY. 101
Thus lie pronounces that the ''

preserver of a virfjui " docth
"better" than her '-giver in marriage."^ Thus, too, he
discriminatingly judges her to be more blessed, who, after
losing her husband subsequently to her entrance into the
faith, lovingly embraces the opportunity of widowhood.^
Thus he commends as Divine all these counsels of conti-
nence :
" I think," ^ he says, " I too have the Spirit of God." ^
Who
is this your most audacious assertor of all immodesty,
plainly a " most faithful " advocate of the adulterous, and

fornicators, and incestuous, in whose honour he has under-
taken cause against the Holy Spirit, so that he recites
this
a false testimony from [the writings of] His apostle ? No
such indulgence granted Paul, wdio endeavours to obliterate
" necessity of the flesh " wholly from [the list of] even
honourable pretexts [for marriage unions]. He does grant
'•
indulgence," I allow :
— not to adulteries, but to nuptials. He
does " spare," I allow — marriages, not
; harlotries. He tries
to avoid giving pardon even to nature, for fear he may flatter
guilt. He is studious to put restraints upon the union which
is heir to blessing, for fear that which is heir to curse be
excused. This [one possibility] was left him — to purge the
flesh from [natural] dregs, for [cleanse it] from [foul] stains
he cannot. But this is the usual wây with perverse and
ignorant heretics ;
yes, and by this time even witli Psychics
universally : to arm themselves with the opportune support
of some one ambiguous passage, in opposition to the disci-
plined host of sentences of the entire document.
Chap. xvii. — Consistency of the apostle in las oilier epistles.
Challenge me to front the apostolic line of battle ; look at

his epistles : they all keep guard in defence of modesty, of
chastity, of sanctity ; they all aim their missiles against the
interests of luxury, and lasciviousness, and lu.st. What, in
short, does he write to the Thessalonians witlial ? " For our
consolation ^ [originated] not of seduction, nor of impurity :
and, ''
This is the wîll of God, your sanctification, that ye
1 1 Cor. vii. 38. ^ y^^^^ 39^ 40. 3 p^to : Gr. ooy.^.
^ Vor. -10 adfui. ^ 1 Tliess. ii. ;), omitting tlio*last clause.
;
102 TERTULLIANUS
abstain from fornication ; tliat each one know how to possess

and honour, not in the lust of
his vessel in sanctification
concupiscencej as [do] the nations which are ignorant of
God." ^ What do the Galatians read ? " Manifest are the
works of the flesh." What are these ? Amono; the first he
has set " fornication, impurity, lasciviousness :
" " [concern-
ing] which I foretell you, as I have foretold, that whoever
do such acts are not by inheritance the kingdom of
to attain
God." ^ The Romans, moreover,
what learning is more —
impressed upon them than that there must be no dereliction
of the Lord after believing ? " What, then, say we ? Do
we persevere in sin, in order that grace may superabound?
Far be it. We, who are dead to sin, how shall we live in it
still ? Are ye ignorant that we who have been baptized in
Christ have been baptized into His death ? Buried with
Him, then, we have been, through the baptism into the death,
in order that, as Christ hath risen again from the dead, so
we too may walk in newness of life. For if we have been
buried together in the likeness of His death, why, we shall
be [in that] of [His] resurrection too knowing this, that our
;
old man hath been crucified together with Him. But if we

died with Christ, we believe that we shall live, too, with
Him knowing that Christ, having been raised from the
;
dead, no more dieth, [that] death no more hath domination

over Him. For in that He died to sin, He died once for all
but in that He liveth, to God He liveth. Thus, too, repute
ye yourselves dead indeed to sin, but living to God through
Christ Jesus." ^ Therefore, Christ being once for all dead,
none who, subsequently to Christ, has died, can live again
to sin, and especially to so heinous a sin. Else, if fornica-
tion and adultery may by possibility be anew admissible,
Christ withal will be able anew to die. Moreover, the apostle
is urgent in prohibiting " sin from reigning in our mortal
body,"* whose "infirmity of the flesh" he knew. ''For as ye
have tendered your members to servile impurity and iniquity,
so too now tender them servants to righteousness unto holi-
ness." For even if he has affirmed that " good dwelleth not
1 1 Thess. iv. 3-5. - Gal. v. 19-21. ^ E^m. vi. 1-11. ^ Yqv. 12.
ON MODESTY. 103
in his flesh,"^ yet [he means] according

to ^' the law of the
letter," which he " was " but according to ^* the law
^ in :
of the Spirit,"^ to which he annexes us, he frees us from

the "infirmity of the flesh." "For the law," he says, "of
the Spirit of life hath manumitted thee from the law of sin
and of death." * For albeit he may appear to be partly dis-
puting from the standpoint of Judaism, yet it is to us that
he is directing the integrity and plenitude of the rules of
discipline,
— [us], for whose sake soever, labouring [as we
were] in the law, " God hath sent, through flesh, His own
Son, in similitude of flesh of sin ; and, because of sin, hath
condemned sin in the flesh ; in order that the righteousness
of the law," he says, " might be fulfilled in us, who walk not
according to flesh, but according to [the] Spirit. For they
who walk according to flesh are sensible as to those things
which are the flesh's, and they who [walk] according to
[the] Spirit those which [are] the Spirit's."^ Moreover,
^
he has affirmed the " sense of the flesh " to be " death ;
"
;'^
hence, too, "enmity," and enmity toward God and that
"they who are the flesh," that is, in the sense of the
in
flesh, " cannot please God :"^ and, " If ye live according to
flesh," he says, "it will come to pass that ye die." ^ But

what do we understand " the sense of the flesh" and " the
life of the flesh" [to mean], except whatever "it shames
[one] to pronounce? "^^ for the other [works] of the flesh

even an apostle would have named.-^^ Similarly, too, [when
writing] to the Ephesians, while recalling past [deeds], he
warns [them] concerning the future " In which we too had :
our conversation, doing the concupiscences and pleasures of

the flesh." ^^ Branding, in fine, such as had denied them-
^ See Rom. vii. 18.

2 This exact expression does not occur ; but comp. 2 Cor. iii. 6.
2 Comp. the last reference and Eom. viii. 2.
* Rom. viii, 2, omitting hj Xpiara ''Inaov, and substituting (unless it
be a misprint) " te" for yA.

^ Rom. viii. 3-5. ^ Yer. 6.
^"
Yer. 7.
lo
8 Yer. 8. ^ yer. 12. ggc Eph. v. 12.
^1 As he did to the Galatians: see Gal. v. 19-21.
*- Eph. and not literally.
ii. 3, briefly,
104 TERTULLIASUS
selves — the score of havlncr "de-

Clirlstians, to wit — on
livered themselves up
working of every impurity/"^
to the
••
But ye/' he says, ^'not so have learnt Christ." And again
he says thus '• Let him who was wont to steal, steal no
:
more." But, similarly, let him who was wont to commit

""
adultery hitherto, not commit adultery and he who was :
wont to fornicate hitherto, not fornicate for he would have :
added these [admonitions] too, had he been in the habit of

extending pardon to such, or at all willed it to be extended
— [he] who, not wiUing pollution to be contracted even by a
word, says, " Let every base speech not proceed out of your
mouth." ^ Again ^*
But let fornication and every impurity
:
not be even named among you, as becometh saints,''" so far —

is it from being excused, ••knowing this, that every forni- —
cator or impure [person] hath not God's kingdom. Let
none seduce you with empty words on this account cometh :
the wrath of God upon the sons of unbelief." Who '^
''
seduces with empty words " but he who states in a public
harangue that adultery is remissible not seeing into the fact "?
that its very foundations have been dug out by the apostle,
when he puts restraints upon drunkennesses and revellings,
as withal here ^*
And be not inebriated with wine, in which
:
is voluptuousness." *"
He demonstrates, too, to the Colossians
what •'•' members" they are to ••
mortify" upon earth: ''for-
nication, '
impuritv, lust, evil concupiscence,"and " base
talk."'
Yield up, by this time, to so many and such sentences, the
one [passage] to which you cling. Paucity is cast into the
shade by multitude, doubt by certainty, obscurity by plain-
ness. Even if, had granted pardon
for certain, the apostle
of fornication to that Corinthian, would be another instance it
of his once for all contravening his own practice to meet the
requirement of the time. He circumcised Timotheus alone,
and yet did away with circumcision.^
1 Epli. iv. 17-20. - Yer. 28. ^ Ver. 29 ad init.
* Eph. V. 3. ^ Vers. 5, 6, not accurately.

« Ver. 18. ' See Col. iii. 5. 8.
* Comp. Acts xvi. 1-3 T\itli Gal. t. 2-G, and similar passages.
— ;
ON 2I0DESTY. 105
Chap, xviir. Ansioer to a Psycldcal ohjection.

^^
Bat these [passages]," says [our opponent], " will per-
tain to the interdiction ofall immodesty, and the enforcing
of modesty, yet without prejudice to the place of pardon

all
vrhich [pardon] is not forth\Yith quite denied when sins are

condemned, since the time of the pardon is concurrent with
the condemnation which it excludes."
This piece of shrewdness on the part of the Psychics was
[naturally] sequent ; and accordingly we have reserved for
this place the cautions which, even in the times of antiquity,
vvere openly taken with a view to the refusing of ecclesiastical
communion to cases of this kind.
For even in the Proverbs, which we call ParoemicB, Solomon
specially [treats] of the adulterer [as being] nowhere admis-
sible to expiation. " But the adulterer," he says, " through
indigence of senses acquireth perdition to his ow^n soul ; sus-
taineth dolors and disgraces. His ignominy, moreover, shall
not be wiped away for the age. For indignation, full of
^
jealousy, will not spare the man in the day of judgment."
If you think this said about a heathen, at all events about
believers you have already heard [it said] through Isaiah :
'''
Go out from the midst of them, and be separate, and touch
not the impure."^ You have at the very outset of the Psalms,
" Blessed the man who hath not gone astray in the counsel
of the impious, nor stood in the way of sinners, and sat in
the state-chair of pestilence ;
" ^ whose voice,^ withal, [is
heard] subsequently :
" I have not sat with the conclave of
vanity and with them vvdio act iniquitously will I not enter"
—
;
this [has to do] with ^Hlie church'' of such as act ill

— "and
with the impious will I not sit;"^ and, "I will wash with the
innocent mine hands, and Thine altar will I surround. Lord"®
— as beincp
o "a host in himself " — inasmuch as indeed " With
1 Prov. vi. 32-34. ^ jga. Hi, n^ quoted in 2 Cor. vi. 17.

3 Ps. i. 1 in LXX.
* i.e. the voice of this " blessed man," this true " Asher."
^ Ps. xxvi. 4, 5 (in LXX. xxv. 4, 5).
® Ps. xxvi. (xxv. in LXX.) G, not ciuite exactly.
— — :
106 TERTULLIAJSfUS
mi holy [man], holy Thou wilt be; and with an innocent

man, innocent Thou wilt be and with an elect, elect Thou ;
wilt be and with a perverse, perverse Thou wilt be." ^ And

;
elsewhere :
" But to the sinner saith the Lord, Why ex-
poundest thou my righteous acts, and takest up my testament
through thy mouth ? If thou sawest a thief, thou rannest
with him ; and with adulterers thy portion thou madest." ^
Deriving his instructions, therefore, from hence, the apostle
too says " I wrote to you in the epistle, not to be mingled
:
up with fornicators not, of course, with the fornicators of

:
this world" —
and so forth ^' else it behoved you to go out
from the world. But now I write to you, if any is named a
brother among you, [being] a fornicator, or an idolater " (for
what so intimately joined?), "or a defrauder" (for what
so near akin ?), and so on, " with such to take no food
even," ^ not to say the Eucharist : because, to wit, withal
^'
a leaven spoileth the flavour of the whole lump." *
little
Again to Timotheus : " Lay hands on no one hastily, nor

communicate with others' sins." Again to the Ephesians ""
" Be not, then, partners with them for ye were at one time :
darkness." And yet more earnestly " Communicate not

*^
:
with the unfruitful works of darkness; nay rather withal

convict them. For [the things] which are done by them in
secrecy it is disgraceful even to utter." What more dis- ''
graceful than immodesties? If, moreover, even from a

'^
brother " who " walketh idly " ^ he warns the Thessalonians
to withdraw themselves, how much more withal from a for-
nicator For these are the deliberate judgments of Clirist,
!
^^ loving the church," who " hath delivered Himself

up for
her, that He may sanctify her (purifying her utterly by the
laver of water) in the word, that He may present the church
to Himself glorious, not having stain or wrinkle" of course —
after the laver ''
but [that] she may be holy and without
reproach f^ thereafter, to wit, being " without wrinkle " as a
1 Ps. xviii. 25, 26 (in LXX. Ps. xviii. 26, 27), nearly.
2 Ps. 1. (xlix. in LXX.) 16, 18. « i Qqj.^ y^ g.n,
^ Ver. 6. 5 1 Tim. v. 22. ^ Eph. v. 7, 8 ad init.
^ Vers. 11, 12. 8 2 Thess. iii. 6. » Epb. v. 26, 27.
ON MODESTY. 107
virgin, "without stain" (of fornication) as a spouse, "without

disgrace " (of vileness), as having been *' utterly purified."
What even here, you should conceive to reply that
if,
communion indeed denied to sinners, very especially such

is
as had been " polluted by the flesh," ^ but [only] for the pre-
sent; to be restored, to wit, as the result of penitential suing:
in accordance with that clemency of God wdiich prefers a
sinner's repentance to his death ? ^ for this fundamental —
ground of your opinion must be universally attacked. We
say, accordingly, that if it had been competent to the Divine
clemency to have guaranteed the demonstration of itself even
to the post-baptismally lapsed, the apostle would have said
thus " Communicate not with the works of darkness, unless
:
they shall have repented ;" and, " With such take not food
even, unless after they shall have luijyed, ivith oôlling at their
feetJ the shoes of the brethren;^ and, "Him who shall have
marred the temple of God, shall God mar, unless he shall
have shaken off from his head in the church the ashes of all
hearths^ For it had been his duty, in the case of those
things which he had condemned, to have equally determined
the extent to which he had (and that conditionally) con-
demned them, —
whether he had condemned them with a
temporary and conditional, and not a perpetual, severity.
However, since in all epistles he both prohibits such a cha-
racter, [so sinning] after believing, from being admitted [to
the society of believers] and, if admitted, detrudes him from
;
communion, without hope of any condition or time he sides ;
more with our opinion, pointing out that the repentance which
the Lord prefers Is that which before believing, before bap-
tism, is esteemed better than the death of the sinner, — [the
sinner, I say,] once for all to be washed through the grace of
Christ, who once for all has suffered death for our sins. For
this [rule], even in his own person, the apostle has laid down.
For, when affirming that Christ came for this end, that He
might save sinners,^ of whom himself had been the " first,"
^ Comp. Jude 23 ad fin.

2 Comp. Ezek. xxxiii. 11, etc. ; and see cc. ii., x., xxii.
3 See 1 Tim. i. 15.

108 TERTULLIANUS
what does lie add ? " And I obtained mercj, because I did
[so] ignorantly in unbelief." ^ Thus that clemency of God,
preferring the repentance of a sinner to his death, looks at
such as are ignorant still, and still unbelieving, for the sake
of whose liberation Christ came not [at such] as already
;
know God, and have learnt the sacrament of the faith. But
if the clemency of God is applicable to such as are ignorant
and unbelieving, of course it follows that repentance
still,
invites clemency to itself without prejudice to that species

;
of repentance after believing, which either, for lighter sins,

will be able to obtain pardon from the bishop, or else, for
greater and irremissible ones, from God only."*^
Chap. xix. — Objections from the Revelation and the first

Epistle of St. John refuted.
But how far [are we to treat] of Paul ; since even John

appears to give some secret countenance to the opposite side ?
as if in the Apocalypse he has manifestly assigned to forni-

cation the auxiliary aid of repentance, where, to the angel of
the Thyatirenes, the Spirit sends a message that He " hath
against him communion] the woman Jezebel,
that he kept [in
who and teacheth,^ and seduceth
calleth herself a prophet,
my servants unto fornicating and eating of idol-sacrifices.
And I gave her bounteously a space of time, that she might
enter upon repentance nor is she willing to enter upon it
;
on the count of fornication. Behold, I will give her into

a bed, and her adulterers with herself into greatest pres-
sure, unless they shall have repented of her wôrks." ^
I
am content with the fact that, between apostles, there is a
common agreement in rules of faith and of discipline. For,
^
" Whether [it be] I," says [Paul], "or they, thus we preach."
Accordingly, it is material to the interest of the whole sacra-
ment to believe nothing conceded by John, which has been
refused by Paul.
flatly This harmony of the Holy Spirit
whoever observes, shall by Him be conducted into His
^ 1 Tim. i. IG. ^ See cc. iii. and xi., above.
^ Or, " saitli and teacheth that she is a prophet."

4 Rev. ii. 18, 20-.'^2. ^ 1 Cor. xv. 11.
:
ON MODESTY. 109
meanings. For [the angel of the Thyatu'ene church] was

secretly introducing into the church, and urghig justly to
repentance, an heretical woman, who had taken upon her-
self to teach wdiat she had learnt from the Nicolaitans. For
who has a doubt that an heretic, deceived by [a spurious
baptismal] rite, upon discovering his mischance, and expiat-
ing by repentance, both attains pardon and is restored to

it
the bosom of the church ? Whence even among us, as being

on a par with an heathen, nay even more than heathen, an
heretic likewise, [such an one] is purged through the baptism
of truth from each character,^ and admitted [to the church].
Or else, if you are certain that that woman had, after a living
faith, subsequently expired, and turned heretic, in order that
you may claim pardon as the result of repentance, not as it
were for an heretical, but as it were for a believing, sinner
let her, I grant, repent but with the view of ceasing from
;
adultery, not however in the prospect of restoration [to church-

fellowship] as well. For this will be a repentance which we,
too, acknowledge to be due much more [than you do] but ;
which wê reserve, for pardon, to God.^

In short, this Apocalypse, in its later passages, has assigned
^'
the infamous and fornicators," as well as " the cowardly,
and unbelieving, and murderers, and sorcerers, and idolaters,"
who have been guilty of any such crime while professing the
faith, to " the lake of fire," ^ without any conditional con-
demnation. For it will not appear to savour of [a bearing
upon] heathens, since it has [just] pronounced with regard to
helieversy " They who
shall have conquered shall have this
inheritance and I will be to them a God, and they to me
;
for sons;" and so has subjoined ''

But to the cowardly, and
:
unbelieving, and infamous, and fornicators, and murderers,

and sorcerers, and idolaters, [shall be] a share in the lake of
fire and sulphur, which [lake] is the second death." Thus,
too, again :
'^
Blessed they who act according to the precepts,
that they may have power over the tree of life, and over
the gates, for entering into the holy city. Dogs, sorcerers,
^ i.e. of heathen and heretic.
2 See the end of the foregoing chapter. ^ Rcy. xxi. 6.
—
110 TERTULLIANUS
fornicators, murderers, out

!
" ^
— of course, such as do not act
according to the precepts ; for to he sent out is the portion of
those wlio have been within. Moreover, " What
have I to do
to judge them who are without ? '' ^ had preceded [the sen-
tences now in question].
From the Epistle also of John they forthwith cull [a
proof]. It is said :
" The blood of His Son purifieth us
utterly from every sin." ^ Always then, and in every
form, we will sin, if always and from every sin He utterly
purifies us ; or else, if not alivai/s, not again after believ-
ing ; and if not from sin, not again from fornication.
But what is the point whence [John] has started? He
had predicated ^'God" to be ''Light," and that "dark-
ness is not in Him," and that " we lie if we say that we
have communion with Him, and walk in darkness." * " If,
however," he says, " we walk in the light, we shall have
communion with Him, and the blood of Jesus Christ our
Lord purifieth us utterly from every sin." ^ Walking, then,
in the light, do we sin ? and, sinning in the light, shall we
be utterly purified ? By no means. For he who sins is not
in the light, but in darkness. Whence, too, he points out
the mode which we shall be utterly purified from sin
in
[by] " walking in the light," in which sin cannot be com-
mitted. Accordingly, the sense in which he says we " are
utterly purified " is, not in so far as wê sin, but in so far as
we do not sin. For, '' walking in the light," but not having
communion with darkness, we shall act as they that are
" utterly purified ; " sin not being quite laid down, but not
being wittingly committed. For this is the virtue of the
Lord's blood, that such as it has already purified from sin,
and thenceforward has set " in the light," it renders thence-

forward pure, if they shall continue to persevere walking in
the light. But he subjoins," you say, " If we say that we
'' *
have not sin, we are seducing ourselves, and the truth is not
in us. If we confess our sins, faithful and just is He to
remit them to us, and utterly purify us from every unright-
1 Rev. xxii. 14, 15. ^ 1 Cor. v. 12 ad init. ^ 1 John i. 7 ad Jin.
* Vers. 6, 6. ^ Ver. 8, incorrectly.
ON MODESTY, 111
eousness.'"^ Does he say "from impurity?" [No] or else, :
if that is so, theu [He "utterly purifies" us] from "idolatry"

too. But there is a difference in the sense. For see yet
again :
" If we say," he says, " that ^Ye have not sinned, we
make Him a liar, and His word is not in us." ^ All the more
fully " Little children, these things have I written to you,
:
lest ye sin ; and if ye shall have sinned, an Advocate we
have with God the Father, Jesus Christ the righteous and ;
He is the propitiation for our sins." ^ " According to these

words," you say, " it will be admitted both that we sin, and that
we have pardon." What, then, will become your theory],

[of
when, proceeding [with the epistle], I find something diffe-
rent ? For he affirms that ive do not sin at all ; and to this
end he treats at large, that he may make no such conces-
sion; setting forth that sins have been once for all deleted by
Christ, not subsequently to obtain pardon in which state- ;
ment the sense requires us [to apply the statement] to an

admonition to chastity. " Every one," he says, "who hath this
hope, maketh himself chaste, because He too is chaste. Every
one who doeth sin, doeth withal iniquity;* and sin is iniquity.^
And ye know that He hath been manifested to take away sins"
—henceforth, of course, to be no more incurred, if it is true, [as
it is,] that he subjoins, "Every one who abideth in Him sinneth
not ; every one who sinneth neither hath seen nor knoweth
Him. Little children, let none seduce yon. Every one who
doeth righteousness is righteous, as He withal is righteous.
He who doeth sin is of the devil, inasmuch as the devil sin-
neth from the beginning. For unto this end was manifested
the Son of God, to undo the works of the devil " for He :
has "undone" them withal, by setting man free through

baptism, the " handwriting of death " having been " made
a gift of " to him :
^ and accordingly, " he who is being born
of God because the seed of God abideth in
doeth not sin,
him ; and he cannot sin, because he hath been born of God.
Herein are manifest the sons of God and the sons of the
1 1 John i. 8, 9. 2 1 John i. 9. ^l John ii. 1, 2.
* Iniquitatem = duofîav. ^ luiquitas : d'joîct, — " lawlessness."
6 See Col. ii. 13, 14.
112 TERTULLIANUS
devil." Wherem ? except it be [thus] the former by not

^ :
sinning, from the time that they were born from God the ;
latter by sinning, because they are from the devil, just as if

they never were born from God ? But if he says, " He who
is not righteous is not of God," " how shall he who is not
modest again become [a son] of God, who has already ceased
to be so?
^'
It is therefore nearly equivalent to saying that John
has forgotten himself ; asserting, in the former part of his
epistle, that we are not without sin, but now prescribing that
we do not sin at all and in the one case flattering us some-
:
what with hope of pardon, but in the other asserting with

all stringency, that whoever may have sinned are no sons
of God." But away with [the thought] for not even we :
ourselves forget the distinction between sins, which was the

starting-point of our digression. And [a right distinction it
was] ; for John has here sanctioned it ; in that there are
some sins of daily committal, to which we all are liable : for
who will be free from the accident of either being angry un-
justly, and retaining his anger beyond sunset f or else even
using manual violence ; or else carelessly speaking evil ; or
else rashly swearing ; or else forfeiting his plighted word ; or
else lying, from bashfulness or "necessity?" In businesses,
in official duties, in trade, in food, in sight, in hearing, by
how great temptations are we plied ! So that, if there were no
pardon for such sins as these, salvation would be unattainable
to any. Of these, then, there will be pardon, through the
successful Suppliant of the Father, Christ. But there are,
too, the contraries of these ; as the graver and destructive
ones, such as are incapable of pardon — murder, idolatry,
fraud, apostasy, blasphemy; [and], of course, too, adultery
and fornication ; and if there be any other " violation of the
temple of God." For these Christ will no more be the
successful Pleader : these will not at all be incurred by one
who has been born of God, who will cease to be the son of
God if he do incur them.
Thus John's rule of diversity will be established arrang- ;
1 1 John iii. 3-10. 2 i joi^^ m iq. s Eph. iv. 2Q.

ox MODESTY. 113
ing as he does a distinction of sins, while ho now admits and

now denies tliat the sons of God sin. For [in making these
assertions] he w\as looking forward to the final clause of his
letter, and for that [final clause] he was laying his preliminary
bases; intending to say, in the end, more manifestly: ''If any
knoweth his brother to be sinning a sin not unto death, he shall
make and the Lord shall give life to him who sinneth
request,
not unto death. For there is a sin unto death not concern- :
ing that do I say that one should make request."' ^ He, too,
[as I have been], was mindful that Jeremiah had been pro-
hibited by God to deprecate [Him] on behalf of a people
which was committing mortal sins. " Every unrighteousness
is sin and there is a sin unto death.^ But we know that
;
every one wdio hath been born of God sinneth not"^ to wit, —
the sin which is unto death. Thus there is no course left
for you, but either to deny that adultery and fornication are
mortal sins or else to confess them irremissible, for which it
;
is not permitted even to make successful intercession.
Chap. xx. —From apostolic teaching Tertullian turns to that
of companions of the apostles, and of the Laiu.

The discipline, therefore, of the apostles properly [so
called], indeed, instructs and determinately directs, as a prin-
cipal point, the overseer of all sanctity as regards the temple
of God to the universal eradication of every sacrilegious
outrage upon modesty, without any mention of restoration.
I wish, however, redundantly to superadd the testimony like-
wise of one particular comrade of the apostles, — [a testimony]
aptly suited for confirming, by most proximate right, the
discipline of his masters. For there is extant withal an
epir-tle to the Hebrews under the name of Barnabas a man —
sufficiently accredited by God, as being one whom Paul has
stationed next to himself in the uninterrupted observance of
1 1 John V. IG. But Tertullian lias rendered xItu'j and IpuTSiu by the
one vfordi postulare. See Trench, iY. T. Synonyms, pp. lGO-173, cd. 4,
1858.
^ So Oehlcr ; but it appears that a " nou" must have been omitted.
8 Vers. 17, 18.
TERT. — VOL. III. H

;:
114 TERTULLIANUS
abstinence : "
Or else, I alone and Barnabas, have not we the
power of working? "' And, of course, the Epistle of Barnabas
is more generally received among the churches than that apo-
cryphal " Shepherd " of adulterers. Warning, accordingly,

the disciples to omit all first principles, and strive rather
after perfection,and not lay again the foundations of repent-
ance from the works of the dead, he says " For impossible :
it is that they who have once been illuminated, and have
tasted the heavenly gift, and have participated in the Holy

and have tasted the word of God and found it
Spirit, swêet,
when they shall —

their age already setting have — fallen
away, should be again recalled unto repentance, crucifying

again for themselves the Son of God, and dishonouring
Him." ^ " For the earth which hath drunk the rain often
descending upon it, and hath borne grass apt for them on
whose account it is tilled withal, attaineth God's blessing
but if it bring forth thorns, it is reprobate, and nighest to
cursing, whose end [doomed] unto utter burning." ^ He
is
who learnt this from apostles, and taught it icith apostles,

never knew of any " second repentance " promised by
apostles to the adulterer and the fornicator.
For was he wônt to interpret the law, and keep
excellently
its figures even in [the dispensation of] the Truth itself. It
was wath a reference, in short, to this species of discipline that
the caution was taken in the case of the leper " But if the :
speckled appearance shall have become efflorescent over the

skin, and shall have covered the whole skin from the head
even unto the feet through all the visible surface, then the
priest, when he shall have seen, shall utterly cleanse him
since he hath wholly turned into white he is clean. But on

the day that there shall have been seen in such an one quick
colour, he is defiled."* [The Law] would have the man who
is wholly turned from the pristine habit of the flesh to the
—
whiteness of faith which [faith] is esteemed a defect and
blemish in [the eyes of] the world ^ and is wholly made —
^ 1 Cor. ix, 6 but our copies read, tov (avj Ipyu^sadxi.
;
2 Comp. Heb. vi. 1, 4-6. ^ Vers. 7, 8.

4 See Lev. xiii. 12-14 (in LXX.). ^ S^culo.
—
ON MODESTY. 115
new, to be understood to be ^' clean:" as beins no lono-er

*'
speckled," no longer dappled with the pristine and the new
[intermixt]. If, however, after the reversal [of the sentence
of nncleanness], ought of the old nature shall have revived

with its tendencies, that which was beo'inninor to be thouo-ht
must again be judged unclean,
utterly dead to sin in his flesh
and must no more be expiated by the priest. Thus adultery,
sprouting again from the pristine stock, and wdiolly blemish-
ing the unity of the new colour from which it had been
excluded, is a defect that admits of no cleansing. Again, in
the case of a house if any spots and cavities in the party-
:
walls had been reported to the priest, before he entered

to inspect that house he bids all [its contents] be taken
away from it ; thus the belongings of the house would
not be unclean. Then upon entering, he had
the priest, if,
found greenish or reddish and their appearance to

cavities,
the sight deeper down within the body of the party-wall,
was to go out to the gate, and separate the house for a period
within seven days. Then, upon returning on the seventli day,
if he should have perceived the taint to have become diffused
in the party-walls, he was to order those stones in which the

taint of the leprosy had been to be extracted and cast away
outside the city into an unclean place; and other stones,
polished and sound, to be taken and replaced in the stead of
the first, and the house to be plastered with other mortar.-^
For, in coming to the High Priest of the Father Christ — ^
all impediments must first be taken away, in the space of a
week, that the house which remains, the flesh and the soul,
may be clean and when the Word of God has entered it,
;
and has found " stains of red and green," forthwith must
the deadly and sanguinary passions " be extracted " and
—
" cast away " out of doors for the Apocalypse withal has
set "death " upon a ''green horse," but a "warrior" upon a
—
"red"^ and in their stead must be under-strewn stones
polished and apt for conjunction, and firm, such as are —
made [by God] into [sons] of Abraham," that thus the —
1 See Lev. xiv. 33-42. 2 gee Rev. vi. 8, 4.
* Comp. Matt. iii. 9 ; Luke iii. 8,
116 TERTULLIANUS
man may be fit for God. But if, after the recovery and
reformation, the priest again perceived in the same house
ought of the pristine disorders and blemishes, he pronounced
itunclean, and bade the timbers, and the stones, and all the
structure of it, to be pulled down, and cast away into an
unclean place.^ This will be the man flesh and soul who, — —
subsequently to reformation, after baptism and the entrance
of the priests, again resumes the scabs and stains of the flesh,
and " is cast away outside the city into an unclean place,"—
^-
surrendered," to wit, Satan for the destruction of the
''
to
flesh," —
and is no more rebuilt in the church after his ruin.
So, too, with regard to lying with a female slave, who had
been betrothed to an husband, but not yet redeemed, not yet
set free :
''
provision," says [the Law], shall be made for her,
and she shall not die, because she was not yet manumitted
for him for whom she wâs being kept.^ For flesh not yet
manumitted to Christ, for whom it v/as being kept,^ used to
be contaminated with impunity : so now, after manumission,
it no more receives pardon.
—
Chap. xxi. Of tlie difference between discipline and
POWEE, and of the poiver of the Jcei/s.
If the apostles understood these [figurative meanings of
the Law] better, of more careful [with
course they were
regard to them than even apostolic men]. But I will de-
scend even to this point of contest now, making a separation
between the doctrine of apostles and their power» Disci-
pline governs a man, power sets a seal upon him apart ;
from the fact that power is the Spirit, but the Spirit is God.
What, moreover, used [the Spirit] to teach? That there
must be no communicatino; with the wôrks of darkness.*
Observe what He bids. Who, moreover, was able to forgive
sins ? This is His alone prerogative for " who remitteth :
sins but God alone ?"^ and, of course, [who but He can
remit] mortal sins, such as have been committed against
1 Lev. xiv. 43-45. ^ gee Lev. xix. 20.

3 Comp. 2 Cor. xi. 2. ^ Eph. v. 11. See cli. xviii. above.
^ Mark ii. 7 Luke v.
; 21.
ON MODESTY. 117
Himself/ and against His temple ? For, as far as you are

concerned, such as are chargeable with offence against you
personally, you are commanded, in the person of Peter, to
forgive even seventy times sevenfold.^ And so, if it were
agreed that even the blessed apostles had granted any such
indulgence [to any crime] the pardon of wdiich [comes] from
God, not from man, it would be competent [for them] to
have done so, not in the exercise of discipline, but of power.
For they both raised the dead,^ which God alone [can do],
and restored the debilitated to their integrity,"^ which none
but Christ [can do] ; nay, they inflicted plagues too, which
Christ would not do. For it did not beseem Him to be
severe who had come to suffer. Smitten were both Ananias^
and Elymas^ — Ananias vvith death, Elymas with blindness
— in order that by this very fact it might be proved that
Christ had liad ilie ])ower of doing even sucli [miracles]. So,
too, had the prophets [of old] granted to the repentant the
loavdon of murder, and therewith of adultery, inasmuch as
they gave, at the same time, manifest proofs of severityJ
Exhibit therefore even now to me,^ apostolic sir, prophetic
evidences, that I may recognise your divine virtue, and
vindicate to yourself the power of remitting such sins If, !
however, you have had the functions of discipline alone

allotted you, and [the duty] of presiding not imperially, but
ministerially ;^ wdio or how great are you, that you should
grant indulgence, who, by exhibiting neither the prophetic
nor the apostolic character, lack that virtue whose property
it is to indulge ?
'•'
But," you say, ^*
the cliurch has the power of forgiv-ing
sins." This I acknowledge and adjudge more [than you ;
1] who have the Paraclete Himself in the persons of the
1 Comp. Ps. li. 4 (in LXX. Ps. 1. G).

2 ^latt. xviii. 22. ^ Comp. Acts ix. 3G-13, xx. 9-12.
^*
Comp. Acts iii. 1-11, v. 13-lG. ^ Acts v. 1-6.
^ Acts xiii. G-12. ^ Comp. 2 Sam. xii. 1-14, etc.
^ Kaye suggests " apostolica ct proplietica*'
— " apostolic and prophetic
€vidences ;" -svhich is very probable. ,
» Comp. 1 Pet. V. 1-1.

118 TERTULLIANUS
new prophets, saying, ^'The cliurcli has the power to forgive

sins ; but I will not do it, lest they commit others withal."
^^ What if a pseudo-prophetic spirit has made that declara-
tion?" Nay, but it would have been more the part of a
subverter on the one hand to commend himself on the score
of clemency, and on the other to influence all others to sin.
Or if, again, [the pseudo-prophetic spirit] has been eager to
affect this [sentiment] in accordance with ^^the Spirit of
truth," ^ it
follows that " the Spirit of truth" has indeed the
poiver of indulgently granting pardon to fornicators, but
wills not to do it if it involve evil to the majority.
I now inquire into your opinion, [to see] from vrhat source
you usurp this right to " the church."
because the Lord has said to Peter, " Upon this rock
If,
will I build my church," ^ " to thee have I given the keys of

the heavenly kingdom ; "^ or, " Whatsoever thou shalt have
bound or loosed in earth, shall be bound or loosed in the
heavens," you therefore presume that the power of binding
and loosing has derived to you, that is, to every church akin
to Peter, what sort of man are you, subverting and wholly
changing the manifest intention of the Lord, conferring [as
that intention did] this [gift] personally upon Peter? '•
On
tJieej'^ He says, "will I build my church ;" and, " I will give
to thee the keys," not to the church ; and, " Whatsoever thou
shalt have loosed or bouncly' not what thei/ shall have loosed
or bound. For so withal the result teaches. Li [Peter]
himself the church was reared ; that is, through [Peter]
himself ;
[Peter] you see u-hat
himself essayed the key ;
[key] : "Menwhat I say sink into your

of Israe.l, let
ears Jesus the Nazarene, a man destined by God for
:
you," and so forth.^ [Peter] himself, therefore, was the

first to unbar, in Christ's baptism, the entrance to the
heavenly kingdom, in which [kingdom] are " loosed " the

sins that were beforetime "bound;" and those which have
not been " loosed " are " bound," in accordance with true
1 Comp. John xv. 26. ^ Matt. xvi. 18.

3 Matt. xvi. 19 ad iiilL, incorrectly. ^ Matt. xvi. 19.
^ Acts ii. 22 et seqq.
—
ON MODESTY. 119
salvation; and Ananias he

" bound" with the bond of deatJi,
and the weak in his feet he "absolved" from his defect of
health. Moreover, in that dispute about the observance or
non-observance of the law, Peter was the first of all to be en-
dued with the Spirit, and, after making preface touching the
calHng of the nations, to say, " And now why are ye tempting
the Lord, concerning the imposition upon the brethren of a
yoke which neither we nor our fathers were able to support ?
But however, through the grace of Jesus we believe that
we shall be saved in the same way as they." ^ This sentence
both " loosed" those parts of the law which were abandoned,
and " bound " those which were reserved. Hence the power
of loosing and of binding committed to Peter had nothing to
do with the capital sins of believers ; and if the Lord had
given him a precept that he must grant pardon to a brother
sinning against 1dm even " seventy times sevenfold," of
course He would have commanded him to "bind" that —
is, to "retain"^ notldng subsequently, unless perchance
such [sins] as one may have committed against the Lord,
not against a hrotJier. For the forgiveness of [sins] com-
mitted in the case of a man is a prejudgment against the
remission of sins against God.
What, now, [has this to do] with the church, and your
[church], indeed, Psychic? For, in accordance with the
person of Peter, it is to spiritual men that this power will
correspondently appertain, either to an apostle or else to a
prophet. For the very church itself is, properly and princi-
pally, the Spirit Himself, in whom is the Trinity of the One
Divinity —Father, Son, and Holy Spirit." [The Spirit] com-
bines that church which the Lord has made to consist in
^-
three." And from that time forward,* every number
thus,
[of persons] who may have combined together into this faith
is accounted " a church," from the Author and Consecrator
[of the church]. And accordingly " the church," it is true,
will forgive sins : but [it will be] the church of the Spirit, by
means of a spiritual man ; not the church which consists of
1 See Acts xv. 7-11. ^ Comp. John xx. 23.
3 See de Or. c. ii. * See Matt, fyiii. 20.
120 TEBTULLIANUS
a number of bishops. For the riglit and arbitrament is the

Lord's, not the servant's ; God's Himself, not the priest's.
Chap. xxii. — Of martyrs^ and their intercession on behalf of

scandalous offenders.
But you go so far as to lavish this " power " upon martyrs
withal ! No sooner has any one, acting on a preconceived
arrangement, put on the bonds — [bonds], moreover, which,
in the nominal custody now in vogue,^ are soft ones — than
. adulterers beset him, fornicators gain access to him ; in-
stantly prayers echo around him ; instantly pools of tears
[from the eyes] of all the polluted surround him ; nor are
there any who are more diligent in purchasing entrance into
the prison than they wdio have lost [the fellowship of] the
church Men and women are violated in the darkness with
!
which the habitual indulgence of lusts has plainly fami-

liarized them and they seek peace at tlie hands of those who
;
are risking their own Others betake them to the mines, and
!
return, in the character of communicants, from thence, where

by this time another " martyrdom " is necessary for sins coni-
mitted after " martyrdom." '^
Well, who on earth and in the
flesh is faultless?" What "martyr" [continues to be] an in-
habitant of the world^ supplicating? pence in hand? subject
to physician and usurer? Suppose, now, [your " martyr "]
beneath the glaive, with head already steadily poised suppose ;
him on the cross, with body already outstretched; suppose him

at the stake, with the lion already let loose suppose him on ;
the axle, with the fire already heaped in the very certainty, ;
I say, and possession of martyrdom who permits man to con-

:
done [offences] which are to be reserved for God, by whom

those [offences] have been condemned without discharge,
which not even apostles (so far as I know) martyrs withal —
—
themselves have judged condonable? In short, Paul had
already " fought with beasts at Ephesus," wdien he decreed
" destruction " to the incestuous person.^ Let it suflice to
the martyr to have purged his own sins it is the part :
of ingratitude or of pride to lavish upon others also wdiat

^ Comp. de Je. c. xii. 2 SxcuU. ^ See 1 Cor. xv. 32.
ON MODESTY. 121
one lias obtained at a high price.^ Who has redeemed

another's death by his own, but the Son of God alone ? For
even His very passion He set the robber free.'"' For to
in
this end had He come, that, being Himself pure from sin,^
and in all respects holy,^ He might undergo death on behalf
of sinners;' Similarly, you who emulate Him in condoning
sins, if you yourself have done no sin, plainly suffer in my
stead. If, however, you are a sinner, how will the oil of
^
your puny torch be able to suffice for you and for me ?
I have, even now, a test whereby to prove [the presence
of] Christ [in you]. If Christ is in the martyr for this
reason, that the martyr may absolve adulterers and forni-
cators, let Him tell publicly the secrets of the heart, that He
may thus concede [pardon to] sins ; and He is Christ. For
thus it was that the Lord Jesus Christ showed His power :
^'
Why think ye evil in your hearts ? For which is easier,
to say to the paralytic. Thy sins are remitted thee ; or, Rise
and walk ? Therefore, that ye may know the Son of man
to have the power upon earth of remitting sins, I say to thee,
paralytic, Rise, and walk." If the Lord set so much store
'^
by the proof of His power as to reveal thoughts, and so

impart health by His command, lest He should not be be-
lieved to have the power of remitting sins it is not lawful ;
for me to believe the same po\ver [to reside] in any one, who-
ever he be, without the same proofs. In the act, however, of
urgently entreating from a martyr pardon for adulterers and
fornicators, you yourself confess that crimes of that nature are
not to be washed away except by the martyrdom of the criminal
himself, while you presume [they can be washed away] by
another's. If this is so, then martyrdom will be another
baptism. For '•'!

have withal," saith He, "anotlier baptism."^
Whence, too, it was that there flowed out of the wound in the
Lord's side water and blood, the materials of either baptism.^
1 See Acts xxii. 28. 2 Luke xxiii. 39-43.

3 See 1 John iii. 5. ^ See Hcb. vii. 2G-Yiii. 1.
5 See 1 Pet. iii. 18. ^ Sec Matt. xxv. 8, 9.

7 See Mark ii. 9-11. « Luke xii. 50.
8 John xix. 33, 34.
;!
!
122 TERTULLIANUS.
I ought, then, by the first baptism too to [have the right of]
setting another free if I can by the second : and we must
necessarily force upon the mind [of our opponents this con-
clusion] Whatever authority, whatever reason, restores eccle-
:
siastical peace to the adulterer and fornicator, the same will
be bound to come to the aid of the murderer and the idolater

in their repentance, —
at all events, of the apostate, and of
course of him whom, in the battle of his confession, after
hard struggling with torments, savagery has overthrown.
Besides, it were unworthy of God and of His mercy, who
prefers the repentance of a sinner to his death, that they
should have easier return into [the bosom of] the church who
have fallen in heat of passion, than they who have fallen
in hand-to-hand combat.^ Indignation urges us to speak.
Contaminated bodies you will recall rather than gory ones
—
Which repentance is more pitiable that which prostrates
tickled flesh, or lacerated ? Which pardon is, in all causes,
more justly concessible —
that which a voluntary, or that
which an involuntary, sinner implores? No one is com-
pelled ivith his will to apostatize; no one against his will
commits fornication. Lust is exposed to no violence, except
itself: it knows no coercion whatever. Apostasy, on the
contrary, what ingenuities of butchery and tribes of penal
inflictions enforce ! Which has more truly apostatized he —
who has lost Christ amid agonies, or [he who has done so]
amid delights? he who when losing Him grieved, or he who
when losing Him sported ? And yet those scars graven on
the Christian combatant —
scars, of course, enviable in the
eyes of Christ, because they yearned after conquest, and
thus also glorious, because failing to conquer i\\Qj yielded
[scars] after which even the devil himself yet sighs [scars] ;
with an infelicity of their own, but a chaste one, with a

repentance that mourns, but blushes not, to the Lord for
—
pardon will anew be remitted to such, because their apos-
tasy was expiable ! In their case alone is the ^' flesh weak.'*
Nay, no flesh so strong as that which crushes out the Spirit
^ Comp. de Monog. c. xv.
— :
ON EASTING.
IN OPPOSITION TO THE PSYCHICS.
Chap. t. — Connection of gluttony and lust. Grounds of

Psychical objections against the Montanists.
SHOULD wonder at the Psychics, if they were

enthralled to voluptuousness alone, which leads
them to repeated marriages, if they were not
them
likewise bursting with gluttony, which leads
to hate fasts. Lust without voracity would certainly be con-
sidered a monstrous phenomenon since these two are so
;
united and concrete, that, had there been any possibility of

disjoining them, the pudenda would not have been affixed
to the belly itself rather than elsewhere. Look at the body
the region [of these members] is one and the same. In
short, the order of the vices is proportionate to the arrange-
ment of the members. First, the belly ; and then imme-
diately the materials of all other species of lasciviousness are
laid subordinately to daintiness through love of eating, love
;
of impurity finds passage. I recognise, therefore, animal^

faith by its care of the flesh (of which it wholly consists)
as prone to manifold feeding as to manifold marrying — so
that it deservedly accuses the spiritual discipline, which
according to its ability opposes it, in this species of conti-
nence as well imposing, as it does, reins upon the appetite,
;
through taking, sometimes no meals, or late meals, or dry

meals, just as upon lust, through allowing but one marriage.
It is really irksome to engage with such one is really :
^ i.e. Psychic.
123
.
124 TERTULLIANUS
ashamed to wrangle about subjects the very defence of which

is For how am I to protect chastity
offensive to modesty.
and sobriety without taxing tlieir adversaries ? What those
adversaries are I will once for all mention : they are the
exterior and interior hotuli of the Psychics. It is these
which raise controversy with the Paraclete ; it is on this
account that the New Prophecies are rejected : not that
Montanus and Priscilla and Maximilla preach another God,
nor that they disjoin Jesus Christ [from God], nor that they
overturn any particular rule of faith or hope, but that they
plainly teach more frequent fasting than marrying. Con-
cerning the limit of marrying,we have already published a
defence of monogamy. Now our battle is the battle of the
secondary (or rather the primary) continence, in regard of
the chastisement of diet. They charge us with keeping fasts
of our own ; with prolonging our Stations generally into the
evening ; with observing xerophagies likewise, keeping our
food unmoistened by any and by any juiciness, and by
flesh,
any kind of and with not eating

specially succulent fruit ;
or drinking anytliing with a winey flavour also with absti- ;
nence from the bath, congruent with our dry diet. They
are therefore constantly reproaching us with novelty ;
concerning the unlawfulness of which they lay down a pre-

scriptive rule, that either it must be adjudged heresy^ if [the
point in dispute] is a human presumption ; or else pronounced
'pseudo-ioropliecy, if it is a spiritual declaration; provided
that, either way, we who reclaim hear [sentence of] ana-
thema.
Chap. ii. — Arguments of the PsycJiics, draicn from the Laic,

the Gospel, the Acts, the Epistles, and Heathenish
Practices.
For, so far as pertains to fasts, they oppose to us the definite

days appointed by God : as when, in Leviticus, the Lord
enjoins upon Moses the tenth day of the seventh month [as]
a day of atonement, saying, " Holy shall be to you the day,
and ye shall vex your souls and every soul wliicli sliall not
;
have been vexed in that day shall be exterminated from his

ON FASTING. 125
people."^ At all eventSj in the Gospel they think that those

days were definitely appointed for fasts in which '• the Bride-
groom was taken away " ^ and that these are now the only
;
legitimate days for Christian fasts, the legal and prophetical

antiquities having been abolished : for wherever it suits their
wishes, they recognise what is the meaning of " the Law and
the prophets until John." ^ Accordingly, [they think] that,
with regard to the future, fastmg was to be indifferently
observed, by the New Discipline, of choice, not ofcommand,
accordino; to the times and needs of each individual that :
this, had been the observance of the apostles, im-

withal,
posing [as they did] no other yoke of definite fasts to be
observed by all generally, nor similarly of Stations either,
which [they think] have withal days of their own (the
fourth and sixth days of the week), but yet take a wide
range according to individual judgment, neither subject to
the law of a given precept, nor [to be protracted] beyond
the last hour of the day, since even prayers the ninth hour
generally concludes, after Peter's example, which is recorded
in the Acts. Xerophagies, however, [they consider] the
novel name of a studied duty, and very much akin to
heathenish superstition, like the abstemious rigours which
purify an Apis, an Isis, and a J\Iagna Mater, by a restric-
tion laid upon certain kinds of food whereas faith, free ;
in Christ,* owes no abstinence from particular meats to the

Jewish Law even, admitted as it has been by the apostle
once for all to the whole range of the meat-market ^
— [the
apostle, I say], that detester of such as, in like manner as
they prohibit marrying, so bid us abstain from meats created
by God.^ And accordingly [they think] us to have been
even then prenoted as " in the latest times departing from the
faith, giving heed to spirits which seduce the world, havinfr
a conscience inburnt with doctrines of liars." ' [Liburnt .^]
1 Lev. xvi. 29, xxiii. 2G-29.

2 Matt. ix. 14, 15 ; Mark
ii. 18-20 Luke ; v. 33-35.
3 Luke xvi. IG Matt. xi. 13.
;
^ Comp. Gal. v. 1.
5 Comp. 1 Cor. x. 25. " Comp. 1 Tim. iv. 3.
^ So Oehler punctuates. The reference is to 1 Tim. iv. 1, 2.

126 TERTULLIANUS
Witli what fires, pritliee ? The fires, I ween, which lead us

to repeated contracting of nuptials and daily cooking of
dinners ! Thus, too, they affirm that share with the Gala- we
tians the piercing rebuke [of the apostle], as " observers of
days, and of months, and of years." ^ Meantime they hurl
in our teeth the fact that Isaiah withal has authoritatively
declared, " Not such a fast hath the Lord elected," that is,
not abstinence from food, but the wôrks of righteousness,

w^hich he there appends :
^ and that the Lord Himself in the
Gospel has given a compendious answer to every kind of
scrupulousness in regard to food ;
'-'•
that not by such things
as are introduced into the mouth is a man defiled, but by
such as are produced out of the mouth ; " ^ while Himself
withal was wont to eat and drink till He made Himself
noted thus; ^'Behold, a gormandizer and a drinker:"*
[finally], that so, too, does the apostle teach that " food
commendeth us not to God ; since we neither abound if we
^
eat, nor lack if wê eat not."
By the instrumentalities of these and similar passages,
they subtlely tend at last to such a point, that every one who
issomewhat prone to appetite finds it possible to regard as
superfluous, and not so very necessary, the duties of absti-
nence from, or diminution or delay of, food, since " God,"
forsooth, "prefers the works of justice and of innocence."
And we know the quality of the hortatory addresses of carnal
conveniences, how easy it is to say, ''
I must believe with my
whole heart ;
^ I must love God, and my neighbour as my-
self :
^ for ^ on these two precepts the whole Law hangeth,
and the prophets,' not on the emptiness of my lungs and
intestines."
Chap. hi. — The principle of fasting traced hack to its earliest
source»
Accordingly we are bound to affirm, before proceeding
^ See Gal. iv. 10 ; the words x.oc\ x,uipov(; Tertullian omits.

2 See Isa. hdii. 3-7. ^ ggg Matt. xv. 11 ; Mark vii. 15.
4 Matt. xi. 19 ; Luke vii. 34. ^ i Cor. viii. 8. «Rom. x. 10.
"^
Comp. Matt. xxii. 37-40, and the parallel passages.
ON FASTING. 127
further tliis [principle], which is in danger of being secretly

J
subverted; [namely], of what value in the sight of God this

" emptiness " you speak of is and, first of all, whence has
:
proceeded the rationale itself of earning the favour of God

in this way. For the necessity of the observance will then
be acknowledged, when the authority of a rationale, to be
dated back from the very beginning, shall have shone out
to view.
Adam had received from God the law of not tastinoj "of
the tree of recognition of good and evil," with the doom of
death to ensue upon tasting.^ However, even [Adam] him-
self at that time, reverting to the condition of a Psychic
after the spiritual ecstasy in which he had prophetically in-
terpreted that " great sacrament " ^ with reference to Christ
and the church, and no longer being " capable of the things
which were the spirit's," ^ yielded more readily to his belly
than to God, heeded the meat rather than the mandate, and
sold salvation for his gullet! He and perished;
ate, in short,
saved [as he would] else [have been], he had preferred if
to fast from one little tree so that, even from this early
:
date, animal faith may recognise its own seed, deducing

from thence onward its appetite for carnalities and rejection
of spiritualities. I hold, therefore, that from the very
beginning the murderous gullet was to be punished with the
torments and penalties of hunger. Even if God had enjoined
no preceptive fasts, still, by pointing out the source whence
Adam was slain. He wdio had demonstrated the offence had
left to my intelligence the remedies for the offence. Un-
bidden, I would, in such ways and at such times as I might
have been able, have habitually accounted food as poison,
and taken the antidote, hunger through which to purge the
;
primordial cause of death —a cause transmitted to me also,
concurrently with my very generation certain that God ;
willed that whereof He nillcd the contrary, and confident

enough that the care of continence will be pleasing to Him
by whom I should have understood that the crime of incon-
1 See Gen. ii. 16, 17. 2 Comp. Eph. v. 32 with Gen. ii. 23, 24.
3 See 1 Cor. ii. 14.
;:
128 TERTULLIANUS
tinence had been condemned. Further : since He Himself

both commands fasting, and calls "a soul-"- wholly shattered"
—properly, of course, by straits of diet
—" a sacrifice
;
" who
will any longer doubt that of all dietary macerations the
rationale has been this, that by a renewed interdiction of
food and observation of precept the primordial sin might
now be expiated, in order that man may make God satis-
faction throuoh the selfsame causative material through which

he had offended, that is, through interdiction of food and ;
thus, in emulous wise, hunger might rekindle, just as satiety

liad extinguished, salvation, contemning for the sake of one
?f?2lawful more lawful [gratifications] ?
Chap. iv. — Tlie objection is raised^ Why, then, ivas the limit
of laivfill food EXTENDED after the fiood^ The answer

to it.
This rationale was constantly kept in the eye of the pro-

vidence of —
God modulating all things, as He does, to suit
the exigencies of the times — lest any from the opposite side,
v.ith the view of demolishing our proposition, should say
^'
Why, in that case, did not God forthwith institute some
definite restriction upon food? nay, rather, why did He
withal enlarge His permission? For, at the beginning in-
deed, it had only been the food of herbs and trees which
He had assigned to man Behold, I have given you all

:
'
grass fit for sowing, seeding seed, which is upon the earth
and every tree which hath in itself the fruit of seed fit for
sowing shall be to you for food.' ^ Afterwards, however,
after enumerating to Noah the subjection [to him] of all '
beasts of the earth, and fowls of the heaven, and things

moving on earth, and the fish of the sea, and every creeping
thing,' He says, ' They shall be to you for food just like :
grassy vegetables have I given [them] you universally but :
flesh in the blood of its own soul shall ye not eat.' ^ For
even by this very fact, that He exempts from eating that
flesh only the soul of which "is not out-shed through
' '
1 The reference is to Ps. li. 17 (in LXX. Ps. 1. 19).

2 Gen. i. 29. ^ gee Gen. ix. 2-5 (in LXX.).
ON FASTING. 129
^ blood,' it Is manifest that He lias concerled tlic use of all

other flesh." To this we reply, that
was not suitable for it
man to be burdened with any further special law of absti-

nence, who so recently showed himself unable to tolerate
so light an interdiction —
of one single fruit, to wit; that,
accordingly, having had the rein relaxed, he was to be
strengthened by his very liberty; that equally after the
deluge, in the ^reformation of the human race, [as before
it], one law — from blood
of abstaining was sufficient, —
the use of all things else being allowed.
For the Lord had
already shown His judgment through the deluge had, ;
moreover, likewise issued a comminatory warning through

the ^' requisition of blood from the hand of a brother, and
from the hand of every beast." ^ And thus, preministering
the justice of judgment. He issued the materials of liberty;
preparing through allowance an undergrowth of discipline ;
permitting all things, with a view to take some away mean- ;
ing to " exact more " if He had " committed more " to ;
-^
command abstinence since He had foresent indulgence in :
order that (as we have said) the primordial sin might be the
more expiated by the operation of a greater abstinence in the
[midst of the] opportunity of a greater licence.
Chap. v. — Proceeding
to the liistory of Israel, Tertullian
shows that appetite teas as conspicuous among their sins

as in Adani's case. Therefore the restraints of the
Levitical law were imposed.
At length, when a familiar people began to be chosen by

God to Himself, and the restoration of man was able to be
essayed, thenall the laws and disciplines were imposed, even
such as curtailed food; certain things being prohibited as

unclean, in order that man, by observing a perpetual absti-
nence in certain particulars, might at last the more easily
tolerate absolute fasts. For the first People had withal
reproduced the first man's crime, being found more prone
to their belly than to God, when, plucked out from the
harshness of Egyptian servitude " by the mighty hand
^ See Gen. ix. 5, G. ^ Sec Luke xii,,48.
TERT. — VOL. III. I

:
130 TERTULLIANUS
and sublime arm " -^

of God, they were seen to be its lord,
destined to the ^'
land flowing with milk and honey ; " ^ but
forthwith, stumbled at the surrounding spectacle of an in-
copious desert, sighing after the lost enjoyments of Egyptian
satiety,they murmured against Moses and Aaron Would :
''
that we had been smitten to the heart by the Lord, and

perished in the land of Egypt, when we were wont to sit
over our jars of flesh and eat bread unto the full ! How
leddest thou us out into these deserts, to kill this assembly by
famine ? " ^ From the selfsame belly-preference were they
destined [at last] to deplore* [the fate of] the selfsame leaders
of their own and eye-witnesses of [the power of] God, whom,
by their regretful hankering after flesh, and their recollec-
tion of their Egyptian plenties, they were ever exacerbating
"Who have come into our
shall feed us with flesh? there
mind Egypt we were wont to eat freely,
the fish which in
and the cucumbers, and the melons, and the leeks, and the
onions, and the garlic. But now our soul is arid nought :
save manna do our eyes see " ^ Thus used they, too, [like
!
the Psychics], to find the angelic bread ^ of xerophagy dis-

pleasing : they preferred the fragrance of garlic and onion
to that of heaven. And therefore from men so ungrateful
all that was more pleasing and appetizing was withdrawn,
for the sake at once of punishing gluttony and exercising
continence, that the former might be condemned, the latter
practically learned.
Chap. vi. — The physical tendencies of fasting and feeding

considered. The cases of Moses and Elijah,
Now, if there has been temerity in our retracing to primor-

dial experiences the reasons for God's having laid, and our
duty (for the sake of God) to lay, restrictions upon food, let
us consult common conscience. Nature herself will plainly tell

with what qualities she is ever wont to find us endowed when
^ Comp. Ps. cxxxvi. 12 (in LXX. cxxxv. 12).

2 See Ex. iii. 8. ^ See Ex. xvi. 1-3.
* Comp. Num. xx. 1-12 witli Ps. cvi. 31-33 (in LXX. cv. 31-33).
« See Num. xi. 1-6. ^ See Ps. Ixxviii. 25 (in LXX. Ixxvii. 25).
:0N FASTING. 131
she sets us, before taking food and drink, with our saliva still
in a virgin state, to the transaction of matters, by the sense
especially whereby things divine are handled whether [it be ;
not] with a mind much more vigorous, wath a heart much more
alive, than when that whole habitation of our interior man,
stuffed wnth meats, inundated with wines, fermenting for the
purpose of excremental secretion, is already being turned into
a premeditatory of privies, [a premeditatory] w^here, plainly,

nothing is so proximately supersequent as the savouring of
lasciviousness. "
The People did eat and drink, and they
arose to play." -^
Understand the modest language of Holy
Scripture :
" play," unless it had been immodest, it would
not have reprehended. On the other hand, how many are
there wdio are mindful of religion, wdien the seats of the
memory are occupied, the limbs of wisdom impeded? No
one will suitably, fitly, usefully, remember God at that time
when it is customary for a man to forget his own self. All
discipline food either slays or else wounds. I am a liar, if
the Lord Himself, when upbraiding Israel with forgetful-
ness, does not impute the cause to " fulness ;
" " [My] be-
loved is waxen thick, and fat, and distent, and hath quite
forsaken God, who made him, and hath gone away from the
Lord his Saviour." ^ In short, in the selfsame Deuteronomy,
when bidding precaution to be taken against the selfsame
cause. He says " Lest, when thou shalt have eaten, and
:
drunken, and built excellent houses, thy sheep and oxen

being multiplied, and [thy] silver and gold, thy heart be
elated,and thou be forgetful of the Lord thy God." ^ To
the corrupting power of riches He made the enormity of
edacity antecedent, for which riches themselves are the pro-
curing agents.^ Through them, to wit, had " the heart of
the People been made thick, lest they should see with the
eyes, and hear with the ears, and understand with a heart
"^
^ Comp. 1 Cor. x. 7 with Ex. xxxii. 6. ^ See Deut. xxxii. 15.

3 See Deut. viii. 12-14.
* Comp. Eccles. vi. 7 ; Prov. xvi. 26. (The LXX. render the latter
quotation very differently from the Eug. ver. or the Yulg.)
^ See Isa. vi. 10 ; John xii. 40 5 Acts xxviii. 26, 27. .
132 TERTULLIANUS
obstructed by the "fats" of whicli He had expressly for-

bidden the eatmor -"^
teachinf]^ man not to be studious of the
stomach.^
On the other hand, he whose "heart" was habitually
found "lifted up"^ rather than fattened up, who in forty
days and as many nights maintained a fast above the power
of human nature, while spiritual faith submlnistered strength
both saw with his eyes God's glory, and heard
[to his body],*
with his ears God's voice, and understood with his heart
God's law while He taught him even then [by experience]
:
that man livetli not upon bread alone, but upon every word
of God in that
; the People, though fatter than he, could not
constantly contemplate even Moses himself, fed as he had
been upon God, nor his leanness, sated as it had been with
His glory !
^ Deservedly, therefore, even while in the flesh,
did the Lord show Himself to him, the colleague of His own
fasts, no less than to Elijah.^ For Elijah witlial had, by this
fact primarily, that he had imprecated a famine,^ already
sufficiently devoted himself to fasts: "The Lord llveth,"
he said, " before whom I am standing in His sight, if there
shall be dew in these years, and rain-shower."^ Subsequently,
fleeing from threatening Jezebel, after one single [meal of]
food and drink, which he had found on being awakened by
an angel, he too himself, in a space of forty days and nights,
his belly empty, his mouth dry, arrived at Mount Horeb ;
where, when he had made a cave his inn, with how familiar
a meeting with God was he received !^ "What [doest] thou,
Elijah, here?"-^^ Much more friendly was this voice than,
" Adam, where art thou ? "^^ For the latter voice was utter-
ins: a threat to a fed man, the former soothing a fastinn; one.
Such is the prerogative of circumscribed food, that it makes
1 See Lev. iii. 17. - See Dent. viii. 3 ; Matt. iv. 4 ;
Luke iv. 4.
3 See Ps. Ixxxvi. 4 (in LXX. Ixxxv. 4) Lam. iii. 41 (iu LXX. iii. 40).
;
* Twice over. See Ex. xxiv. 18 and xxxiv. 28 Deut. ix. 11, 25. ;
^ See Ex. xxxiii. 18, 19, with xxxiv. 4-9, 29-35.

c
See Matt. xvii. 1-13 Mark ix. 1-13 Luke ix. 28-36.
; ;
^ See Jas. v. 17. ^ See 1 Kings xvii. 1 (in LXX. 3 Kings ih.).
^ See 1 Kings xix. 1-8. But he took hco meals : see vers. 6, 7, 8.
10 Vers. 9, 13. ^ Gen. iii. 9 (in LXX.).
ON FASTING. 133
God tent-fellow^ with man — peer, in truth, with peer! For

if the eternal God wdll not hunger, as He testifies through
Isaiah,^ this will be the time for man to be made equal with
God, when he lives without food.
Chap. VII. — Further examples from the Old Testament in

favour of fasting.
And thus we have already proceeded to examples, in order
tbatj by its we may unfold the powers of
profitable eflScacy,
this duty which reconciles God, even when angered, to man.
gathering together by Samuel on occa-
Israel, before their
sion of the drawing of water at Mizpeh, had sinned but ;
so immediately do they wash away the sin by a fast, that

the peril of battle is dispersed by them simultaneously
[with the water on the ground]. At the very moment when
Samuel was offering the holocaust (in no way do we learn
that the clemency of God was more procured than by the
abstinence of the people), and the aliens were advancing to
battle, then and there " the Lord thundered with a mighty
voice upon the aliens, and they were thrown into confusion,
and fell in a mass in the sight of Israel and the men of ;
Israel went forth out of Mizpeh, and pursued the aliens, and
—
smote them unto Bethor," the unfed [chasing] the fed, the
unarmed the armed. Such will be the strenc^tli of them who
^'
fast to God."^ For such, Heaven fights. You have [before
you] a condition upon which [divine] defence will be granted,
necessary even to spiritual wars.
Similarly, when the king of the Assyrians, Sennacherib,
after already taking several cities,
was volleying blasphemies
and menaces against Kabshakeh, nothino" else
Israel throucjh
[but fasting] diverted him from his purpose, and sent him
into the Ethiopias. After that, what else swept away by
the hand of the angel an hundred eighty and four thousand
from his army than Hezekiah the king's humiliation ? if it is
true, [as it is], that on hearing the announcement of the
harshness of the foe, he rent his garment, put on sackcloth,
1 Comp. Matt. xvii. 4 ; Mark ix. 5 ;
Luke ix. 33.
2 See Ps. xl. 28 in LXX. In E.Y., "fainteth not." ^.gee Zecli. vii. 5.
134 TERTULLIANUS
and bade the elders of the priests, similarly habited, approach

—
God through Isaiah fasting being, of course, the escorting
attendant of their prayers.^ For peril has no time for food,
nor sackcloth any care for satiety's refinements. Hunger is
ever the attendant of mourning, just as gladness is an acces-
sory of fulness.
Through this attendant of mourning, and [this] hunger,
even that sinful state, Nineveh, is freed from the predicted
ruin. For repentance for sins had sufficiently commended
the fast, keeping it up in a space of three days, starving out
even the cattle with which God v/as not angry .^ Sodoin also,
and Gomorrah, would have escaped if they had fasted.^ This
remedy even Ahab acknowledges. When, after his trans-
gression and idolatry, and the slaughter of Naboth, slain by
Jezebel on account of his vineyard, Elijah had upbraided
him, " How hast thou killed, and possessed the inheritance %
In the place where dogs had licked up the blood of ISTaboth,
thine also shall they lick up," —
he " abandoned himself, and
put sackcloth upon his flesh, and fasted, and slept in sackcloth.
And then [came] the word of the Lord unto Elijah, Thou
hast seen how Ahab hath shrunk in awe from my face for :
that he hath shrunk in awe I will not bring the hurt upon
[him] in his own days; but in the days of his son I will
bring it upon [him] "
— [his son], who was not to fast.* Thus
a Godward fast is a w'ork of reverential awe : and by its
means also Hannah Elkanah making suit, barren

the wife of
as she had been beforetime, easily obtained from God the fill-
ing of her belly, empty of food, with a son, ay, and a prophet.^
Nor is it merely change of nature, or aversion of perils, or
obliteration of sins, but likewise the recognition of mysteries,

which fasts will merit from God. Look at Daniel's example.
About the dream of the king of Babylon all the sophists are
troubled : they affirm that, without external aid, it cannot be
^ See 2 Kings xviii. xix. ; 2 Chron, xxxii. ; Isa. xxxvi. xxx^•ii.

^ See Jonah iii. Comp. tie Pa. c. x.
3 See Ezek. xvi. 49 Matt. xi. 23, 24 Luke x. 12-14.
; ;
* See 1 Kings xxi. (in the LXX. it is 3 Kings xx.).

« See 1 Sam. i. 1, 2, 7-20, iii. 20 (in LXX. 1 Kings).
ON FASTING. 135
discovered by human skill. Daniel alone, trusting to God,

and knowing what would tend to the deserving of God's
favour, requires a space of three days, fasts with his fra-
ternity, and — his prayers thus commended — is instructed
throughout as to the order and signification of the dream ;
quarter is granted to the tyrant's sophists ; God is glorified ;
Daniel honoured ; destined as he was to receive, even sub-

is
sequently also, no less a favour of God in the first year of
King Darius, when, after careful and repeated meditation

upon the times predicted by Jeremiah, he set his face to God
in fasts, and sackcloth, and ashes. For the angel, withal,
sent to him, immediately professed this to be the cause of
the Divine approbation " I am come," he said, " to demon-
:
strate to thee, since thou art pitiable " ^

—by fasting, to wit.
If to God he was " pitiable," to the lions in the den he was
formidable, where, six days fasting, he had breakfast provided
him by an angel.^
Chap. viii. —Examples of a similar hind from the New.

We produce, too, our remaining [evidences]. For we now
hasten to modern proofs.
On the threshold of the Gospel,^ Anna the prophetess,
daughter of Phanuel, ''
who both recognised the infant
Lord, and preached many things about Him to such as were
expecting the redemption of Israel," after the pre-eminent
distinction of lonsi-continued and single-husbanded widow-
"
hood, is additionally graced with the testimony of " fastings
also ;
pointing out, as she does, what the duties are which
should characterize attendants of the church, and [pointing
out, too, the fact] that Christ is understood by none more
than by the once married and often fasting.
1 Dan. ix. 23, x. 11.

2 See Bel and the Dragon (in LXX.) vers. 31-39. " Pitiable" ap-
pears to be Tertullian's rendering of wliat in the E. V. is rendered
" greatly beloved." Eig. (in Oehler) renders " of hovr great compas-
:
sion thon hast attained the favour " but surely that overlooks the fact
;
that the Latin is " miserahilis 65," not " S25."

^ See Luke ii. 36-38. See de Monog. c. viii.
136 TERTULLIAN US
By and by tlie Lord Himself consecrated His own baptism

(and, in His own, that of all) by fasts ; ^ having [the power]
to make " loaves out of stones," ^ ay, to make Jordan flow
with wine perchance, if He had been such a " glutton and
toper." ^ 'Nsij, by the virtue of contemning food
rather,
He was "the new man" into "a severe handling"
initiating
of " the old," that He might show that [new man] to the
'^
devil, again seeking to tempt him by means of food, [to be]

too strong for the whole power of hunger.
Thereafter He prescribed to fasts a law that they are to —
be performed " without sadness " for why should what is : ""
salutary be sad ? He taught likewise that fasts are to be

the weapons for battling with the more direful demons ^ for :
what wonder if the same operation is the instrument of the

iniquitous spirit's egress as of the Holy Spirit's ingress ?
Finally, granting that upon the centurion Cornelius, even
he/ore baptism^ the honourable gift of the Holy Spirit,
together with the gift of prophecy besides, had hastened to
descend, we see that his fasts had been heard.^ I think,
moreover, that the apostle too, in the Second of Corinthians,
among his labours, and perils, and hardships, after " hunger
and thirst," enumerates " fasts " also " very many." ^
Chap. ix. —-From fasts absolute [jejunia] TerUdlian

comes to partial ones and xerophagies.
This principal species in the category of dietary restriction
may already afford a prejudgment concerning the inferior
operations of abstinence also, as being themselves too, in pro-
portion to their measure, useful or necessary. For the excep-
tion of certain kinds from use of food is a partial fast. Let
us therefore look into the question of the novelty or vanity of
1 Matt. iv. 12 ; Luke iv. 1, 2 ; comp. de Bapt. c. xx.
2 See Matt. iv. 3 Luke
; iv. 3. ^ See c. ii.
^ Comp. Epli. iv. 22, 23 ; and, for the meaning of sugillationem

("severe handling"), comp. 1 Cor. ix. 27, where St. Paul's word vttu-
'TTiu^co (= " I smite under the eye," Eng. ver. " I keep under ") is
perhaps exactly equivalent in meaning.

5 Matt. vi. lG-18. "^
See Matt. xvii. 21 ; Mark ix. 29.
^ See Acts x. 4i-lG, 1-1, and 30. '^

2 Cor. xi. 27.
"
ON FASTING. 137
xerophagies, to see whether in them too we do not find an

operation ahke of most ancient as of most efficacious relifrion.
I. return to Daniel and his brethren, preferring as they
did a diet of vegetables and the beverage of water to the
royal dishes and decanters, and being found as they were
therefore " more handsome " (lest any be apprehensive on the
score of his paltry body, to boot !), besides being spiritually
cultured into the bargain.-^ For God gave to the young
men knowledge and understanding in every kind of litera-
ture, and to Daniel hi every word, and in dreams, and in
every kind of wisdom ; which [wisdom] was to make him
wise in this very thing also, —namely, by what means the
recognition of mysteries was to be obtained from God.
Finally, in the third year of Cyrus king of the Persians,
when he had fallen and repeated meditation
into careful
on a vision, he provided another form of humiliation. " In
those days," he says, " I Daniel was mourning during three
weeks pleasant bread I ate not flesh and wine entered not
: ;
into my mouth; with oil I was not anointed; until three

weeks were consummated " which being elapsed, an angel
:
was sent out [from God], addressing him on this wise :
'-
Daniel, thou art a man pitiable ; fear not since, from :
the first day on which thou gavest thy soul to recogitation

and to humihation before God, thy word hath been heard,
and I am entered at thy word." ^ Thus the pitiable '''
spectacle and the humiliation of xerophagies expel fear, and

attract the ears of God, and make men masters of secrets.
I. return likewise to Elijah. When tlie ravens had been
wont to satisfy him with " bread and/(?6'A," ^ why was it that
afterwards, at Beershcba of Judea, that certain angei,
after rousing him from sleep, offered him, beyond doubt,
bread alone, and water ? * Had ravens been wanting, to feed
him more liberally ? or had it been difficult to the "angel" to
carry away from some part of the banquet-room of the king
some attendant with his amply-furnished waiter, and transfer
1 Dan. i. - See Dan. x. 1-3, 5, 12.
^ See 1 Kings xvii. (in LXX. 3 Kings xvii.) 1-6.
* 1 Kings xix. 3-7.
::;
138 TERTULLIANUS
liim to Elijah, just as the breakfast of the reapers was carried

into the den of lions and presented to Daniel in his hunger ?
But behoved that an example should be set, teaching us

it
that, at a time of pressure and persecution and whatsoever

difficulty, we must live on xerophagies. With such food did
David express his own exomologesis ;
" eating ashes indeed
as it were bread," that is, bread dry and foul like ashes
" mingling, moreover, his drink with weeping " of course, —
instead of wine.-^For abstinence from wine withal has honour-
able badges of its own [an abstinence] which had dedicated
:
Samuel, and consecrated Aaron, to God. For of Samuel his

mother said " And wine and that which is intoxicatinoj
:
:
shall he not drink " ^ for such was her condition withal
when praying to God.^ And the Lord said to Aaron
^'
Wine and spirituous liquor shall ye not drink, thou and
thy son after thee, whenever ye shall enter the tabernacle, or
ascend unto the sacrificial altar ; and ye shall not die." ^ So
true is it, that such as shall have ministered in the church,
being not sober, shall " die." Thus, too, in recent times He
upbraids Israel " And ye used to give my sanctified ones
:
wine to drink." And, moreover, this limitation upon drink

is the portion of xerophagy. Anyhow, wherever abstinence
from wine is either exacted by God or vowed by man, there
let there be understood likewise a restriction oi food fore-
furnishing a formal type to drink. For the quality of the
drink is correspondent to that of the eating. It is not pro-
bable that aman should sacrifice to God half his appetite
temperate in waters, and intemperate in meats. Whether,
moreover, the apostle had any acquaintance with xerophagies
— [the apostle] who had repeatedly practised greater rigours,
" hunger, and many," who had forbidden
thirst, and fasts
^' drunkennesses and revelllngs " ^ we have a sufficient —
-evidence even from the case of his disciple Timotheus ; whom
when he admonishes, "for the sake of his stomach and constant
weaknesses," to use '' a little wine," ^ from which he was ab-
1 See Ps. cii. (in LXX. ci.) 10. ^ i Sam. (in LXX. 1 Kings) i. 11.
3 1 Sam. i. 15. * See Lev. x. 9.
« See Rom. xiii. 13. « 1 Tim. v. 23.
;
ON FASTING, 139
staining not from rule, but from devotion else the custom —
would rather have been beneficial to his stomach by this —
very fact he has advised abstinence from wine as ^* worthy
of God," which, on a ground of necessity, he has d'/ssuaded.
Chap. x. — Of Stations, and of the hours of praye7\

In like manner they censure on the count of noAêlty our
Stations as being enjoined; some, moreover, [censure them]
too as being prolonged habitually too late, saying that this
duty also ought to be observed of free choice, and not con-
tinued beyond the ninth hour, — [deriving their rule], of
course, from their own practice. Well : as to that which
pertains to the question of injunction, I will once for all give
a reply to suit all causes. Now, [turning] to the point which
is proper to this particular cause — concerning the limit of
time, I mean —I must first demand from themselves whence
they derive this prescriptive law for concluding Stations at
the ninth hour. If it is from the fact that we read that
Peter and he who was with him entered the temple " at the
ninth [hour], the hour of prayer," who will prove to me that
they had that day been performing a Station, so as to interpret
the ninth hour as the hour for the conclusion and discharge
of the Station ? Nay, but you would more easily find that
Peter at the sixth hour had, for the sake of taking food,
gone up first on the roof to pray ;^ so that the sixth hour of
the day may the rather be made the limit to this duty, which
[in Peter's case] was apparently to finish that duty, after
prayer. Further: since in the selfsame commentary of
Luke the third hour is demonstrated as an hour of prayer,
about which hour was that they who had received the
it
initiatory gift of theHoly Spirit were held for drunkards ;2

and the sixth, at which Peter went up on the roof and the ;
ninth, at which they entered the temple why should we :
not understand that, with absolutely perfect indifference,

we must pray '^
always, and everywhere, and at every time
1 See Acts x. 9. 2 ^cts ii. 1-4, 13, 15.

2 The reference is to Ei^h. vi. 18 ; Col. iv. 2 ; 1 Tliess. v. 17 ; Luke
xviii. 1.
140 TERTULLIANUS
yet still that hours, as heing more marked

these three
in things human — [hours]
which divide the day, which dis-
tinguish businesses, which re-echo in the public ear have —
likewise ever been of special solemnity in divine prayers ? A
persuasion which is sanctioned also by the corroborative fact
of Daniel praying thrice in the day ^ of course, through ex- ;
ception of certain stated hours, no other, moreover, than the

more marked and subsequently apostolic [hours] the third^ —
the sixth, the ninth. And hence, accordingly, I shall affirm
that Peter too had been led rather by ancient usage to the
observance of the ninth hour, praying at the third specific
interval, [the interval] of final prayer.
These [arguments], moreover, [we have advanced] for
their sakes who think that they are acting in conformity with
Peter's model, [a model] of which they are ignorant : not as
if we slighted the ninth hour, [an hour] which, on the fourth
and sixth days of the week, we most highly honour; but
because, of those things which are observed on the ground
of tradition, we are bound to adduce so much the more
worthy reason, that they lack the authority of Scripture^
until by some signal celestial gift they be either confirmed
or else corrected. "And if," says [the apostle], "there are
matters which ye are ignorant about, the Lord will reveal ta
you."^ Accordingly, setting out of the question the confirmer
of all such things, the Paraclete, the guide of universal
truth,'^ inquire whether there be not a worthier reason
adduced among us for the observing of the ninth hour so ;
that this reason [of ours] must be attributed even to Peter if

he observed a Station at the time in question. For [the prac-
tice] comes from the death of the Lord ; which death albeit
it behoves to be commemorated always, without difference
of hours ;
yet are we at that time more impressively com-
mended to its commemoriition, according to the actual [mean-
ing of the] name of Station. For even soldiers, though never
unmindful of their military oath, yet pay a greater deference
to Stations. And so the " pressure " must be maintained up
to that hour in which the orb — involved from the sixth
1 See Dan. vi. 10. ^ gg^ Phil. iii. 15. ^ joj^j îv. 26, xvi. 13. .
ON FASTING. 141
—
hour in a general darkness performed for its dead Lord
a sorrowful act of duty so that we too may then return to
;
enjoyment w^hen the universe regained its sunshine.^ If this

savours more of the spirit of Cliristian rehgion, wdiile it cele-
brates more the glory of Christ, I am equally able, from the
selfsame order of events, to fix the condition of late j^rotrac-
tionof the Station ; [namely], that we are to fast till a late

hour, awaiting the time of the Lord's sepulture, when Josepli
took down and entombed the body wdiich he had requested.
Thence [it follows] that it is even irreligious for the flesh of
the servants to take refreshment before their Lord did.
But let it suffice to have thus far joined issue on the argu-
mentative challenge ; rebutting, as I have done, conjectures by
conjectures, and yet (as I think) by conjectures more wôrthy
of a believer. Let us see wdiether any such [principle]
drawn from the ancient times takes us under its patronage.
Li Exodus, was not that position of Moses, battling against
Amalek by prayers, maintained as it was perseveringly even
till " sunset," a " late Station ?
"- Think we that Joshua the
son of Nun, when warring down the Amorites, had break-
fasted on that day on wdiich he ordered the very elements to
keep a Station?^ The sun "stood" in Gibeon, and the
moon in Ajalon; the sun and the moon "stood in station
until the People was avenged of his enemies, and the sun
stood in themid heaven." When, moreover, [the sun] did
draw toward his settino; and the end of the one day, there
w'as no such day beforetime and in the latest time (of
course, [no day] so long), " that God," says [the wa'iter],
" should hear a man"
—
[a man,] to be sure, the sun's peer, so
—
long persistent in his duty a Station longer even than late.
At all when engaged in battle, mani-
events, Saul himself,
festly enjoined this duty: "Cursed [be] the man who shall have
eaten bread until evening, until I avenge me on mine enemy;'
and his whole people tasted not [food], and [yet] the wdiolc
earth was breakfasting So solemn a sanction, moreover,
!
did God confer on the edict which enjoined that Station,

1 See Matt, xxvii. 45-54 ; Mark xvi. 33-39 Luke xxiii. 44-47.
;
2 See Ex. xvii. 8-12. ^ See Josh. x. 12-14.

^ ;
142 TEBTVLLIAXUS
that Jonathan the son of Saul, although it had been in

ignorance of the fast having been appointed till a late hour
that he had allowed himself a taste of honev, was both pre-
sently convicted, by lot, of sin, and with difficulty exempted
from punishment through the prayer of the People -} for he
had been convicted of gluttony, although of a simple kind.
But withal Daniel, in the first year of King Darius, when,
fasting in sackcloth and ashes, he was doing exomologesis
to God, said " And while I was still speaking in prayer,
:
behold, the man whom I had seen in dreams at the begin-

ning, swiftly flying, approached me, as it were, at the hour
of the evenincr sacrifice." ' This will be a " late " Station
which, fasting until the evening, sacrifices a fatter [victim
^
of] prayer to God I
Chap. xi. — Of the respect due to ^^ human autho-nty

;'''
and
of the charges of " heresy''
^'
and pseudo-prophecy
But all these [instances] I believe to be unknown to those

who are in a state of agitation at our proceedings ; or else
known by fhe reading alone, not by careful study as well
in accordance with the greater bulk of " the unskilled " *
among the overboastful multitude, to wit, of the Psychics.
This is why we have steered our course straight through
the different individual species of fastings, of xerophagies,
of stations : in order that, while we recount, according to the
materials which we find in either Testament, the advantages
which the dutiful observances of abstinence from, or curtail-
ment or deferment of, food confer, we may refute those who
invahdate these things as empty observances and again, ;
while we similarly point out in what rank of religious duty

they have always had place, may confute those who accuse
them as novelties for neither is that novel which has always
:
been, nor that empty which is useful.

The question, however, still lies before us, that some of
these observances, having been commanded by God to man,
1 See 1 Sam. (in LXX. 1 Kings) xiv. 24-45.

2 See Dan. ix. 1, 3, 4, 20, 21. ^ Comp. de Or. c. xxriiL
* Comp. 2 Pet. iii 16.
.
OJSr FASTING. 143
have constituted this practice legally binding some, offered ;
by man to God, have discharged some votive obligation. Still,

even a vow, when it has been accepted by God, constitutes
a law for the time to come, owing to the authority of the
Acceptor for he who has given his approbation to a deed^
;
when done, has given a mandate for its doing thenceforward.

And so from this consideration, again, the wrangling of the
opposite party is silenced, while they say :
" It is either a
pseudo-prophecy, if it is a spiritual voice which institutes
these your solemnities ; or else a heres}^, if it is a human pre-
sumption which devises them." For, wdiile censuring that
form in which the ancient economies ran their course, and
at the same time drawlno; out of that form aro;uments to hurl
back [upon us] which the very adversaries of the ancient
economies will in their turn be able to retort, they will be
bound either to reject those arguments, or else to undertake
these proven duties [which they impugn] : necessarily so ;
chiefly because these very duties [which they impugn],

from whatsoever instituter they are, be he a spiritual man
or merely an ordinary believer, direct their course to the
honour of the same God as the ancient economies. For, in-
dubitably, both heresy and pseudo-prophecy will, in the eyes
of us who are all priests of one only God the Creator and
of His Christ, be judged by diversity of Divinity and so far :
forth I defend this side indifferently, offering my opponents

to join issue on whatever ground they choose. ^'
It is the
spirit of the devil," you say, O Psychic. And how is it that
he enjoins duties which belong to our God, and enjoins them
to be offered to none other than our God ? Either contend
that the devil works with our God, or else let the Paraclete
be held to be Satan. But you affirm it is " a human Anti-
christ :" for by this name heretics are called in John.-^ And
how is it that, whoever he is, he has in [the name of] our
Christ directed these duties toward our Lord; whereas withal
antichrists have [ever] gone forth [professedly teaching]
towards God, [but] in opposition to our Christ V On which
side, then, do you think the Spirit is confirmed as existing
1 See 1 John ii. 18, 29 ; 2 Jolin 7-10.
;:
144 TEHTULLIANUS
among us ; wlien He
commands, or when He approves, what
our God has always both commanded and approved ? But
you again set up boundary-posts to God, as with regard to
grace, so with regard to disciphne ; as with regard to gifts,
so, too, ^Yith regard to solemnities : so that our observances
are supposed to have ceased in like manner as His benefits
and you thus deny that He still continues to impose duties,
because, in this case again, " the Law and the prophets
[wêre] until John." It remains for you to banish Him
wholly, being, as He is, so far as lies in you^ so otiose.
Chap. xii. — Of the need for some 'protest against the Psychics
and their self-indulgence.
For, by this time, in this respect as well as others, " you

are reigning in wealth and satiety " ^ not making inroads —
upon such sins as fasts diminish, nor feeling need of such
revelations as xerophagies extort, nor apprehending such wars
of your own as Stations dispel. Grant that from the time
of John the Paraclete had grown mute we ourselves would ;
have arisen as prophets to ourselves, for this cause chiefly

I say not now to bring down by our prayers God's anger,
nor to obtain His protection or grace ; but to secure by pre-
;
niunition the moral position of the " latest times " ^ enjoin-
ing every species of raTreivocjipovrjo-L^, since the prison must
be familiarized to us, and hunger and thirst practised, and
capacity of enduring as well the absence of food as anxiety
about it acquired : in order that the Christian may enter into
prison in like condition as if he had [just] come forth of
it, — to suffer there not penalty, but discipline, and not the
world's tortures, but his own habitual observances; and to
go forth out of custody to [the final] conflict with all the
more confidence, having nothing of sinful false care of the
flesh about him, so that the tortures may not even have
material to work on, since he is cuirassed in a mere dry skin,
and cased in horn to meet the claws, the succulence of
1 1 Cor. iv. 8.
See the Vulg. in 1 Tim.
2 iv. 1, 2 Tim. iii. 1 ; and comp. tlierewitli
the Greek in both places.

—
O.y FASTING. 145
his blood already sent on [heavenward] before him, the

baggage as it were of his soul, — the soul herself withal now
hastening [after it], having already, by frequent fasting,
gained a most intimate knowledge of death !
Plainly, your habit to furnish

cookshops in the prisons
is
to untrustworthy martyrs, for fear they should miss their ac-

customed usages, grow weary of life, [and] be stumbled at the
novel discipline of abstinence which not even
;
[a discipline]
the well-known Pristinus your martyr, no Christian martyr
— had ever come in contact with he whom stuffed as he : —
had long been, thanks to the facilities afforded by the " free
custody" [now in vogue, and] under an obligation, I sup-
were better than baptism !),
pose, to all the baths (as if they
and to all the retreats of voluptuousness (as if they were
more secret than those of the church !), and to all the allure-
ments of this life (as if they were of more worth than those
of life eternal !), not to be wîlling to die on the very last —
day of trial, at high noon, you premedicated with drugged
wine as an antidote, and so completely enervated, that on
— for
beino; tickled his intoxication made it feel like ticklincp
—with a few claws, he was unable any more to make answer
to the presiding officer interrogating him '^
whom he con-
fessed to be Lord;" and, being now put on the rack for
this silence, when he could utter nothing but hiccoughs and
belchings, died in the very act of apostasy This is ! why
they who preach sobriety are " false prophets ; " this why
they who practise it are " heretics !
" Why then hesitate to
believe that the Paraclete, whom you deny in a Montanus,
exists in an Apicius ?
Chap. xiii. — Of the inconsistencies of the Psychics.

You lay down its solemni-
a prescription that this faith has
ties " appointed " by the Scriptures or the tradition of the
ancestors ; and that no further addition in the way of
observance must be added, on account of the unlawfulness
of innovation. Stand on that ground, if you can. For,
behold, I impeach you of fasting besides on the Paschal-day,
beyond the limits of those days in which ^^ the* Bridegroom
—
TERT. VOL. III. K
;
146 TERTULLIANUS
^vas taken away;" and interposing the half-fasts of Stations;

and you, [I find], sometimes living on bread and \yater,
when it has seemed meet to each [so to do]. In short, you
answer that ^'
these things are to be done of choice, not of
command." You have changed your ground, therefore, by
exceeding tradition, in undertaking observances which have
not been " appointed." But ^vhat kind of deed is it, to
permit to your ow^n choice what you grant not to the com-
mand of God? Shall human volition have more licence
than Divine pow^r ? I am mindful that I am free from the
loorld^ not from God. Thus it is my part to perform,
without external suggestion thereto, an act of respect to my
Lord, it is His to enjoin. I ought not merely to pay a
willing obedience to Him, but wdthal to court Him for the
;
former I render to His command, the latter to my own choice.

But it is enough for me that it is a customary practice for
the bishops withal to issue mandates for fasts to the universal
commonalty of the church ; I do not mean for the special
purpose of collecting contributions of alms, as your beggarl}^
fashion has it, but sometimes too from some particular cause
of ecclesiastical solicitude. And accordingly, if you practise
TaTTeLvo(^p6vr,ai<^ at the bidding of a man's edict, and all
unitedly, how is it that in our case you set a brand upon

the very unity also of our fastings, and xerophagies, and
Stations? — unless, perhaps, it is against the decrees of the
senate and the mandates of the emperors which are opposed
to " meetings " that wê are sinning ! The Holy Spirit,
when He wâs preaching in whatsoever lands He chose, and

through whomsoever He chose, was wont, from foresight of
the imminence either of temptations to befall the church, or
of plagues to befall the world, in His character of Paraclete
(that is. Advocate for the purpose of winning over the judge
by prayers), to issue mandates for observances of this nature
for instance, at the present time, with the view of practising
the discipline of sobriety and abstinence : we, who receive
Him, must necessarily observe also the appointments wdiich
He then made. Look at the Jewish calendar, and you will
1 1 Cor. ix. 19 ; sseculo.
ON FASTING. 147
find it notlilng novel that all succeeding posterity guards

\\\i\\ hereditary scrupulousness the precepts given to the
fathers. Besides, throughout the provinces of Greece
there are held in definite localities those councils gathered
out of the universal churches, by whose means not only all
the deeper questions are handled for the common benefit,

but the actual representation of the whole Christian name is
celebrated with great veneration. (And how worthy a thing

is this, that, under the auspices of faith, men should con-
gregate from all " See, how good and
quarters to Christ !
how enjoyable for brethren to dwell in unity " ^ This !
psalm you know not easily how to sing, except when you
are supping with a goodly company !) But those conclaves
by the operations of Stations and fastings, know what it
first,
is " with the grieving," and thus at last " to rejoice

to grieve
in company with the rejoicing." ^ If we also, in our diverse
provinces, [but] present mutually in spirit,^ observe those
very solemnities, whose then celebration our present dis-
course has been defending, that is the sacramental law.
Chap. XIV. —Reply to the charge of ^'

Galaticism.^^
Being, therefore, observers of " seasons " for these things,

and of " days, and months, and years,"^ we Galaticize. Plainly
we do, if we are observers of Jewish ceremonies, of legal
solemnities : for those the apostle unteaches, suppressing the
continuance of the Old Testament which has been buried in
Christ, and establishing that of the New. But if there is a
new creation in Christ,^ our solemnities too will be bound
to be new else, if the apostle has erased all devotion
:
absolutely " of seasons, and days, and months, and years,"

why do we celebrate the passover by an annual rotation in
t]iQ first month? Why in the fifty ensuing days do we spend
our time in all exultation ? Why do we devote to Stations
the fourth and sixth days of the week, and to fasts the '^
pre-
pa'ration-day V^ ^ Anyhow, you sometimes continue your
^ LXX. and Vulg. cxxxii,).
Ps. cxxxiii. (in ^ g^g jjom. xii. 15.
3 Comp. 1 Cor. v. 3 Col. ii. 5.
;
"*
Comp. Gal. iv. 10.
^ Comp. Luke xxii. 20 2 Cor. v. 17, etc.
;
® Com^. Mark xv. 42.
;
148 TERTULLIANUS
Station even over the Sabbath, — a day never to be kept as a

fast except at the passover season, according to a reason else-
where given. With us, at all events, every day likewise is
celebrated by an ordinary consecration. And it will not, then,
be, in the eyes of the apostle, the differentiating j)'i"ii'iciple —
distinguishing (as he is doing) 'things new and old" ^
— which
^Yill be ridiculous ; but (in this case too) it will be your own
unfairness, Avhile you taunt us with the form of antiquity all
the wliile you are laying against us the charge of novelty.
Chap. xv. — Of the apostles language concerning food.
The apostle reprobates likewise such as " bid to abstain

from meats;" but he does so from the foresight of the Holy
Spirit, precondemning already the heretics who would enjoin
perpetual abstinence to the extent of destroying and despising
the works of the Creator such as I may find in the person
;
of a Marcion, a Tatian, or a Jupiter, the Pythagorean heretic

of to-day; not in the person of the Paraclete. For how
limited is the extent of our " interdiction of meats !
" Tsvo
weeks of xerophagies in the year (and not the whole of these,
—the Sabbaths, to wit, and the Lord's days, being excepted)
we offer to God ; abstaining from things which we do not
rejectj but defer. But further : when writing to the Romans,
the apostle now gives yoic a home-thrust, detractors as you
are of this observance :
'^
Do not for the sake of food," he
says, ^'undo- the work of God." What "work?" That
about wdiich he says,^ " It is good not to eat flesh, and not
to drink wane :" "for he who in these points doeth service, is
pleasing and propitiable to our God." " One believeth that
all things may be eaten ; but another, being weak, feedeth
on vegetables. Let not him who eateth lightly esteem him
who eateth not. Who art thou, w^ho judgest another's
servant ? " " Both he who eateth, and he who eateth not,
giveth God thanks." But, since he forbids human choice
tobe made matter of controversy, how much more Divine I
Thus he knew how to chide certain restricters and interdicters
of food, such as abstained from it of contempt, not of duty
1 Comp. Matt. xiii. 52 adjin. ^ Rom. xiv. 20. ^ Ver. 21.
" ;
ON FASTING. 149
but to approve such as did so to the honour, not the insuU,

of the Creator. And if he has " deUvered you the keys of
the meat-market," permitting the eating of " all things " with
a view to establishing the exception of " things offered to
idols " still he has not included the kingdom of God in the
;
meat-market " For," he says, " the kingdom of God is

:
neither meat nor drink ;"^ and, *• Food commendeth us not

to God" —not that you may think this said about dry diet,
but rather about rich and carefully prepared, when he sub-
if,
joins, '-'
Neither, if -we shall have eaten, shall we abound
nor, if wê shall not have eaten, shall ^\Q be deficient," the ring
of his words suits, [as it does], you rather [than us], wdio think
that you do " abound" if you eat, and are " deficient " if you
eat not ; and for this reason disparage these observances.
How unworthy,
also, is the wây in which you interpret
to the favour of your own lust the fact that the Lord " ate
and drank" promiscuously But I think that He must have
!
likewise " fasted," inasmuch as He has pronounced, not ''the

full," but "the hungry and thirsty, blessed:"^ [He] who
was wont to profess "food" to be, not that which His dis-
ciples had supposed, but " the thorough doing of the Father's
work ;"'^ teaching " to labour for the meat which is permanent
unto life eternal;"^ in our ordinary prayer likewise command-
ing us to request " bread," ^ not the wealth of Attains ^ there-
withal. Thus, too, Isaiah has not denied that God " hath
chosen " a " fast " but has particularized in detail the hind
;
of fast which He has not chosen :

" for in the days," he says,
" of your fasts your owm
found [indulged], and wills are
all you ye stealthily sting or else ye fast
wdio are subject to ;
with a view to abuse and strifes, and ye smite with the fists.
;
Not such a fast have I elected but such an one as lie "'
has subjoined, and by subjoining has not abolished, but

confirmed.
1 Rom. xiv. 17. ^Qomp. Luke vi. 21 v;itli 25, and :Matt. v. G.
3 John iv. ol-34. *John vi. 27. ^ Matt. vi. 11 Luke xi. 3. ;
^ See Hor. Od. i. 1. 12, and IMacleane's note there.

See 5, briefly, and more like the LXX. than the Viilg.
^"
Isa. Iviii. 3, 4,
or the Enff. ver.

150 TERTULLIANUS
Chap. xvi. — Instances from Scripture of Divine judgments

upon the self-indulgent ; and appeals to the practices of
heathens.
For even if He does 2:)refer ''the works of righteousness,'^

still not without a sacrifice, which is a soul afflicted with fasts.^
He, at all events, is the God to whom neither a People incon-

was pleasing.
tinent of appetite, nor a priest, nor a prophet,
To day the "monuments of concupiscence" remain, where
this
the People, greedy of "flesh," till, by devouring without
digesting the quails, they brought on cholera, were buried.
Eli breaks his neck before the temple doors,^ his sons fall in
battle, his daughter-in-law expires in child-birth :
^ for such
was the blow which had been deserved at the hand of God
by the shameless house, the defrauder of the fleshly sacri-
fices.* Sameas, a " man of God," after prophesying the issue
of the idolatry introduced by King Jeroboam — after the dry-
ing up and immediate restoration of that king's hand after —
the rending in twain of the sacrificial altar, being on —
account of these signs invited [home] by the king by way of
recompense, plainly declined (for he had been prohibited by
God) to touch food at all in that place ; but having presently
afterwards rashly taken food from another old man, who
lyingly professed himself a prophet, he was deprived, in
accordance with the word of God then and there uttered over
the table, of burial in his fathers' sepulchres. For he was
prostrated by the rushing of a lion upon him in the vray,
and was buried among strangers ; and thus paid the penalty
^
of his breach of fast.
These warnings both to people and to bishops, even
will be
spiritual ones, in case they may ever have been guilty of
incontinence of appetite. Nay, even in Hades the admonition
has not ceased to speak ; where we find in the person of the
^ See Ps. li. (1. in LXX. and Vulg.) 18-21 see c. iii. above.
;
2 This seems an oversight ; see 1 Sam. (in LXX. and Vu]g. 1 Kings)
iv. 13.
3 1 Sam. iv. 17-21. ^ 1 Sam. ii. 12-17, 22-25.
^ See 1 Kings (in LXX. and Vulg. 3 Kings) xiii.
OiV FASTING. 151
rich feaster, convivialities tortured; in that of the pauper,

fasts refreshed; having — and fasts ahke
[as conviviahties
had] — as preceptors ''Moses and the prophets."^ For Joel
withal exclaimed: ''
Sanctify a fast, and a religious service ;"^
foreseeing even then that other apostles and prophets
would sanction fasts, and would preach observances of
special service to God. Whence it is that even they who
court their idols by dressing them, and by adorning them
in their sanctuary, and by saluting them at each particular
hour, are said to do them service. But, more than that, the
heathens recognise every form of TaTreivoc^povrjai^. When
the heaven is rigid and the year arid, barefooted processions
are enjoined by public proclamation the magistrates lay ;
aside their purple, reverse the fasces, utter prayer, offer a

victim. There are, moreover, some colonies where, besides
[these extraordinary solemnities, the inhabitants], by an
annual rite, clad in sackcloth and besprent with ashes, present
a suppliant importunity to their idols, [while] baths and
shops are kept shut till the ninth hour. They have one
single fire in public —
on the altars no water even in their
;
platters. There is, I believe, a Ninevitan suspension of

business ! A Jewish fast, at all events, is universally cele-
brated; while, neglecting the temples, throughout all the
shore, in every open place, they continue long to send prayer
up to heaven. And, albeit by the dress and ornamentation
of mourning they disgrace the duty, still they do affect a faith
in abstinence, and sigh for the arrival of the lono:-lino:erino'
evening star to sanction [their feeding]. But it is enough
for me that you, by heaping blasphemies upon our xero-
phagies, put them on a level with the chastity of an Isis and
a Cybele. I admit the comparison in the way of evidence.
Hence [our xerophagy] will be proved divine, which the
devil, the emulator of things divine, imitates. It is out of
truth that falsehood is built ; out of religion that superstition
is compacted. Hence you are more irreligious, in proportion
as a heathen ismore conformable. He, in short, sacrifices
his appetite to an idol-god ;
you to [the true] God will not.
1 Luke xvi. 19-31. 2 j^î ii, 15.
152 TERTULLIANUS
For to YOU your belly is god, and your lungs a temple, and
your paunch a sacrificial altar, and your cook the priest, and
your fragrant smell the Holy Spirit, and your condiments
spiritual gifts, and your belching prophecy.
Chap. xvii. — Conclusion.

" Old " you are, if ^ve will say the truth, you who are
so indulgent to appetite, and justly do you yaunt your
" priority :
" always do I recognise the sayour of Esau, the
hunter of wild beasts so unlimitedly studious are you of

:
catching field-fares, so do you come from " the field " of your
most lax discipline, so faint are you in spirit.^ If I offer you
a paltry lentile dyed red wdth must well boiled down, forth-
%vith you your "primacies:" wdth you "loye"
will sell all
show^s feryour in sauce-pans, " faith " its warmth in
its
kitchens, " hope " its anchorage in waiters ; but of greater

account is " loye," because that is the means whereby your
young men sleep with their sisters Appendages, as we all !
know, of appetite are lasciyiousness and yoluptuousness.

Which alliance the apostle withal was aware of and hence, ;
after premising, " Not in drunkenness and reyels," he ad-

^
joined, " nor in couches and lusts."
To the indictment of your appetite pertains [the charge]
that " double honour is wîth you assigned to your presiding
'"
[elders] by double shares [of meat and drink] whereas tiie ;
apostle has giyen them " double honour " as being both
brethren and officers.^ Who, among you, is superior in holi-
ness, except him who is more frequent in banqueting, more
sumptuous in catering, more learned in cups ? Men of soul
and flesh alone as you are, justly do you reject things
spiritual. If the prophets wêre pleasing to such, my [prophets]
they were not. Why, then, do not you constantly preach,
" Let us eat and drink, for to-morrow we shall die ? " ^ just
as ice do not hesitate manfully to command, " Let us fast,
brethren and sisters, lest to-morrow perchance we die."
1 Comp. Gen. xxiii. 2, 3, 4, 31, and xxv. 27-34.

2 Rom. xiii. 13. 3 i Tim. v. 17.
^ Isa. xxii. 13 ; 1 Cor. xv. 32
ON FASTING. 153
Openly let us vindicate our disciplines. Sure we are that

" they who are in the flesh cannot please God " ^ not, of ;
course, those who are in the substance of the flesh, but in

the care^ the affection, the ivorh, the will, of it. Emaciation
displeases not us ; for it is not by weight that God bestows
flesh, any more than He does " the Spirit by measure." ^
More easily, it may be, through the " strait gate " ^ of salva-
tion will slenderer flesh enter ; more speedily will lighter
flesh rise ; longer in the sepulchre will drier flesh retain its
firmness. Let Olympic cestus-players and boxers cram them-

selves to satiety. To them bodily ambition is suitable to whom
bodily strength is necessary and yet they also strengthen
;
themselves by xerophagies. But ours are other thews and

other sinews, just as our contests withal are other we whose ;
" wrestlino; is not ao;ainst flesh and blood, but aoâinst the
world's* powers, against the spiritualities of malice." Against
these it is not by robustness of flesh and blood, but of faith
and spirit, that it behoves us to make our antagonistic stand.
On the other hand, an over-fed Christian will be more neces-
sary to bears and lions, perchance, than to God ; only that,
even to encounter beasts, it will be his duty to practise
emaciation.
^ Rom. viii. 8. ^ John iii. 34.

" Matt. vii. 13, 14 ; lAike xiii. 24.
^ Mundi : cf. y.oTi/.oy.puropag, Eph. vi. 12.
ON THE YEILING OF VIEGINS.
Chap. i. — Truth rather to he appealed to than custom^ and

truth progressive in its developments.
SAVING already undergone the trouble peculiar to

my opinion, I will show in Latin also that it
behoves our virgins to be veiled from the time

that they have passed the turning-point of their
age : that this observance is exacted by truth, on which no
one can impose prescription — no space of times, no influence
of persons, no privilege of regions. For these, for the most
part, are the sources whence, from some ignorance or sim-
plicity, custom finds its beginning ; and then it is succes-
sionally confirmed into an usage, and thus is maintained in
opposition to truth. But our Lord Christ has surnamed
Himself Truth,-^ not Custom. If Christ is always, and prior
to all, equally truth is a thing sempiternal and ancient. Let
those therefore look to themselves, to whom that is new
which is intrinsically old. It is not so much novelty as truth
which convicts heresies. Whatever savours of opposition to
truth, this will be heresy, even [if it be an] ancient custom.
On the other hand, if any is ignorant of anything, the
ignorance proceeds from his own defect. Moreover, w^liat-
ever is matter of ignorance ought to have been as carefully
inquired into as whatever is matter of acknowledgment re-
ceived. The rule of faith, indeed, is altogether one, alone
immoveable and irreformable ; the rule, to wit, of believing
in one only God omnipotent, the Creator of the universe,
and His Son Jesus Christ, born of the Virgin Mary, crucified
under Pontius Pilate, raised again the third day from the
^ John xiv. 6.
154
O^ THE VEILING OF VIRGINS, 155
dead, received in the heavens, sitting now at the right [hand]

of the Father, destined to come to judge quick and dead
through the resurrection of the flesh as well [as of the spirit].
This law of faith being constant, the other succeeding;
points of discipline and conversation admit the " novelty'*
of correction ; the grace of God, to wit, operating and ad-
vancing even to the end. For what kind of [supposition] is
it, that, while the devil is always operating and adding daily
to the ingenuities of iniquity, the work of God should either
have ceased, or else have desisted from advancino-? whereas
the reason why the Lord sent the Paraclete was, that, since
human mediocrity was unable to take in all things at once^
discipline should, little by little, be directed, and ordained,
and carried on to perfection, by that Yicar of the Lord, the
Holy Spirit. " Still," He said, " I have many things to say
to you, but ye are not yet able to bear them wdien that :
Spirit of truth shall have come. He will conduct you into

all truth, and will report to you the supervening [things]."-^
But above, withal, He made a declaration concerning this

His wôrk.^ What, then, is the Paraclete's administrative
office but this : the direction of discipline, the revelation of
the Scriptures, the re-formation of the intellect, the advance-
ment toward the "better thino;s ?"^ Nothino; is without stacres
o o o
of growth : ail things await their season. In short, the
preacher says, ^'
A time to everything."^ Look how creation
itself advances little by little to fructification. First comes
the grain, and from the grain arises the shoot, and from
the shoot stru2;^les out the shrub ; thereafter bouo;hs and
leaves gather strength, and the whole that we call a tree
expands : then follows the swelling of the germen, and from
the germen bursts the flower, and from, the flower the fruit
opens : that fruit itself, rude for a while, and unshapely,
little by little, keeping the straight course of its development,

is trained to the mellowness of its flavour.^ So, too, right-
eousness — for the God of rio;hteousness
o and of creation is
1 John xvi. 12, 13. See de Monog. c. ii. ^ See John xiv. 26.
3 Comp. Heb. xi. 40, xii. 24. * Eccles. iii. 1, briefly.
5 Comp. Mark iv. 28.
;
:
156 TERTVLLIANUS
the same —was first in a rudimentary state, having a natural

fear of God : from that stage it advanced, through the Law
and the Prophets, from that stage it passed,
to infancy ;
through the Gospel, to the fervour of youth now, through :
the Paraclete, it is settling into maturity. He will be, after

Christ, the only one to be called and revered as Master ;^ for
He speaks not from Himself, but what is commanded by
Christ.^ He is the only prelate, because He alone succeeds
Christ. They who have received Him set truth before
custom. They who have heard Him prophesying even to
the present time, not of old, bid virgins be wholly covered.
Chap. ii. — Before 'proceeding fartlier^ lei the question of

custom itself he sifted.
But I will not, meantime, attribute this usage to Truth.

Be it, for a while, custom : that to custom I may likewise
oppose custom.
Throughout Greece, and certain of its barbaric provinces,
the majority of churches keep their virgins covered. There
are places, too, beneath this [African] sky, where this prac-
tice obtains any ascribe the custom to Greek or bar-
; lest
barian Gentilehood. But I have proposed [as models] those

churches which were founded by apostles or apostolic men
and antecedently, I think, to certain [founders, who shall be
nameless]. Those churches therefore, as well [as others],
have the selfsame authority of custom [to appeal to] they ;
range in opposing phalanx "times" and "teachers," more

than these later [churches do]. What shall we observe ?
What shall we choose ? We cannot contemptuously reject
a custom which we cannot condemn, inasmuch as it is not
" strangle," since it is not amoncr " strano-ers " that we find
it, but among those, to wit, with whom we share the law of
peace and the name of brotherhood. They and we have one
faith, one God, the same Christ, the same hope, the same
baptismal sacraments; let me say it once for all, we are one
church.^ Thus, whatever belongs to our brethren is ours
only, the body divides us.
1 Comp. Matt, xxiii. 8. ^ John xvi. 13. ^ Comp. Epii. iv. 1-6.
O.y THE VEILING OF VIRGINS. 157
Still, here (as generally happens in all cases of various

practice, of doubt,and of uncertainty), examination ought to
have been made to see which of two so diverse customs were
the more compatible with the discipline of God. And, of
course, that ought to have been chosen which keeps virgins
veiled, as being known to God alone ; who (besides that glory
must be sought from God, not from men^) ought to blush
even at their own privilege. You put a virgin to the blush
more by praising than by blaming her because the front of ;
sin is more hard, learning shamelessness from and in the sin

itself. For that custom which belies virgins while it exhibits
them, would never have been approved by any except by
some men who must have been similar in character to the
virgins themselves. Such eyes will wish that a virgin be
seen as has the virgin who shall wish to be seen. The same
kinds of eyes reciprocally crave after each other. Seeing
and being seen belong to the selfsame lust. To blush if he
see a virgin is as much a mark of a chaste^ man, as of a
chaste ^ virgin if seen by a man.
Chap. hi. — Gradual development of custom ^ and its results.
Passionate appeal to truth.
But not even between customs have those most chaste'^

teachers chosen to examine. Still, until very recently,
among custom was, with comparative indifference,
us^ either
admitted to communion. The matter had been left to
choice, for each virgin to veil herself or expose herself, as
she might have chosen, just as [she had equal liberty] as to
marrying, which itself withal is neither enforced nor pro-
hibited. Truth had been content to make an agreement
with custom, in order that under the name of custom it
might enjoy itself even partially. But when the power of
discerning began to advance, so that the licence granted to
either fashion was becoming the mean whereby the indi-
cation of the better part emerged; immediately the great
—
adversary of good things and much more of good institu-
1 Comp. Joliu V. 44 and xii. 43. ^ Sancti.
2 Sanctse. * Sanctissimi.
158 TERTULLIANUS
tlons — set to his own work. The men go about,

virgins of
in opposition to the virgins of God, with front quite bare,
excited to a rash audacity ; and the semblance of mrgins is
exhibited by women who have the power of asking some-
what from hushands^ not to say such a request as that (for-
sooth) their rivals —
all the more " free " in that they are the
—
" handmaids " of Christ alone ^ may be surrendered to them.
" We are scandalized," they say, " because others walk other-
wise [than we do] ;" and they prefer being "scandalized" to
being provoked [to modesty]. A "scandal," if I mistake
not, is an example not of a good thing, but of a bad, tend-
ing to sinful edification. Good things scandalize none but
an evil mind. If modesty, if bashfulness, if contempt of
glory, anxious to please God alone, are good things, let
women who are "scandalized" by such good learn to ac-
knowledge their own evil. For what if the incontinent withal
say they are " scandalized " by the continent ? Is continence
to be recalled? And, for fear the multinubists be "scan-
dalized," is monogamy to be rejected ? Why may not these
latter rather complain that the petulance, the impudence, of
ostentatious virginity is a "scandal" to tliem'^ Are there-
fore chaste virgins to be, for the sake of these marketable
creatures, dragged into tlie church, blushing at being recog-
nised in public, quaking at being unveiled, as if they had
been invited were to rape ? For they are no less un-
as it
willing to suffer even this. Every public exposure of an

honourable virgin is [to her] a suffering of rape and yet :
the suffering of carnal violence is the less [evil], because

it comes of natural office. But when the very spirit itself is
violated in a virgin by the abstraction of her covering, she
has learnt to lose what she used to keep. O sacrilegious
hands, which have had the hardihood to drag off a dress
dedicated to God AYhat worse could any persecutor have
!
done, ifhe had known that this [garb] had been chosen by
a virgin ? You have denuded a maiden in regard of her
head, and forthwith she wholly ceases to be a virgin to
^ The allusion is perhaps to 1 Cor. xiv. 35.
2 Comp. 1 Cor. vii. 21, 22.
— ;
ON THE VEILING OF VIRGINS. 159
herself; undergone a change!

slie lias Arise, therefore,
Truth ; as it were burst forth from Thy patience
arise, and !
No custom do I -svish Thee to defend for by this time even ;
that custom under which Thou didst enjoy thy own liberty is
being stormed Demonstrate that it is Thyself who art the
!
coverer of virgins. Interpret in person Thine own Scrip-

tures,which Custom understandeth not ; for, if she had, she
never would have had an existence.
Chap. iv. — Of tlie argument draicn from 1 Cor. xi. 5-16.
But in so far as it is the custom to argue even from the

Scriptures in opposition to truth, there is immediately urged
afiâinst us the fact that " no mention of vircîns is made
by the apostle where he is prescribing about the veil, but

that ^ women ' only are named ; whereas,if he had willed
virgins as well to be covered, he would have pronounced

concernincp ' virgins ' also too-ether with the ' women named '
just as," says [our opponent], ''

in that passage where he is
treating of marriage,"^ he declares likewise with regard to

* virgins '
what observance is to be followed." And accord-
ingly [it is urged] that " they are not comprised in the law
of veiling the head, as not being named in this law ; nay
rather, that this is the origin of their being iniveiled, inas-
much as they who are not named are not hidden'^
But we withal retort the selfsame line of argument. For
he who knew elsewhere how to make mention of each sex
of virgin I mean, and icoman, that is, not-virgin — for distinc-
tion's sake : in these [passages], in which he does not name a
virgin, points out (by not making the distinction) community
of condition. Otherwise he could here also have marked
the difference between virgin and luoman, just as elsewhere
he says, '' Divided is the ivoman and the virgin,''^ ^ Therefore
those whom, by passing them over in silence, he has not
divided, he has included in the other species.
Nor yet, because in that case " divided is both ivoman
and virgin,''^ will this division exert its patronizing influence
in the present case as well, as some will have . it. For
1 1 Cor. vii. 2 1 Cor. vii. 34.
160 TERTVLLIANUS
how many sayings, uttered on another occasion,

have no
weight — in where they are not uttered unless
cases, to wit, —
the subject-matter be the same as on the other occasion, so
that the one utterance may suffice But the former case of !
virgin and icoman is widely " divided" from the present ques-
tion. " Divided," he says, " is the loomaii and the virgin.^^
Why ? Inasmuch as " the unmarried," that is, the virgin,
" is anxious about those [things] which are the Lord's,
that she may be holy both in body and in spirit but the ;
married," that is, the not-virgin, " is anxious how she may
please her husband." This will be the interpretation of that
^' division," this passage [now under con-
having no place in
sideration] which pronouncement is made neither about
; in
marriaoe, nor about the mind and the thought of icoman and
of virgin, but about the veiling of the head. Of which
[veiling] the Holy Spirit willing that there should be no
distinction, willed that by the one name of icoman should
likewise be understood the virgin ; whom, by not specially
naming, He has not separated from the v:oman, and, by not
separating, has conjoined to her from whom He has not
separated her.
Is it now, then, a " novelty
" to use the primary word,
and nevertheless have the other [subordinate divisions]
to
understood in that word, in cases where there is no neces-
sity for individually distinguishing the [various parts of] the
universal whole ? Naturally, a compendious style of speech
is both pleasing and necessary ; inasmuch as diffuse speech
is both tiresome and vain. So, too, we are content with
general words, which comprehend in themselves the under-
standing of the specialties. Proceed we, then, to the word
itself. The natural word is female. Of the natural word,
the general word is icoman. Of the general, again, the
special is widow, or whatever other names,
virgin, or icife^ or
even of the successive stages of life, are added hereto.
Subject, therefore, the special is to the general (because the
general is prior) ; and the succedent to the antecedent^ and
the j^cirtial to the universal: [each] is implied in the word
itself to which it is subject ; and is signified in it, because
—
•contained in it. Thus neither hand, nor foot, nor any one
of the members, requires to be signified when the hodi/ is
named. And if you say the universe, therein will be both

the heaven and the things that are in it, sun and moon, —
and constellations and stars, and the earth and the seas,—
and everything that goes to make up the list of elements.
You will have named all, when you have named that w^hich
is made up of all. So, too, by naming luoman, he has named
whatever is iiwman^s.
Chap. v. — Of tlie u-ord woman, especkdly in connection icitli
its application to Eve.
But since they use the name of ivoman in such a way as

to think it inapplicable save to her alone w4io has known a
man, the pertinence of the propriety of this word to the sex
itself, not to a grade of the sex, must be proved by us ; that
virgins as may be commonly comprised in it.
wêll [as others]
When this kind of second human being wâs made by
God for man's assistance, that female was forthwith named
looman ; still happy, still worthy of paradise, still virgin,
"She shall be called," said [Adam], "Woman." And accord-

ingly you have the name, —I say, not already common to a
virgin, but proper [to her ; a name] which from the begin-
ning But some ingeniously will have
w-as allotted to a virgin.
it that was said of i\\Q future, " She shall he called icoman,^^
it
as if she were destined to be so when she had resigned her

virginity since he added withal
;
" For this cause shall a
:
man leave father and mother, and be conglutinated to his

own woman ; and the two shall be one flesh." Let them
therefore among whom that subtlety obtains show us first,
if she wêre surnamed uwman with a future reference, what
name she meantime received. For without a name expressive

of her piresent quality she cannot have been. But what
kind of [hypothesis] is it that one who, vrith an eye to the
future, was called by a definite name, at the present time
should have nothino; for a surname ? On all animals Adam
imposed names and on none on the ground of future con-
;
dition, but on the ground of the present purpose* wdiich each

TEllT. —VOL. III. L
162 TERTULLIANUS
particular nature served;^ called [as each nature was] by that

to which from the beginning it showed a propensity. What,
then, was she at that time called ? Why, as often as she is
named in the Scripture, she has the appellation icoman before
she was iveddecl, and never vwgin while she loas a virgin.
This name was at that time the only one she had, and
[that] when nothing was [as yet] said prophetically. For
when the Scripture records that ''the two were naked, Adam
and his ivoman,^^ neither does this savour of the future,
as if it woman^^ as a presage of ^' wife;" but
said ''
his
because his ivonian^ was withal unwedded, as being [formed]
from his own substance. " This bone," he says, " out
of my bones, and flesh out of my flesh, shall be called
ivomanr Hence, then, it is from the tacit consciousness
of nature that the actual divinity of the soul has educed
into the ordinary usage of common speech, unawares to
men, (just as [it has thus educed] many other things too
which we shall elsewhere be able to show to derive from the
Scriptures the origin of their doing and saying,) our fashion
of calling our luives our icomeiij however improperly withal
we may in some instances speak. For the Greeks, too, who
use the name of luoman more [than we do] in the sense of
wife^ have other names appropriate to wife. But I prefer
to assign this usage as a testimony to Scripture. For when
two are made into one flesh through the marriage-tie, the
" flesh of flesh and bone of bones " is called the icoman
of him of whose substance she begins to be accounted by
being made his ivife. Thus ivoman is not by nature a name
of tvife, but ivife by condition is a name of woman. In flne,
womanhood is predicable apart from wifehood but ivife- ;
hood apart from luomanhood is not, because it cannot even

exist. Having therefore settled the name of the newly-
made female —
which [name] is icoman and having ex- —
plained what she formerly w\as, that is, having sealed the
name he immediately turned to the prophetic reason,
to her,
so as to say, " On this account shall a man leave father and
mother." The name is so truly separate from the prophecy,
1 Gen. ii. 19, 20. ^ Mulier, throughout.
;
as far as [the prophecy] from the individual person herself,

that of course it is not with reference to Eve herself that
[Adam] has uttered [the prophecy], but with
a view to
those future females whom
he has named in the maternal
fount of the feminine race. Besides, Adam was not to leave
" father and mother " —
whom he had not for the sake of —
Eve. Therefore that which was prophetically said does not
apply to Eve, because it does not to Adam either. For it
was predicted with regard to the condition of husbands, who
were destined to leave their parents for a womaris sake
which could not chance to Eve, because it could not to Adam
either.
If the case is so, it is apparent that she was not surnamed
luoman on account of a future [circumstance], to whom [that]
future [circumstance] did not apply.
To this is [Adam] himself published the reason
added, that
of the name. "She shall be called ivoman,"
For, after saying,
he said, ^^ inasmuch as she hath been taken out of man" -the —
man himself withal being still a virgin. But we will speak,
too, about the name of man^ in its own place. Accordingly,
let none interpret with a prophetic reference a name which
was deduced from another signification ; especially since it
is apparent when she did receive a name founded upon a

future [circumstance], —
there, namely, where she is sur-
named " Eve," with a personal name now, because the naturcd
one had gone before.^ For if '' Eve" means " the mother of
the living," behold, she is surnamed from a future [circum-
stance] ! behold, she is pre-announced to be a luifey and not a
virgin I This will be the name of one who is about to wed ;
for of the bride [comes] the mother.

Thus in this case too it is shown, that it was not from a
future [circumstance] that she was at that time named looman,
who was shortly after to receive the name which would be
proper to her future condition.
Sufficient answer has been made to this part [of the
question].
^ Viri : so througkout. ^ See Gen. iii. 20.
—
164 TEETULLIANUS
Chap. yi. — llie parallel case of Mary consider ecL
Let us now see whether the apostle withal observes the

norm of this name in accordance with Genesis, attributing it
to the sex ; calling the virgin Mary a luoman, just as Genesis
[does] Eve. For, writing to the Galatians, ^' God," he says,
" sent His own Son, made of a icoman,^ ^ who, of course, is
admitted to have been a virgin^ albeit Hebion resist [that
doctrine]. I recognise, too, the angel Gabriel as having been
sent to " a virgin^ But when he is blessing her, it is
^
^'
among women^^^ not among virgins, that he ranks her :
" Blessed [be] thou among ivomenr The angel withal knew
that even a virgin is called a ivoman.
But to these two [arguments], again, there is one who
appears to himself to have made an ingenious answer ;
[to
the effect that] inasmuch as Mary was ''
betrothed," there-
fore it is by angel and apostle she is pronounced
that both
a iDoman ; is in some sense a " bride."
for a " betrothed "
Still, between "in some sense" and "truth" there is difference
enough, at all events in the present place : for elsewhere, we
grant, we must thus hold. Now, however, it is not as being
already wedded that they have pronounced Mary a luoman^
but as being none the less a female even if she had not been
espoused; as having been called by
this [name] from the
beginning : must necessarily have a prejudicating
for that
force from which the normal type has descended. Else, as
far as relates to the present passage, if Mary is here put on
a level with a " betrothed," so that she is called a woman not
on the ground of being a female, but on the ground of being
assigned to a husband, it immediately follows that Christ was
not born of a virgin^ because [born] of one " betrothed," who
by this fact will have ceased to be a virgin. Whereas, if He
—
was born of a virgin albeit withal " betrothed," yet intact
acknowledge that even a virgin, even an intact one, is called
a woman. Here, at all events, there can be no semblance of
speaking prophetically, as if the apostle should have named
2i fidure ivoman, that is, hride, in saying " made of a ivoman.^^
1 Gal. iv. 4. ~ Luke i. 26, 27.
;
For he could not be naming a posterior luoman, from whom

Christ had not to be born —
that is, one who had known a
man but she who w\as then present, who was a virgin^ was
;
withal called a ivoman in consequence of the propriety of

this —
name, vindicated, in accordance with the primordial
norm, [as belonging] to a virgin^ and thus to the universal
class of loomen.
Chap. vii. — Of the reasons assigned hij tlie apostle for

bidding women to he veiled.
Turn we next to the examination of the reasons themselves

wdiich lead the apostle to teach that the female ought to
be whether the selfsame [reasons] apply to
veiled, [to see]
virgins likewise; so that hence also the community of the
name between virgins and not -virgins may be established,
while the selfsame causes which necessitate the veil are found
to exist in each case.
If ''
the man
head of the ivoman,^'' ^ of course [he is] of
is
the virgin too, from whom comes the ivoman who has married
unless the virgin is a third generic class, some monstrosity
with a head of its own. If "it is shameful for a iconian to
be shaven or shorn," of course it is so for a virgin. (Hence
let the world, the rival of God, see to it, if it asserts that
close-cut hair is graceful to a virgin in like manner as that

flowing hair is to a boy.) To her, then, to whom it is
equally tiJibecoming to be shaven or shorn, it is equally

becoming to be covered. If '' the ivoman is the glory of the
man," how much more the virgin, who is a glory withal to
herself! If "the woman is of the man," and "for the sake
of the man," that rib of Adam^ was first a virgin. If " the
woman ought to have power upon the head," ^ all the more
justly ought the virgin, to whom pertains the essence of the
cause [assigned for this assertion]. For if [it is] on account
of the angels — those, to wit, whom we read of as having
fallen from God and heaven on account of concupiscence
after females —
who can presume that it was bodies already
defiled, and relics of human lust, which such angels yearned
1 1 Cor. xi. 3 sqq. ^ Gen. ii. 23. ^ i Cor. xi. 10.
"
166 TERTULLIANUS
after, so as not rather to have been inflamed for mrginsj

whose bloom pleads an excuse for human lust likewise ? For
thus does Scripture withal suggest '^ And it came to pass,":
it says, " when men had begun to grow more numerous upon
the earth, there were withal daughters born them ; but the
sons of God, having descried the daughters of men, that
they were fair, took to themselves wives of all whom they
elected." For here the Greek name
^ of ivomen does seem
to have the sense ^'ivives,^^ inasmuch as mention is made
of marriage. When, then, it says ''
the daughters of men,"
it manifestly purports virgins^ who v/ould be still reckoned
as belonging to their parents —for ivedded ivomen are called
their husbands' —whereas it coidd have said " the ivives of
men :" in like manner not namhig the angels adulterers, but
husbands, while they take unwedded "daughters of men,"
who it has above said were " born," thus also signifying
their virginity: first, "born;" but here, wedded to angels.
Anything else I know not that they were except " born
and subsequently wedded. So perilous a face, then, ought
to be shaded, which has cast stumbling-stones even so far
as heaven that, when standing in the presence of God, at
:
whose bar it stands accused of the driving of the angels

from their [native] confines, it may blush before the other
angels as well and may repress that former evil liberty of
;
its head,
—
[a liberty] now to be exhibited not even before
human eyes. But even if they were females already conta-
minated whom those angels had desired, so much the more
" on account of the angels " would it have been the duty of
virgins to be veiled, as it would have been the more possible
for virgins to have been the cause of the angels' sinning.
If, moreover, the apostle further adds the prejudgment of
" nature," that redundancy of locks is an honour to a
woman, because hair serves for a covering,^ of course it is
most of all to a virgin that this is a distinction for their very ;
adornment properly consists in this, that, by being massed

together upon the crown, it wholly covers the very citadel of
the head with an encirclement of hair.
1 Gen. vi. 1, 2. ^1 Cor. xi. li, 15.
; .
Chap. viii. — The argument e contrario.

The contraries, at all events, of all these [considerations]
effect that a man is not to cover his head to wit, because :
he has not by nature been gifted with excess of hair be- ;
cause to be shaven or shorn is not shameful to him because ;
it was not on his account that the ano;els transo-ressed :
because his Head is Christ."^ Accordingly, since the apostle

is treating of man and icoman —
why the latter ought to be
veiled, but the former not — it is apparent wdiy he has been
silent as to the virgin ; allowing, to wit, the virgin to be
understood in the woman by the selfsame reason by which
he forbore to name the hoy as implied in the man; embrac-
ing the whole order of either sex in the names proper [to
each] of ivoman and man. So likewise Adam, while still
intact, is surnamed in Genesis manr "She shall be called,"
says he, " icoman^ because she hath been taken from her own
man." Thus was Adam a man before nuptial intercourse,
manner as Eve a ivoman. On either side the apostle
in like
has made his sentence apply with sufficient plainness to the
universal species of each sex ; and briefly and fully, with so
well-appointed a definition, he says, " Every ivoman.''^ What
is " every," but of every class, of every order, of every con-
dition, of every dignity, of every age ? — if, [as is the case],
^^
every" means total and entire, and in none of its parts
defective. But the virgin is withal a part of the icoman.
Equally, too, with regard to not veiling the man, he says
^^ Behold two diverse names, Man and Woman
every." —
"everyone" in each case: two laws, mutually distinctive
on the one hand [a law] of veiling, on the other [a law] of
baring. Therefore, if the fact that it is said " every man''''
makes it plain that the name of man is common even to
him who is not yet a man^ a stripling male [if], moreover, ;
since the name is common according to nature, the law of

not veiling him who among men is a virgin is common too
according to discipline : why is it that it is not consequently
prejudged that, woman being named, every woman-virgin is
1 1 Cor. xi. 3. 2 See Gen. ii. 23.

168 TERTULLIANUS
similarly comprised in the fellowship of the name, so as to be

comprised too in the community of the Zair f If a virgin is
not a ivomauy neither is a stripling a man. If the virgin is not

covered on the plea that she is not a ivoman, let the stripling
be covered on the plea that he is not a man. Let identity
of virginity share equality of indulgence. As virgins are not
compelled to be veiled, so let hoys not be bidden to be un-
veiled. Why do we partly acknowledge the definition of
the apostle, as absolute with regard to '^
every wzaî," without
entering upon disquisitions as to why he has not withal
named the hoy ; but partly prevaricate, though it is equally
absolute with regard to ^'
every icoman ? " " If any," he
says, ''
is contentious, we have not such a custom, nor [has]
the church of God." ^ He shows that there had been some
contention about this point ; for the extinction whereof he
uses the whole compendiousness [of language] : not naming
the virgin^ on the one hand, in order to show that there
is to be no doubt about her veiling ; and, on the other hand,
naming ''
every ivoman,^^ whereas he would have named the
virgin [had the question been confined to her]. So, too, did
the Corinthians themselves understand him. In fact, at this
day the Corinthians do veil their virgins. What the apostles
taught, their disciples approve.
Chap. ix. — Veiling consistent ivith the other ovules of discipline

ohservecl hy virgins and ivomen in general.
Let us now see whether, as we have shown the arguments

drawn from nature and the matter itself to be applicable to
the vii^gin as well [as to other females']^ so likewise the pre-
cepts of ecclesiastical discipline concerning ivomen have an
eye to the virgin.
It is not permitted to a ivoman to speak in the church ;'^
but neither [is it permitted her] to teach, nor to baptize, nor

to offer, nor to claim to herself a lot in any manly function,
not to say [in any] sacerdotal office. Let us inquire whether
any of these be lawful to a virgin. If it is not lawful to a
virgin, but she is subjected on the selfsame terms [as the
1 1 Cor. xi. 16. 2 I Cor. xiv. 34, 35 1 Tim.
; ii. 11, 12.
— ;
ON THE VEILING OF VIRGINS. 1G9
womaii]^ and the necessity for humility

Is assigned her too-ether
with the luojnan, whence will this one thing be lawful to her
which is not lawful to any and every female ? If any is a
virgin^ and has proposed to sanctify her flesh, what preroga-
tive does she [thereby] earn adverse to her own condition ?
Is the reason why it is granted her to dispense with tlie veil,
that she may be notable and marked as she enters the church?
that she may display the honour of sanctity in the liberty of
her head? More worthy distinction could have been conferred
on her by according her some prerogative of manly rank or
office ! I know plainly, that in a certain place a virgin of
less than twenty years of age has been placed in the order
of ividows I whereas if the bishop had been bound to accord
her any relief, he might, of course, have done it in some
other way without detriment to the respect due to discipline
that such a miracle, not to say monster, should not be pointed
at in the church, a virgin-iuidow ! the more portentous indeed,
that not even as a icidow did she veil her head : denvlno;
herself either way ; both as virgin^ in that she is counted a
ividoiOy and as ividoiCj in that she is styled a virgin. But the
authority which licenses her sitting in that seat uncovered is
the same which allows her to sit there as a virgin : a seat to

which (besides the "sixty years''^) not merely "single-hus-
—
banded" [ivomen'] that is, married ivomen are at length —
elected, but "' mothers " to boot, yes, and " educators of chil-
dren ;" in order, forsooth, that their experimental training in
all the affections may, on the one hand, have rendered them
capable of readily aiding all others with counsel and comfort,
and that, on the other, they may none the less have tryivelled
down the whole course of probation whereby a female can be
tested. So true is it, that, on the ground of her position,
nothing in the way of public honour Is permitted to a virgin.
Chap. X. If the female virgins are to he thus conspicuous^

male
ivhy not the as ivell?
Nor, similarly, [is it permitted] on the ground of any

distinctions whatever. Otherwise, it were sufficiently dis-
1 1 Tim. V. 9.
;
170 TERTULLIANUS
courteous, that while females^ subjected as they are through-

out to men, bear in their front an honourable mark of their
virginity, whereby they may be looked up to and gazed at
on all sides and magnified by the brethren, so many men-
virginSf so many voluntary eunuchs, should carry their glory
in secret, carrying no token to make tJiem, too, illustrious.
For tliei/j too, will be bound to claim some distinctions for
themselves — either the feathers of the Garamantes, or else
the fillets of the barbarians, or else the cicadas of the
Athenians, or else the curls of the Germans, or else the
tattoo-marks of the Britons ; or else let the opposite course
be taken, and them lurk in the churches with head veiled.
let
Sure we are that the Holy Spirit could rather have made
some such concession to males, if He had made it to females;
forasmuch as, besides the authority of sex, it would have
been more becomino; that onales should have been honoured
on the ground of continency itself likewise. The more their
sex is eager and warm toward females, so much the more
toil does the continence of [this] greater ardour involve
and therefore the worthier is it of all ostentation, if ostenta-
tion of virginitif is dignity. For is not continence withal
superior to virginity, whether it be the continence of the
Avidowed, or of by consent, have already re-
those who,
nounced the common disgrace [which matrimony involves] ? ^
For constancy of virginity is maintained by grace ; of conti-
nence, by virtue. For great is the struggle to overcome con-
cupiscence when you have become accustomed to such con-
cupiscence whereas a concupiscence the enjoyment whereof
;
you have never known you will subdue easily, not having an
adversary [in the shape of] the concupiscence of enjoyment.^
How, then, would God have make any such conces-
failed to
sion to men more [than whether on the ground of
to ivomeii],
nearer intimacy, as being " His own image," or on the ground
1See 1 Cor. vii. 5. Comp. ad Ux. 1. i. c. viii. de Ex. Cast. c. i. ;
2So Oeliler and others. But one MS. reads " concupiscentiaj fruc-
tum" for " concupiscentiam fructus;" which would make the sense
somewhat plainer, and hence is perhaps less likely to be the genuine
reading.
of harder toil? But if nothing [has been thus conceded] to

the inale, much more to the female.
Chap. xi. — The rule of veiling not applicable to children.
But what we intermitted above for the sake of the subse-

quent discussion — not to dissipate its coherence we will —
now discharge by an answer. For when we joined issue
about the apostle's absolute definition, that " every woman "
must be understood [as meaning icomaii] of even every age,
it might be replied by the opposite side, that in that case it
behoved the virgin to be veiled from her nativity, and from

the first entry of her age [upon the roll of time].
But it is not so ; but from the time when she begins to be

self-conscious,and to awake to the sense of her own nature,
and to emerge from the virgiii!s [sense], and to experience that
novel [sensation] which belongs to the succeeding age. For
withal the founders of the race, Adam and Eve, so long as
they were without intelligence, went '' naked " but after they ;
tasted of " the tree of recognition," they were first sensible

of nothing more than of their cause for shame. Thus they
each marked their intelligence of their own sex by a cover-
ing.^ But even if it is '^ on account of the angels " that
she is to be veiled,^ doubtless the age from which the law of
the veil will come into operation will be that from which
^^ the daughters of men " were able to invite concupiscence
of their persons, and to experience marriage. For a virgin
ceases to be a virgin from the time that it becomes possible
for her not to be one. And accordingly, among Israel, it
is unlawful to deliver one to a husband except after the
attestation by blood of her maturity ;
^ thus, before this
indication, the nature is unripe. Therefore if she is a virgin
so long as she is unripe, she ceases to be a virgin when she is
perceived to be ripe ; and, as not-virgin^ is now subject to the

law, just as she is to marriage. And the betrothed indeed
have the example of Eebecca, who, when she was being con-
—
ducted herself still unknown to an unknown betrothed, —
^ See Gen. ii. 25, iii. 7 (in LXX. iii. 1, iii. 7).
2 See ch. vii. above. ^ gee Deut. xxii. 13-21.
;
172 TERTULLIANUS
as soon as she learned that he whom she had sighted from

afar was the man, awaited not the grasp of the hand, nor
the meeting of the kiss, nor the interchange of salutation
but confessing what she had — namely, that she had been
felt
[already] wedded in spirit — denied herself be a by to virgin

then and there veiling herself.-^ Oh icomaii already belong-
ing to Christ's discipline ! For she showed that marriage
likewise, as fornication is, is transacted by gaze and mind
only that a Rebecca likewise some do still veil. With regard
to the rest, however (that is, those wdio are not betrothed),
let the procrastination of their parents, arising from strait-
ened means or scrupulosity, look them] let the vow [to ;
of continence itself In no respect does

look [to them].
[such procrastination] pertain to an age which is already
running its owai assigned course, and paying its own dues
to maturity. Another secret mother. Nature, and another
hidden father, Time, have wedded their daughter to their
own laws. Behold that virgin-daughter of yours already
wedded —her soul by expectancy, her flesh by transforma-
tion — for whom you are preparing a second husband Al- !
ready her voice is changed, her limbs fully formed, her

" shame" everywhere clothing itself, the months paying their
tributes and do you deny her to be a luoman whom you
;
assert to be undergoing iconianly experiences ? If the con-

tact of a man makes a ivoman, let there be no covering
except after actual experience of marriage. Nay, but even
among the heathens [the betrothed] are led veiled to the
husband. But if it is at betrothal that they are veiled,
because [then] both in body and in spirit they have mingled
with a male, through the kiss and the right hands, through
which means they first in spirit unsealed their modesty,
through the common pledge of conscience whereby they
mutually plighted their whole confusion how much more ;
will time veil

—
them? [time,] without wdiich espoused they
cannot be and by whose urgency, without espousals, they
;
cease to be virgins. Time even the heathens observe, that,

in obedience to the law of nature, they may render their
^ Gen. xxiv. 64, 65. Comp. de Or. c. xxii. ad Jin.
!
own rights to the [different] ages. For tlieir females they

despatch to their businesses from [the age of] twelve years,
but the male from two years later; decreeing puberty [to
consist] in years, not in espousals or nuptials. " House-
wife" one is called, albeit a virgin, and ^'
house-father," albeit
a stripling. By us not even natural [laws] are observed ; as
if the God of nature were some other than ours
Chap. xii. —Womanhood self-evident, and not to he

concealed hy just leaving the head hare.
Recognise the woman, ay, recognise the icedded woman,

by the testimonies both of body and of spirit, which she ex-
periences both in conscience and in flesh. These are the
earlier tablets of natural espousals and nuptials. Impose a
veil externally upon her who has [already] a covering in-
ternally. Let her whose lower parts are not bare have her
upper likewise covered. Would you know what is the autho-
rity which age carries ? Set before yourself each [of these
twô] one prematurely^ compressed in luomaii's garb, and one
;
who, though advanced in maturity, persists in virginity with

its appropriate garb the former will more easily be denied
:
to be a woman than the latter believed a virgin. Such is,

then, the honesty of age, that there is no overpowering it
even by garb. What of the fact that these \yi7^gins'] of ours

confess their change of age even hy their garb ; and, as soon
as they have understood themselves to be icomen, withdraw
themselves from virgins, laying aside (beginning with their
head itself) their former selves dye ^ their hair and fasten
: ;
their hair with more wânton pin; professing manifest ivoman-

hood with their hair parted from the front. The next thing
is, they consult the looking-glass to aid their beauty, and thin
down their over-exacting face with washing, perhaps withal

vamp it up with cosmetics, toss their mantle about them
with an air, fit tightly the multiform shoe, carry down more
1 Oelilers ^^
immiitare'^ appears certainly to be a misprint for " «m-
maturey
^Yertunt: or perhaps "change the style of." But comp. (with
Oehler) de Cult. Fern. 1. ii. c. vi. ,
174 TERTULLIANUS
ample appliances to the baths. Why should I pursue parti-

culars ? But their manifest appliances alone^ exhibit their
perfect loomanliood : yet they wish to play the virgin by the
sole fact of leaving their —
head bare denying by one single
feature what they profess by their entire deportment.
Chap. XIII. —If unveiling he proper, ivJii/ not jyractise it
always, out of the church as icell as in it ?
If on account of men ^ they adopt a false garb, let them

carry out that garb fully even for that end f and as they veil
their head in presence of heathens, let them at all events in
the church conceal their virginity, which they do veil outside
the church. They fear strangers let them stand in awe of
:
the brethren too ; or else let them have the consistent hardi-
hood to appear as virgins in the streets as well, as they have the
hardihood to do in the churches. I will praise their vigour, if
they succeed in selling aught of virginity among the heathens

withal.* Identity of nature abroad as at home, identity of
custom in the presence of men as of the Lord, consists in
identity of liberty. To what purpose, then, do they thrust
their glory out of sight abroad, but expose it in the church?
I demand a reason Is it to please the brethren, or God
Himself ? If God Himself, He is as capable of beholding
whatever is done in secret, as He is just to remunerate what
is done for His sole honour. In fine. He enjoins us not to
trumpet forth ^ any one of those things which will merit
reward in His sight, nor get compensation for them from
men. But if we are prohibited from letting " our left hand
know " when we bestow the gift of a single halfpenny, or
any eleemosynary bounty whatever, how deep should be the
darkness in which we ouMit to enshroud ourselves when we
^ i.e. witliout appealing to any furtlier proof.

2 As distinguished from the " on account of the angels" of c. xi.
^ i.e. for the sake of tJie hretJiren, who (after all) are men, as the
Tieatliens are (Oehler, after Rig.).
^ i.e., as Rig. quoted by Oehler explains it, in inducing the heathens
to practise it.
5 See Matt. vi. 2.

ON THE VEILING OF VIRGINS, 175
are offering God so great an oblation of our very body and

our very spirit — when we are consecrating to Him our very
nature ! It follows, therefore, that to be what cannot appear
done for God's sake (because God wills not that it be done
in such a way) is done for the sake of men, a thing, of —
course, primarily unlawful, as betraying a lust of glory. For
glory is a thing unlawful to those whose probation consists
in humiliation of every kind. And if it is by God that the
virtue of continence is conferred, ''
why gloriest thou, as if
thou have not received ?" If, however, you have not re-
-"^
ceived it, " what hast thou wdiich has not been given thee ? "
But by this very fact it is plain that it has not been given
—
you hi/ God that it is not to God alone that you offer it.
Let us see, then, whether what is human be firm and true.
Chap. xiv. —Perils to the virgins themselves attendant

upon not-veiling.
They report a saying uttered at one time by some one

when first this question was mooted, " And how shall we
invite the other \yirgins'] conduct?" Forsooth, it
to similar
is their numbers that will make us happy, and not the grace
of God and the merits of each individual Is it virgins !
who [adorn or commend] the church in the sight of God,

or the church which adorns or commends virgins ? [Our
objector] has therefore confessed that "glory" lies at the
root of the matter. Well, where glory is, there is solici-
tation ; wdiere solicitation, there compulsion where com- ;
pulsion, there necessity where necessity, there infirmity.

;
Deservedly, therefore, -while they do not cover their head, in

order that they may be solicited for the sake of glory, they
are forced to cover their bellies by the ruin resulting from
infirmity. For it is emulation, not religion, wdiich impels
them. Sometimes it is that god — their belly" — himself;
because the brotherhood readily undertakes the maintenance
of virgins. But, moreover, it is not merely that they are
ruined, but they draw after them " a long rope of sins."
For, after being brought forth into the midst [of the church],
1 1 Cor. iv. 7. 2 Comp. Phil. iii. 19. » See Isa. v. 18.
176 TERTULLIANUS
and elated by the public appropriation of tlieir property,^

and laden by the brethren with every honour and chari-
table bounty, so long as they do not fall, when any sin —
has been committed, they meditate a deed as disgraceful as
the honour was high which they had. [It is this.] If an
uncovered head is a recognised mark of virginity, [then] if
any virgin falls from the grace of virginity, she remains per-
manently with head uncovered, for fear of discovery, and
walks about in a garb which then indeed is another's. Con-
scious of a now undoubted ivomanJiood, they have the auda-
city to draw near to God with head bare. But the " jealous
God and Lord," who has said, '-
Nothing covered which shall
not be revealed,"^ brings such in general before the public
gaze ; for confess they will not, unless betrayed by the cries
of their infants themselves. But, in so far as they are " more

numerous," will you not just have them suspected of the
more crimes ? 1 will say (albeit I would rather not) it is a
difficult thing for one to turn woman once for all who fears
to do so, and who, when already so turned [in secret], has
the power of [still] falsely pretending to be a virgin under
the eye of God. What audacities, again, will [such an one]
venture on with re^rard to her womb, for fear of beino; de-
tected in beincf a mother as well ! God knows how manv
infants He has helped to perfection and through gestation
till they wêre born sound and whole, after being long fought
against by their mothers ! Such virgins ever conceive with
the readiest facility, and have the happiest deliveries, and
children indeed most like to their fathers !
These crimes does a forced and unwilling virginity incur.
^ So seems to understand " publicato bono suo."'

Oeliler, witli Rig.,
But it be doubted whether the use of the singular " bono," and
may
the sense in which " publicare"' and " bonum" have previously occurred
in this treatise, do not warrant the rendering, " and elated by the
public announcement of their good deed" —m self-devotion. Comp,
" omnis publicatio virginis bonê" in c. iii., and similar phrases. Per-
haps the two meanings may be intentionally implied.
2 Matt. X. 26. Again apparently a double meaning, in the word
^^ revelahitus''^
=
"unveiled," which (of course) is the strict sense of
*'
?'evealed,"' i.e. "re-veiled."
! ;
:
The very concupiscence of non-concealment

is not modest
it experiences somewhat which no mark of a virgin^ theis —

study of pleasing, of course, ay, and [of pleasing] ijien.
Let her strive as much as you please wdth an honest mind
she must necessarily be imperilled by the public exhibition ^
of herself, while she is penetrated by the gaze of untrust-
worthy and multitudinous eyes, while she is tickled by
pointing fingers, while she is too well loved, while she feels
a wârmth creep over her amid assiduous embraces and kisses.
Thus the forehead hardens ; thus the sense of shame wears
away thus it relaxes tlius
; ; is learned the desire of pleasing
in another way
Chap. xv. — Of fascination.
Nay, but true and absolute and pure vircjinity fears nothing
more than itself. Even female eyes it shrinks from encoun-
tering. Other eyes itself has. It betakes itself for refuge
to the veil of the head as to a helmet, as to a shield, to
protect its glory against the blows of temptations, against
the darts of scandals, against suspicions and whispers and
emulation ;
[against] envy also itself. For there is a some-
thing even among the heathens to be apprehended, wdiicli
they call Fascination, the too unhappy result of excessive
praise and glory. This we sometimes interpretatively as-
cribe to the devil, for of him comes hatred of good ; some-
times we attribute it to God, for of Him comes judgment
upon haughtiness, exalting, as He does, the humble, and
depressing the elated.^ The more holy virgin, accordingly,
will fear, even under the name of fascination, on the one
hand the adversary, on the other God, the envious disposi- —
tion of the former, the censorial light of the latter and Avill ;
joy in being known to herself alone and to God. But even

if she has been recognised by any other, she is wise to have
blocked up the pathway against temptations. For who will
have the audacity to intrude with his eyes upon a shrouded
face? a face without feeling? a face, so to say, morose?
^ Comp. the note above on ^^ puhlicato bono 5zw."
2 Comp. Ps. cxlvii. (in LXX. and Vulg. cxlvi.) 6 ;
Luke i. 52.
TEr.T. — VOL. nr. m

;
178 TERTULLIANUS
Any evil cogitation whatsoever "Nvill be broken by the very

severity. She who conceals her virginity, by that fact denies
even her tvomanhood.
Chap. xvi. — Tertullian^ having sJiown his defence to he con-

sistent loith Scrij)ture, Nature, and Disciplhie, appeals to
the VIRGINS themselves.
Herein consists the defence of our opinion, in accordance

with Scripture, in accordance wath Nature, in accordance
with Disciphne. Scripture founds the law ; Nature joins
to attest it ; Discipline exacts it. Which of these [three]
does a custom founded on [mere] opinion appear in behalf
of ? or what is the colour of the opposite view ? God's is
Scripture ; God's is Nature ; God's is Discipline. What-

ever is contrary to these is not God's. If Scripture is un-
certain, Nature is manifest ; and concerning Nature's testi-
mony Scripture cannot be uncertain.-^ If there is a doubt

about Nature, Discipline points out what is more sanctioned
by God. For nothing is to Him dearer than humility
nothing more acceptable than modesty nothing more offen- ;
sive than '' glory" and the study of men-pleasing. Let that,
accordingly, be to you Scripture, and Nature, and Discipline,
which you shall find to have been sanctioned by God just ;
as you are bidden to " examine all things, and diligently

^
follow wdiatever is better."
It remains likewise that w'e turn to [the virgins'] themselves,
to induce them to accept these [suggestions] the more will-
ingly. I pray you, be you mother, or sister, or vzVt/m-daughter
— let me address you according to the names proper to your
years — veil your head : if a mother, for your sons' sakes
if a sister, for your brethren's sakes ; if a daughter, for your
fathers' sakes. All ages are perilled in your person. Put
on the panoply of modesty surround yourself wdth the ;
stockade of bashfulness ; rear a rampart for your sex, which

must neither allow your own eyes egress nor ingress to other
people's. Wear the full garb of woman, to preserve the
standing of virgin. Belie somewhat of your inwârd con-
^ See 1 Cor. xi. 14, above quoted. ^ See 1 Thess. v. 21.
sciousness, in order to exhibit the truth to G od alone. And

yet you do not belie yourself in appearing as a bride.
For
wedded you are to Christ to Him you have surrendered
:
your flesh; to Him you have espoused your maturity. Walk

in accordance with the will of your Espoused. Christ is He
who and wives of others
bids the espoused veil themselves;^
[andj of course, much more His own.
Chap. xvii. —An appeal to the married women.

But we admonish you, too, icomen of the second [degree
of] modesty, who have fallen into wedlock, not to outgrow
so far the discipline of the veil, not even in a moment of an
hour, as, because you cannot refuse it, to take some other
means to mdlify it, by going neither covered nor bare. For
some, with their mitres and woollen bands, do not veil their
head, but bind it up ;
protected, indeed, in front, but, where
the head properly Others are to a certain extent
lies, bare.
covered over the region of the brain with linen coifs of small
dimensions —I suppose for fear of pressing the head — and
not reaching quite to the ears. If they are so weak in their
hearing as not to be able to hear through a covering, I pity
them. Let them know that the whole head constitutes ^' the
woman,^^^ Its limits and boundaries reach as far as the
place where the robe begins. The region of the veil is
co-extensive with the space covered by the hair when un-
bound in order that the necks too may be encircled. For
;
it is they which must be subjected, for the sake of which

" power" ought to be " had on the head :" the veil is their
yoke. Arabia's heathen females will be your judges, who
cover not only the head, but the face also, so entirely, that
they are content, with one eye free, to enjoy rather half the
light than to prostitute the entire face. A female would
rather see than be seen. And for this reason a certain
Koman queen said that they were most unhappy, in that
they could more easily fall in love than be fallen in love
with; whereas they are rather happy in their immunity
from that second (and indeed more frequent) infelicity, that
1 See 1 Cor. xi. 2 1 Cor. ^. G, etc.
180 TERTULLIANUS.
females are more apt to be fallen in love with than to fall
in love. And the modesty of heathen discipHne, indeed, is
more simple^ and, so to say, more barbaric. To us the

Lord has, even by revelations, measured the space for the
veil to extend over. For a certain sister of ours was thus
addressed by an angel, beating her neck, as if in applause :
" Elegant neck, and deservedly bare it is well for thee to !
unveil thyself from the head right down to the loins, lest
withal this freedom of thy neck profit thee not !" And, of
course, what you have said to one you have said to all. But
how severe a chastisement will they likewise deserve, who,
amid [the recital of] the Psalms, and at any mention of [the
name of] God, continue uncovered [who,] even wdien about ;
to spend time in prayer itself, with the utmost readiness place

a fringe, or a tuft, or any thread whatever, on the crown of
their heads, and suppose themselves to be covered ? Of so
small extent do they falsely imagine their head to be! Others,
who think the palm of their hand plainly greater than any
fringe or thread, misuse their head no less ; like a certain
[creature],more beast than bird, albeit winged, with small
head, long legs, and moreover of erect carriage. She, they
say, when she has to hide, thrusts away into a thicket her
head alone —plainly the ivhole of it, [though] — leaving all
the rest of herself exposed. Thus, while she is secure in

Jtead^ [but] bare in her larger parts, she is taken wholly,
head and all. Such will be their plight withal, covered as
they are less than is useful.
It is incumbent, then, at all times and in every place, to
wâlk mindful of the law, prepared and equipped in readiness
to meet every mention of God who, if He be in the heart,
;
will be recognised as well in the head of females. To such

as read these [exhortations] with good will, to such as prefer
Utility to Custom, may peace and grace from our Lord
Jesus Christ redound : as likewise to Septimius Tertullianus,
whose this tractate is.
—
ON THE ASCETICS' MANTLE,
Chap. i. — Time changes nations dresses — and for times.
|EN of Carthage, ever princes of Africa, ennobled

by ancient memories, blest with modern felicities,
I rejoice that times are so prosperous with you

that you have leisure to spend and pleasure to
find in criticising dress. These are the "piping times of
peace" and plenty. Blessings rain from the empire and from
the sky. Still, you wore your garments
too of old time
your tunics — of and indeed they were in
another shape ;
repute for the skill of the weft, and the harmony of the
hue, and the due proportion of the size, in that they were
neither prodigally lengthy across the shins, nor immodestly
scanty between the knees, nor niggardly to the arms, nor
tight to the hands, but, without being shadowed by even a
girdle arranged to divide the folds, they stood on men's
backs with quadrate symmetry. The garment of the mantle
extrinsically — itself too quadrangular — thrown back on either
shoulder, and meeting closely round the neck in the gripe of
the buckle, used to repose on the shoulders. Its counter-
part now the priestly
is dress, sacred to ^sculapius, whom
you now call your own. So, too, in your immediate vicinity,
tiie sister State ^ used to clothe [her citizens]and wherever ;
else in Africa Tyre [has settled].- But when

the urn of
worldly^ lots varied, and God favoured the Romans, the
sister State, indeed, of her own choice hastened to effect a
change in order that when Scipio put in at her ports she
;
might already beforehand have greeted him in the way of

^ Utica (Oehler). 2 / ^^ [^ Adrumetum (Oehler). ^ Stcculaiium.
181
;
182 TERTULLIANUS
dress, precocious In her Romanizing. To you, however, after

the benefit In which your Injury resulted, as exempting
you from the infirmity from your
of age, not [deposing you]
height of eminence, —
Gracchus and his foul omens,
after
after Lepldus and his rough jests, after Pompeius and his
triple altars, and Caesar and his long delays, when Statlllus
Taurus reared your ramparts, and Sentius Saturnlnus pro-
nounced the solemn form of your Inauguration, while con- —
cord lends her aid, the gown Is offered. Well what a circuit !
has It taken! from Pelasgians to Lydians •/ from Lydlans

to Romans in order that from the shoulders of the sublimer
:
people it should descend to embrace Carthaginians Hence- !
forth, finding your tunic too long, you suspend it on a divid-

ing cincture and the redundancy of your now smooth
;
mantle ^ you support by gathering it together fold upon fold

and, with whatever other garment social condition or dignity
or season clothes you, the mantle, at any rate, which used to
be wôrn by all ranks and conditions among you, you not
only are unmindful of, but even deride. For my own part,
I wonder not [thereat], In the face of a more ancient evidence
[of your forgetfulness]. For the ram withal not that which —
Laberlus^ [calls]
" Back-twisted-horned, wool-skinned, drag-testicled "
;
but a beam-like engine it is, which does military service In

battering walls —
never before poised by any, the redoubted
Carthage,
" Keenest in pursuits of war," ^
is have been the first of all to have equipped for the

said to
work of pendulous impetus ^ modelling the power
oscillatory ;
of her engine after the choleric fury of the head-avenging

beast.^ When, however, their country's fortunes are at the last
gasp, and the ram, now turned Roman, Is doing his deeds of
^ i.e. Etruscans, who were supposed to be of Lydian origin.
^ i.e. your gown (toga). ^ A Roman knight and mime-writer.
* Virg. JEn. i. 14. ^ Or, " attack."
^ Cap?fi vindicantis. But some read capi7e ; " which avenges itself
with its head."
—"
ON THE ASCETICS' MANTLE. 183
daring against the ramparts whicli erst were his own, forth-
with the Carthaginians stood dumbfounded as at a '' novel
and " strange " ingenuity :
" So much doth Time's long age avail to change "^ !
ThuSj in short, it is that the mantle, too, is not recognised.
Chap. II. — The law of change^ or mutation^ universal.
Draw we now our material from some other source, lest

Punichood either blush or else grieve in the midst of Romans.
To change her habit is, at all events, the stated function of
entire nature. The very workP itself (this which we in-
habit) meantime discharges it. See to it Anaximander, if
he thinks there are more [worlds] see to it, whoever else :
[thinks there exists another] anywhere at the region of the

Meropes, as Silenus prates in the ears of Midas,^ apt [as
those ears are"*], it must be admitted, for even huger fables.
Nay, even if Plato thinks there exists one of which this of
ours is the imao;e, that likewise must necessarilv have simi-
^
larly to undergo mutation ; inasmuch as, if it is a " world,"
it will consist of diverse substances and offices, answerable to
:
the form of that which is here the " world " ^ for " world"
it will not be if it be not just as the ''world" is. Things
Avhich, in diversity, tend to unity, are diverse hy demutation.
In short, it is their vicissitudes which federate the discord
of their diversity. Thus it will be hy mutation that every
'' world "^ will exist whose corporate structure is the result
of diversities, and whose attemperation is the result of vicis-
situdes. At all events, this hostelry of ours ^ is versiform,
a fact which is patent to eyes that are closed, or utterly
Homeric.'^ Day and night revolve in turn. The sun varies
1 See Virg. JEn. iii. 415 (Oehler). 2 Mundus.

^ See adv. Herm. c. xxv. ad Jin. (Oehler).
* As being " the ears of an ass."
^ Mundus. Oehler's pointing is disregarded.
^ Metatio nostra, i.e. the world.
^ i.e. Wuv}. Cf. Milton, P. L. iii. 35, with the preceding and subse-
quent context.
184 TERTULLIANUS
by annual stations, the moon by monthly phases. The stars

— distinct in their confusion — sometimes drop, sometimes
resuscitate, somewhat. The circuit of the heaven is now
resplendent with serenity, now dismal with cloud; or else
rain-showers come rushing down, and whatever missiles
[mingle] with them : thereafter [follows] a slight sprinkling,
and then again brilliance. So, too, the sea has an ill repute
for honesty ; while at one time, the breezes equably swaying
it, tranquillity gives it the semblance of probity, calm gives
it the semblance of even temper ; and then all of a sudden it
heaves restlessly with mountain-Wcives. you Thus, too, if

survey the earth, loving to clothe herself seasonably, you
would nearly be ready to deny her identity, when, remem-
bering her green, you behold her yellow, and will ere long
see her hoary too. Of the rest of her adornment also, what
is there which is not subject to interchanging mutation the —
higher ridges of her mountains by decursion, the veins of her
fountains by disappearance, and the pathways of her streams
by alluvial formation ? There was a time when her whole orb,
withal, underwent mutation, overrun by all wâters. To this
day marine conchs and tritons' horns sojourn as foreigners
on the mountains, eager to prove to Plato that even the
heights have undulated. But withal, by ebbing out, her orb
again underwent a formal mutation ; another, but the same.
Even now her shape undergoes local mutations, when [some
particular] spot is damaged when among her islands Delos is
;
now no more, Samos a heap of sand, and the Sibyl [is thus
proved] no liar ;^ when in the Atlantic [the isle] that was equal
in size to Libya or Asia is sought in vain ;^ when formerly a
side of Italy, severed to the centre by the shivering shock
of the Adriatic and the Tyrrhenian seas, leaves Sicily as its
relics; when that total swoop of discission, whirling back-
wards the contentious encounters of the mains, invested the
1 Alluding to the Sibylline oracles, in which we read (1. iii.), K«;

layôg ciy.y.o; hij, y.ai A'Âoj oilyi'Aog' and again (1. iv.), Aii'hog ovx, hi
Z'/jTôg, uoyjTôi Bs Tiroi'jrocrov Atj'Kov (Oehlcr).
2 See Apolorj. c. xi. med. ; ad Nat. 1. i. c. ix. mcd. ; Plato, Tlmxus^
pp. 24, 25 (Oehler).
!
sea with a novel vice, the vice not of spuing out wrecks,
but of devouring them The continent as well suffers from
!
heavenly or else from inherent

forces. Glance at Palestine.
Where Jordan's river
the arbiter of boundaries, [behold] a
is
vast waste, and a bereaved region, and bootless land And !
once [there were there] cities, and flourishing peoples, and

the soil yielded its fruits.^ Afterwards, since God is a
Judge, impiety earned showers of fire Sodom's day is over, :
and Gomorrah is no more and all is ashes and tlie neigh-

; ;
bour sea no less than the soil experiences a living death

Such a cloud overcast Etruria, burnino; down her ancient
Volslnil, to teach Campania (all the more by the ereption
of her Pompeii) to look expectantly upon her own mountains.
But far be [the repetition of such catastrophes] ! Would that
Asia, withal, were by this time without cause for anxiety
about the soil's voracity I Would, too, that Africa had once
for all quailed before the devouring chasm, expiated by the
treacherous absorption of one single camp !
^ Many other
such detriments besides have made innovations upon the
fashion of our orb, and moved [particular] spots [in it]. Very
great also has been the licence of wars. But it is no less irk-
some to recount sad details than [to recount] the vicissitudes

of kingdoms, [and to show] how frequent have been their
mutations, from Ninus, the progeny of Belus, onwards ; if
indeed Ninus was the first to have a kingdom, as the ancient

profane authorities assert. Beyond his time the pen is not
wont [to travel], in general, among you [heathens]. From
"'
the Assyrians, it may be, the histories of ''

recorded time "
begin to open. We, however, who are habitual readers of
divine histories, are masters of the subject from the nativity
of the universe* itself. But I prefer, at the present time,
^ Oehler's apt conjecture, " et solum sua dabat," is substituted for the
unintelligible " et solus audiebat" of the mss., which llig. skilfully but
ineffectually tries to explam.
- The " camp" of Cambyses, said by Herod, (iii. 2G) to have been
swallowed up in the Libyan Syrtes (Salni. in Oehler). It was one

detachment of his army. Milton tells similar tales of the " Scrboniau
bog." P. L. ii. 591-504.
3 ^vi. * Muudi.
186 TERTULLIANUS
joyous details, inasmucli as things joyous withal are subject to

mutation. In short, whatever the sea has washed away, the
heaven burned down, the earth undermined, the swôrd shorn
down, reappears at some other time by the turn of compen-
sation.^ For in primitive days not only was the earth, for
the greater part of her circuit, empty and uninhabited ; but
if any particular race had seized upon any part, it existed for
itself alone. And so, understandino; at last that all thino-s
worshipped themselves, [the earth] consulted to weed and

scrape her copiousness [of inhabitants], in one place densely
packed, in another abandoning their posts ; in order that
thence (as it wêre from grafts and settings) peoples from
peoples, cities from might be planted throughout every
cities,
region of her orb.^ Transmigrations were made by the swarms

of redundant races. The exuberance of the Scythians fer-
tilizes the Persians ; the Phoenicians gush out into Africa ; the
Phrygians give birth to the Romans; the seed of the Chaldeans
is led out into Egypt subsequently, wdien
; transferred thence,
it becomes the Jewish race.^ So, too, the posterity of Pler-
cules, in like wîse, proceed to occupy the Peloponnesus for the
behoof of Temenus. So, again, the Ionian comrades of Ne-
leus furnish Asia with new cities : so, again, the Corinthians,
with Archias, fortify Syracuse. But antiquity is by this
time a vain thing [to refer to], when our own careers are
before our eyes. How large a portion of our orb has the
present age* re-formed! how many cities has the triple power
^ "Alias versTira compensati redit ;" unless we may read ^^

reddit,^^
and take "versura" as a nominative: "the turn of compensation at

some other time restores."
2 This rendering, which makes tJie earth the subject, appears to give
at least an inteUigible sense to this hopelessly corrupt passage. Oehler's

pointing is disregarded ; and his rendering not strictly adhered to, as
being too forced. If for Oehler's conjectural " se demum intellegens"
we might read " se debere demum intellegens," or simply " se dehere
intellegens," a good sense might be made, thus " understanding at :
last" (or, simply, " understanding") " that it was her duty to cultivate
all [parts of her surface]."
^ Comp. Gen. xi. 26-xii. 5 with Acts vii. 2-4, 15, 45, and xiii. 17-19.
* Sseculum.
ON THE ASCETICS' 2IANTLE. 187
of our existing empire either produced, or else aunrmented, or

else restored While God favours so many Augusti unitedly^
!
how many populations have been transferred to other locali-

ties how many peoples reduced how many orders restored
! !
to their ancient splendour how many barbarians baffled

! In !
truth, our orb is the admirably cultivated estate of this em-

pire ; every aconite of hostility eradicated ; and the cactus
and bramble of clandestinely crafty familiarity^ wholly up-
torn ; and [the orb itself] delightsome beyond the orchard of
Alcinoiis and the rosary of Midas. Praising, therefore, our
orh in its mutations, why do you point 'the finger of scorn at
a man f
Chap. hi. —Beasts similarly subject to the laio of

mutation.
Beasts, too, instead of a garment^ change their /or???. And

yet the peacock withal has plumage for a garment, and a
garment indeed of the choicest; nay, in the bloom of his
neck richer than any purple, and in the effulgence of his
back more gilded than any edging, and in the sweep of his
tail more flowing than any train many-coloured, diverse- ;
coloured, and versi-coloured ; never itself, ever another, albeit

ever itself when other in a word, mutable as oft as move-
;
able. The serpent, too, deserves to be mentioned, albeit not

in the same breath as the peacock for he too wholly changes
;
—
what has been allotted him his hide and his age if it is :
true, [as it is,] that when he has felt the creeping of old age
throughout him, he squeezes himself into confinement ; crawls
into a caveand out of his skin simultaneously and, clean ;
shorn on the spot, immediately on crossing the threshold

leaves his slough behind him then and there, and uncoils
himself in a new youth : with his scales his years, too, are
repudiated. The hyena, if you observe, is of an annual sex,
alternately masculine and feminine. I say nothing of the

stag, because himself withal, the witness of his own age,
1 Oehler understands this of Clodius Alhinus, and the Augusti men-
tioned above to be Severns and his two sons Antoninus and Geta. But
see Kaye, pp. 36-39 (ed. 3, 1845).
188 TERTULLIANUS
feeding on the serpent, languishes — from the effect of the

poison — into youth. There is, withal,
"A tardigrade field -haunting quadruiêd,
Humble and rough."
The tortoise of Pacuvius, you think ? No. There is another
beastling which the versicle fits; in size, one of the moderate
exceedingly, but a grand name. If, without previously know-
ing him, you hear you will at once appre-
tell of a chameleon,
hend something yet more huge united with a lion. But
when you stumble upon him, generally in a vineyard, his
whole bulk sheltered beneath a vine leaf, you will forthwith
laugh at the egregious audacity of the name, inasmuch as
there is no moisture even in his body, though in far more
minute creatures the body is liquefied. The chameleon is
a living pellicule. His headkin begins straight from his
spine, for neck he has none and thus reflection is hard for
:
-^
him but, in circumspection, his eyes are outdarting, nay,

;
they are revolving points of light. Dull and weary, he scarce

raises from the ground, but drags, his footstep amazedly,
—
and moves forward, he rather demonstrates, than takes, a
step : ever fasting, to boot, yet never fainting ; agape he
feeds ; heaving, bellowslike, he ruminates ; his food wind.
Yet withal the chameleon is able to effect a total self-mutation,
and that is all. For, whereas his colour is properly one, yet,
whenever anything has approached him, then he blushes.
To the chameleon alone has been o
g-ranted — as our common
saying has it — to sport with his own hide.
Much had to be said in order that, after due preparation,
we might arrive at man. From whatever beginning you
admit him as springing, naked at all events and ungarmented
he came from his fashioner's hand: afterwards, at length,
without waiting for permission, he possesses himself, by a
premature grasp, of wisdom. Then and there hastening to
forecover what, in his newly it was not yet due made body,
to modesty [to forecover], he surrounds himself meantime
with fig-leaves subsequently, on being driven from the
:
^ Rcflccti : perhaps a play upon the word = to turn back, or (mentally)

to reflect.
confines of liis birthplace because he had sinned, he went,

skinclad, to the world -^
as to a mine."^
But these are secrets, nor does their knowledge appertain
to all. Come, let us hear from your own store [a store] —
which the Egyptians narrate, and Alexander^ digests, and his
—
mother reads touching the time of Osiris,^ when Amnion,
rich in sheep, comes to him out of Libya. In short, they tell
us that Mercury, v/hen among them, delighted with the soft-
ness of a ram which he had chanced to stroke, flayed a little
ewe ; and, while he persistently tries and (as the pliancy of
the material invited him) thins out the thread by assiduous
traction, wove it into the shape of the pristine net which he
had joined with strips of linen. But you have preferred to
assign all the management of wool-work and structure of the
loom to Minerva whereas a more diligent workshop was pre-
;
sided over by Arachne. Thenceforth material [was abundant].

Nor do I speak of the sheep of Miletus, and Selge, and Aiti-
num, or of those for which Tarentum or Boetica is famous,
Avith nature for their dyer : but [I speak of the fact] that
shrubs afford you clothing, and the grassy parts of flax, losing
their greenness, turn white by washing. Nor was it enough
to plant and soio your tunic, unless it had likewise fallen

to your lot to fish for raiment. For the sea withal yields
fleeces, inasmuch as the more brilliant shells of a mossy
wooliness furnish a hairy stuff. Further : it is no secret
that the silkworm —a species of wormling it is
— presently
reproduces safe and sound [the fleecy threads] which, by
drawing them through the azV, she distends more skilfully
than the dial-like webs of spiders, and then devours. In like
manner, if you kill it, the threads which you coil are forth-
with instinct with vivid colour.
1 Orbi.
2 i.e. a place whicli lie was to work, as condemned criminals worked
mines. Comp. de Pit. c. xxii. sub init. ; and see Gen. ii. 25 (in LXX.
iii. 1), iii. 7, 21-24.
Alexander Polyliistor, who dedicated his books on the
3 affairs of the
Phrygians and Egyptians to his mother (Rig. in Oehlcr).

* The Egyptian Liber, or Bacchus. See de Cor. c. vii. (Rig. in
Oehler).
—
190 TEUTULLIANUS
The
ingenuities, therefore, of the tailoring art, superadded
to,and following up, so abundant a store of materials first —
with a view to covering humanity, where Necessity led the
way and subsequently with a ^dew to adorning withal, ay,
;
and inflating it, where Ambition followed in the wake

have promulgated the various forms of garments. Of which
forms, part are worn by particular nations, without being com-
mon to the rest part, on the other hand, universally, as being
;
useful to all as, for instance, this Mantle, albeit it is more

:
Greek [than Latin], has yet by this time found, in speech, a

home in Latium. With the word the garment entered. And
accordingly the very man who used to sentence Greeks to
extrusion from the cit}^, but learned (when he was now ad-
vanced in years) their alphahef and speech the selfsame —
Cato, by baring his shoulder at the time of his pr^torship,
showed no less favour to the Greeks by his mantle-like
garh.
Chap. iv. — Change not always improvement.

Why, now, if Romanism is salvation to every one, are you
nevertheless Greek to a degree, even in jDoints not honour-
able ? Or else, if it is not so, whence in the world is it that
provinces which have had a better training, provinces which
nature adapted rather for surmounting by hard struggling
the difficulties of the soil, derive the pursuits of the wrest-
ling-ground — pursuits which fall into a sad old age-^ and
labour in vain —and the unction with mud,^ and the rolling
in sand, and the dry dietary ? Whence comes it that some of
our Numidians, with their long locks made longer by horsetail
plumes, learn to bid the barber shave their skinclose, and to
exempt crown alone from the knife ? Whence comes
their
it that men shaggy and hirsute learn to teach the resin ^ to
feed on their arms with such rapacity, the tweezers to weed
^ Male senescentia. Eig. (as quoted by Oeliler) seems to interpret,

" wliicli entail a feeble old age." Oebler himself seems to take it to mean
" pm^suits whicli are growing very old, and toiling to no purpose."
2 Or, as some take it, with wax (Oehler).
* Used as a depilatory.
;
their cliin so thievishly? A prodigy it is, that all this

should be done Avithout the Mantle ! To the ^Mantle apper-
tains this ^Yhole Asiatic practice What hast thou, Libya,
!
and thou, Europe, to do with athletic refinements, which

thou knowest not how to dress ? For, in sooth, what kind
of thing is it to practise Greekish depilation more than
Greekish attire ?
The transfer of dress approximates to culpability just in so
far as it is not custom, but nature, which suffers the chano-e.
There is a wîde enough difference between the honour due
to time, and religion. Let Custom show fidelity to Time,
Nature to God. To Nature, accordingly, the Larisstean
hero ^ gave a shock by turning into a virgin he who had ;
been reared on the marrows of wild beasts (whence, too, was

derived the composition of his name, because he had been a
stranger with his lips to the taste of teats ^) he who had ;
been reared by a rocky and wood-haunting and monstrous

trainer ^ in a stony school. You would bear patiently, if it
were in a boi/'s case, his mother's solicitude but he at all ;
events wâs already be-haired, he at all events had already

secretly given proof of his manhood to some one,* when he
consents to wear the flowing stole,'^ to dress his hair, to cul-
tivate his skin, to consult the mirror, to bedizen his neck
effeminated even as to his ear by boring, whereof his bust at
Sigeum still retains the trace. Plainly afterwards he turned
soldier : for necessity restored him his sex. The clarion had
sounded of battle : nor were arms far to seek. " The steel's
self," says [Homer], '^
attracteth the hero." ^ Else if, after
had persevered in his
that incentive as well as before, he
maidenhood, he might withal have been married! Behold,
accordingly, mutation ! A monster, I call him, —a double
monster : from man to woman ; by and by from woman to
1 Achilles.
2 Wx,i7rAsvs from d privative, and ^c^lTôg, the lip. See Oehler.

:
^ The Centaur Chiron, namely.

^ Deianira, of whom he had begotten Pyrrhus (Oehler).
^ See the note on this word in de Idol. c. xviii.
« Horn. Od. xvi. 291 (Oehler).
:
192 TERTULLIANUS
man : whereas neither ouMit the truth to have been belied,

nor the deception confessed. Each fashion of changing
\Yas evil : the one opposed to nature, the other contrary to
safety.
Still more diso-raceful was the case when lust transfio-ured
a man in his dress, than when some maternal dread did so
and yet adoration is offered by you to me, whom you ought
to blush at, — that Clubshaftandhidebearer, who exchanged
for womanly attire the whole proud heritage of his name !
Such licence was granted to the secret haunts of Lydia,-^

that Hercules was prostituted in the person of Omphale,
and Omphale in that of Hercules. Where were Diomed
and his gory mangers ? where Busiris and his funereal
altars ? where Geryon, triply one ? The club preferred still
to reek with their brains when it was being pestered with
unguents ! The now veteran [stain of the] Hydra's and of
the Centaurs' blood upon the shafts was gradually eradi-
cated by the pumice-stone, familiar to the hair-pin ! while
voluptuousness insulted over the fact that, after transfix-
ing monsters, they should perchance sew a coronet ! No
sober woman even, or heroine^ of any note, would have
adventured her shoulders beneath the hide of such a beast,
down and deodo-
unless after long softening and smoothening
Omphale's house, I hope, was effected by
rization (which in
balsam and fenugreek-salve I suppose the mane, too, sub-
:
mitted to the comb) for fear of getting her tender neck

imbued with lionly toughness. The yawning mouth stuffed
with hair, the jaw-teeth overshadowed amid the forelocks, the
whole outraged visage, would have roared had it been able.
Nemea, at all events (if the spot has any presiding genius),
groaned : for then she looked around, and saw that she had
lost her lion. What sort of beino" the said Hercules was in
Omphale's silk, the description of Omphale in Hercules' hide
has inferentially depicted.
^ Jos. Mercer, quoted by Oeliler, appears to take the meaning to be^

*'to his clandestine Lydian concubine 5" but that rendering does not
seem necessary.
2 Viraginis ; but perhaps = virginis. See the Vulg. in Gen. ii. 23.
—;
Butj again, lie who had formerly rivalled the Tirynthian^

— the pugilist Cleomachus —subsequently, at Olympia, after
losing by mascuhne sex by an incredible mutation
efflux his
— bruised within his skin and without, worthy to be wa'eathed
among the '• Fullers" even of Novius," and deservedly com-
memorated by the mimographer Lentulus in his Catinensians
— did, of course, not only cover with bracelets the traces
left by [the bands of] the cestus, but likewise supplanted
the coarse ruggedness of his athlete's cloak wîth some super-
finely wrought tissue.
Of Physco and Sardanapalus I must be silent, whom, but

for then- eminence in lusts, no one would recognise as kings.
But I must be silent, for fear lest even theu set up a mutter-
ing concerning some of your Caesars, equally lost to shame
for fear lest a mandate have been given to canine ^ constancy
to point to a Caesar impurer than Physco, softer than Sar-
danapalus, and indeed a second Nero.^
Nor less warmly does the force of vainglory also work
for the mutation of clothing, even while manhood is preserved.
Every affection is a heat when, however, it is blown to
:
[the flame of] afeciationj forthwith, by the blaze of glory,

it is an ardour. From this fuel, therefore, you see a great
king^ —
inferior only to his glory seething. —
Pie had con-
quered the Median race, and was conquered by Median garb.
Doffing the triumphal mail, he degraded himself into the
captive trousers ! The breast dissculptured with scaly bosses,
by covering it with a transparent texture he bared ;
panting
still after the work of war, and (as it were) softening, he
extinguished it with the ventilating silk! Not sufficiently
swelling of spirit was the Macedonian, unless he had like-
-wise found delight in a highly inflated garb : only that phi-
1 i.e. Hercules.
2 Or, " wliicli are
now attributed to Novius." Novius was a writer of
that kind of farce called " Atellanse fabulse " and one of liis farces
;
or one attributed to him in Tertullian's day —was called "The Fullers."

2 i.e. cynical comp. de Pa. c. ii. ad init.
;
* i.e. Domitian, called by Juv. calvum Neronem, Sat. iv. 38.

^ Alexander.
TERT. — VOL. III. N
;
194 TERTULLIANUS
losophers withal (I believe) themselves affect somewhat of

that kind ; for I hear that there has been [such a thing
as] philosophizing in purple. If a philosopher [appears] in
purple, w4iy not in gilded slippers ^ tooFor a Tyrian ^ ta
?
be shod in anything but gold, is by no means consonant with

Greek habits. Some one will say, '' Well, but there was
another ^ who wore silk indeed, and shod himself in brazen
sandals." Worthil}^, indeed, in order that at the bottom of
his Bacchantian raiment he might make some tinkling sound,
did he walk in cymbals But if, at that moment, Diogenes
!
had been barking from his tub, he would not [have trodden
—
on him"^] with muddy feet as the Platonic couches witness
— but would have carried Empedocles down bodily to the
secret recesses of the Cloacinee ^ in order that he who had
;
madly thought himself a celestial being might, as a gody

salute first his sisters,^ and afterwards men. Such garments,,
therefore, as alienate from nature and modesty, let it be
allowed to be just to eye fixedly and point at with the finger
and expose to ridicule by a nod. Just so, if a man were to
wêar a dainty robe trailing on the ground with Menander-
like effeminacy, he would hear applied to himself that which
the comedian says, " What sort of a cloak is that maniac
wasting ? " For, now that the contracted brow of censorial
vigilance is long since smoothed down, so far as reprehension
is concerned, promiscuous usage offers to our gaze freedmen
in equestrian garb, branded slaves in that of gentlemen, the
notoriously infamous in that of the freeborn, clowns in that
of city-folk, buffoons in that of lawyers, rustics in regi-
mentals ; the corpse-bearer, the pimp, the gladiator trainer^
^ Comp. de Idol. c. viii.med.

2 i.e. one who affects Tyrian dress — dresses in Tyrian purple.
Empedocles (Salm. in Oehler).
3
^ I have adopted Oehler's suggestion, and inserted these words.
^ i.e. of Cloacina or Cluacina (= "the Purifier," a name of Yenus
comp. White and Kiddle), which Tertullian either purposely connects

with " cloaca," a sewer (with which, indeed, it may be really connected,
as coming derivatively from the same root), and takes to mean " the
nymphs of the sewers " apparently.
^ The nymphs above named (Oehler).
clothe themselves as you do. Turn, again, to females. You

have behold what Csecina Severus pressed upon the grave
to
attention of the senate —
matrons stoleless in public. In fact,
the penalty inflicted by the decrees of the augur Lentulus
upon any matron who had thus cashiered herself was the
same as for fornication ; inasmuch as certain matrons had
sedulously promoted the disuse of garments which were the
evidences and guardians of dignity, as being impediments to
the practising of prostitution. But now, in their self-pro-
stitution, in order that they may the more readily be ap-
proached, they have abjured stole, and chemise, and bonnet,
and cap ;
yes, and even the very litters and sedans in which
they used to be kept in privacy and secrecy even in public.
But while one extinguishes her proper adornments, another
blazes forth such as are not hers. Look at the street-
walkers, the shambles of popular lusts ;
[look] also at the
female self-abusers with their sex ; and, if it is better to with-
draw your eyes from such shameful spectacles of publicly
slaughtered chastity, yet do but look with eyes askance, [and]
you wîll at And, while the
once see [them to be] matrons !
overseer of brothels airs her swelling and consoles her silk,
—
neck more impure than her haunt with necklaces, and in- —
serts in the armlets (which even matrons themselves wôuld,
of the guerdons bestowed upon brave men, without hesitation
have appropriated) hands privy to all that is shameful, [while]
she fits on her impure leg the pure white or pink shoe why ;
do you not stare at such garbs ? or, again, at those which

falsely plead religion as the supporter of their novelty ? while
for the sake of an all-white dress,and the distinction of a fillet,
and the some are initiated into [the
privilege of a helmet,
mysteries of] Ceres ; while, on account of an opposite hanker-
ing after sombre raiment, and a gloomy woollen covering
upon the head, others run mad in Bellona's temple ; while
the attraction of surrounding themselves with a tunic more
broadly striped with purple, and casting over their shoulders
a cloak of Galatian scarlet, commends Saturn [to the affec-
tions of others]. When this Mantle itself, arranged with
more rigorous care, and sandals after the Greek njodel, serve
:
196 TERTULLIANUS
to flatter iEsculapIus,-'^ how mucli more sliouki you then

accuse and assail it with your eyes, as being guilty of super-
stition — albeit superstition simple and unaffected ? Cer-
tainly, when first it clothes this wisdom
which renounces "
superstitions with all their vanities, then most assuredly is the

Mantle, above all the garments in which you array your
gods and goddesses, an august robe and, above all the caps;
and tufts of your Salii and Flamines, a sacerdotal attire.

Lower your eyes, I advise you, [and] reverence the garb, on
the one ground, meantime, [without waiting for others,] of
being a renouncer of 3'our error.
Chap. y. — Virtues of the Mantle. It pleads in its own

dejence.
" Still," say you, ^'

must we thus change from gown^ to
Mantle?" Why, what if from diadem and sceptre? Did
Anacharsis change otherwise, when to the royalty of Scythia
he preferred philosophy ? Grant that there be no [miracu-
lous] signs in proof of your transformation for the better
there is somewhat which this your garb can do. For, to
begin with the simplicity of its uptaking it needs no tedious :
arrangement. Accordingly, there is no necessity for any

artist formally to dispose its wrinkled folds from the beginning
a day beforehand, and then to reduce them to a more finished

^
elegance, and to assign to the guardianship of the stretchers
the whole figment of the massed boss subsequently, at day- ;
break, first gathering up by the aid of a girdle the tunic

which it were better to have woven of more moderate length
[in the first instance], and, again scrutinizing the boss, and
rearranging any disarrangement, to make one part prominent
on the left, but (making now an end of the folds) to draw
backwards from the shoulders the circuit of it whence the
hollow is formed, and, leaving the right shoulder free, heap
it stillupon the left, with another similar set of folds reserved
for the back, and thus clothe the man with a burden In !
short, I will persistently ask your own conscience, What is your
^ i.e. are worn by Lis votaries. ^ i.e. Christianity. Cf. 1 Cor. ii. 6, 7.
^ Toga, •*
Or, " forcipes."
—
ON TEE ASCETICS' MANTLE. 107
first sensation in wearing your gown? Do you feel yourself

clad, or laded? wearing a garment, or carrying it? If you
shallanswer negatively, I will follow you home I will see what ;
you hasten to do immediately after crossing your threshold.

There is really no garment the doffing whereof congratulates
a man more than the gown's does.-*- Of shoes we say nothing
— implements as they are of torture proper to the gown, most
imcleanly protection to the feet, yes, and false too. For who
would not find it expedient, in cold and heat, to stiffen with feet
bare rather than in a shoe with feet bound ? A mighty muni-
tion for the tread have the Venetian shoe-factories provided
in the shape of effeminate boots Well, but, than the Mantle !
r.othing is more expedite, even if it be double, like that of

Crates." Nowhere is there a compulsory waste of time in
dressing yourself [in it], seeing that its whole art consists in
loosely covering. That can be effected by a single circum-
jection, and one in no case inelegant ^ thus it wholly covers :
every part of the man at once. The shoulder it either ex-

poses or encloses :
* in other respects it adheres to the shoul-
der ; it has no surrounding support ; it has no surrounding
tie ; it has no anxiety as to the fidelity with which its folds
keep their place; easily it manages, easily readjusts itself:
even in the doffing it is consigned to no cross until the mor-

row. If any shirt is worn beneath it, the torment of a girdle
is superfluous : if anything in the way of shoeing is worn, it
is a most cleanly work -^ or else the feet are rather bare,
^ Of course the meaning is, "on the doffing of which a man con-
gratulates hunself more," etc. ; hut TertuUian as were personifies the
it
act of doffing, and represents it as congratulating the doffer and I ;
have scrupulously retained all his extravagances, believing them (in the
present treatise at least) to be intentional.
^ A Cycic philosopher.
2 " Inhumano ;
" or, perhaps, " involving superhuman effort,"
* Oehler attempts to defend the reading, " humcnira velans
common
cxponit vel includit " ; but the correction of Sahnasius and Lud. de la
Cerda which he quotes, " vd exponit," is followed in preference. If
Oehler's reading be retained, we may render " a covering for the :
shoulder, exposes or encloses it at will."

it
^ i.e. the " shoeing" appropiate to the vmntle will consist at most of
sandals; " slwes'" being (as has been said) suited to the \joicn.
198 TERTULLIANUS
more manly, at all events, [if bare,] than in shoes. These

[pleas I advance] for the Mantle in tlie meantime, in so far
as you have defamed it by name. Now, however, it chal-
lenges you on the score of its function withal. " I," it
says, '•'•
owe no duty to the forum, the election-ground, or
the senate-house ; I keep no obsequious vigil, preoccupy no
platforms, hover about no pr^torian residences; I am not
odorant of the canals, am not adorant of the lattices, am no
constant wearer out of benches, no wholesale router of laws,
no barking pleader, no judge, no soldier, no king I have :
withdrawn from the populace. My only business is with

myself except that other care I have none, save not to care.
:
The better life you would more enjoy in seclusion than in

publicity. But you will decry me as indolent. Forsooth, we ^
are to live for our country, and empire, and estate.' Such
used,^ of old, to be the sentiment. None is born for another,
being destined to die for himself. At all events, when we
come and Zenones, you give the epithet of
to the Epicuri
^ sages '
whole teacherhood of Quietude, who have con-
to the
secrated that Quietude with the name of supreme' and '
' unique pleasure.

' Still, to some extent it will be allowed,
even to me^ to confer benefit en the public. From any and

every boundary-stone or altar it is my wont to prescribe medi-
cines to morals —
medicines which will be more felicitous in
conferring good health upon public affairs, and states, and
empires, than your works are. Indeed, if I proceed to en-
counter you with naked foils, gowns have done the common-
wealth more hurt than cuirasses. Moreover, I flatter no vices ;
I give quarter no lethargy, no slothful encrustation. I apply

to
the cauterizing iron to the ambition which led M. Tullius to
buy a circular table of citron-wood for more than £4000,^ and
Asinius Gallus to pay twice as much for an ordinary table
of the same Moorish wood (Hem at what fortunes did!
^ " Erat " — Oehler, who refers to " errat " as the general reading, and
(if adopted) renders: "This sentiment errs (or wanders) in all direc-
tions ;" making olim= passim.
2 Beckoning the 1000 sesterces at their pre- Augustan value, £8,
17s. Id.
they value woody dapplings !), or, again, Suila to frame dishes
of an hundred pounds' weight. I fear lest that balance be
small, when a Drusillanus (and he withal a slave of Claudius !)
constructs a tray -^
of the weight of 500 lbs. !
— a tray indis-
pensable, perchance, to the aforesaid tables, for which, if a
workshop was ought to have been erected a
erected,^ there
dining-room too. Equally do I plunge the scalpel into the
inhumanity which led Vedius Pollio to expose slaves to fill
the bellies of sea-eels. Delighted, forsooth, with his novel
savagery, he kept land-monsters, toothless, clawless, horn-
less it was his pleasure to turn perforce into wild beasts his
:
fish,which (of course) were to be forthwith cooked, that in

their entrails he himself withal might taste some savour of
the bodies of his own slaves. I will forelop the glutton}^
which led Hortensius the orator to be the first to have the
heart to slay a peacock for the sake of food ; which led
Aufidius Lurco to be the first to vitiate meat with stuffing,
and by the aid of forcemeats to raise them to an adulterous^
£avour ; which led Asinius Celer to purchase the viand of a
single mullet at nearly £50 * which led iEsopus the actor
;
to preserve in his pantry a dish of the value of nearly £800,

made up of birds of the selfsame costliness [as the mullet
aforesaid], consisting of all the songsters and talkers ; which
led his son, have the hardihood to
after such a titbit, to
hunger after somewhat yet more sumptuous for he swal- :
—
lowed down pearls costly even on the ground of their name
— I suppose for fear he should have supped more beggarly
than his father. I am silent as to the Neros and Apicii and
Eufi. I will give a cathartic to the impurity of a Scaurus,
and the gambling of a Curius, and the intemperance of an
Antony. And remember that these, out of the many [whom
—
I have named], were gownsmen such as among the mantled
^ "Promulsis" —a tmy on which the Jirst course ("promulsis" or

^^ antecoena") was served, otherwise called " promulsidare."
2 As Pliny (quoted by Oehler) tells us was the case.
3 Or, " adulterated."
* Reckoning the 1000 sesterces at the post- Augustan value, £7,

IGs. 3d.
!
200 TEBTULLIANUS.
men you would not easily find. These purulencies of a

state who will eliminate and exsuppurate, save a bemantled
f-;peech ?
Chap. vi. —Further distinctions, and crowning glory,
of the mantle.
" '
With speech/ says [my antagonist], '
you have tried
to persuade me, — a most sage medicament.' But, albeit
utterance be mute — impeded by infancy or else checked by
baslifulness, for life is content with an even tongueless philo-
—
sophy my very cut is eloquent. philosopher, in fact, A
is heard so long as he is seen. My very sight puts vices to
the blush. Who suffers not, when he sees his own rival ?
Who can bear to gaze ocularly at him at whom mentally he
cannot ? Grand is the benefit conferred by the Mantle, at
the thought whereof moral improbity absolutely blushes.
Let philosophy now see to the question of her own profitable-
ness ; for she is not the only associate whom I boast. Other
scientific arts of public utility I boast. From my store are
clothed the first teacher of the forms of letters, the first ex-
plainer of their sounds, the first trainer in the rudiments of
arithmetic, the grammarian, the rhetorician, the sophist, the
medical man, the poet, the musical timebeater, the astrologer,
and the birdgazer. All that is liberal in studies is covered
by my four angles, True but all these rank lower than
^
;
Roman knights.' Well but your gladiatorial trainers, and

;
all their ignominious following, are conducted into the arena

hegowned. This, no doubt, will be the indignity implied in
! '
'-
From gown to Mantle " Well, so speaks the Mantle.
But I confer on it likewise a fellowship with a divine sect
and discipline. Joy, Mantle, and exult A better philo- !
sophy has now deigned to honour thee, ever since thou hast
begun to be a Christian's vesture
AN ANSWER TO THE JEWS,
Chap. i. — Occasion of ivriting. Relative position of Jews

and Gentiles illustoîted.
IT happened very recently a dispute was held be-

tween a Christian and a Jewish proselyte. Alter-
nately with contentious cable they each spun
out the day until evening. By the opposing
diuj moreover, of some partisans of the individuals, truth
began to be overcast by a sort of cloud. It was therefore
our pleasure that that which, owing to the confused noise
of disputation, could be less fully elucidated point by point,
should be more carefully looked into, and that the pen should
determine, for reading purposes, the questions handled.
For the occasion, indeed, of claiming Divine grace even
for the Gentiles derived a pre-eminent fitness from this fact,
that the man who set up to vindicate God's Law as his
own was of the Gentiles, and not a Jew "of the stock
of the Israelites."^ For this fact —that Gentiles are ad-
missible to God's Law— is enough to prevent Israel from
priding himself on the notion that ^-thc Gentiles arc ac-
counted as a little drop of a bucket," or else as "dust out
of a threshing-floor:"^' although we have God Himself as
an adequate engager and faithful promlser, in that lie pro-
mised to Abraham that "in his seed should be blest all
1 Comp. Phil. iii. 5.
See Isa. xl. 15 " dust of the Icdance,'' Eng. vcr. po:r-/i ^vyou, LXX.
2 :
;
For the expression " Just out of a threshing-floor," however, see Pd. i.
4, Dan. ii. 35.
201
—
202 TERTULLIANUS.
nations of the earth ;"^ and that^ out of the womb of Rebecca
^^two peoples and two nations were about to proceed,"^
of course those of the Jews, that is, of Israel ; and of the
'Gentiles, that is, ours. Each, then, was called a "people"

and a "nation;" lest, from the nuncupative appellation, any
should dare to claim for himself the privilege of grace. For
God ordained "two peoples and two nations" as about to
proceed out of the womb of one female : nor did grace* make
-distinction in the nuncupative appellation, but in the order of
birth ; to the effect that, whichever was to be prior in pro-
ceeding from the womb, should be subjected to " the less,"
that is, the posterior. For thus unto Rebecca did God
speak :
" Two nations are in thy womb, and two peoples
shall be divided from thy belly and people shall overcome
;
people, and the greater shall serve the less." ^ Accordingly,

since the "people" or "nation" of the Jews is anterior in
time, and "greater" through the grace of primary favour
in the Law, whereas ours is understood to be " less" in the
age of times, as having in the last era of the world ^ attained
the knowledge of divine mercy beyond doubt, [as we learn]
:
through the edict of the divine utterance, the " prior" and
^^ greater" people —
that is, the Jewish —
must necessarily serve
the "less;" and the "less" people —
that is, the Christian-
overcome the "greater." For, withal, according to the
memorial records of the divine Scriptures, the " people" of
the —
Jews that is, the more ancient quite forsook God, —
and did degrading service to idols, and, abandoning the
Divinity, was surrendered to images; while "the people"
said to Aaron, "Make ns gods to go before us."^ And
when the gold out of the necklaces of the females and the
^ See Gen. xxii. 18 and cornp. Gal. iii. 16, and the references in
;
both places.
2 This promise may be said to have been given " to Abraham," because
(of course) he was still living at the time as we see by comparing Gen.
;
xxi. 5 with XXV. 7 and 26. See, too, Heb. xi. 9.

" See Gen. xxv. 21-23, especially in the LXX.; and comp. Rom. ix.
10-13.
^ Or, " nor did He make, by grace, a distinction."
e SsecuK. 6 Ex. xxxii. 1, 23 ; Acts vii. 39, 40.
AN ANSWER TO THE JEWS. 203
rings of the men had been wholly smelted by fire, and there
had come forth a calf-like head, to this figment Israel with
one consent (abandoning God) gave honour, saying, " These
are the gods who ejected us from the land of Egypt." ^ For •
thus, in the later times in which kings were governing them,

did they again, in conjunction with Jeroboam, worship golden
kine, and groves, and enslave themselves to Baal.^ Whence
is proved that they have ever been depicted, out of the
volume of the divine Scriptures, as guilty of the crime of

idolatry; whereas our ^'
less" —that is,posterior "people,"—
quitting the idols which formerly it used slavishly to serve,
has been converted to the same God from whom Israel, as
we have above related, had departed.^ For thus has the
^Mess" — that is, posterior — "people" overcome the "greater
people," while it attains the grace of divine favour, from
which [grace] Israel has been divorced.
Chap. ii. — The law anterior to Moses.
Stand we, therefore, foot to foot, and determine we the

sum and substance of the actual question within definite lists.
For why should God, the Founder of the universe, the

Governor of the whole world,* the Fashioner of humanity,
the Sower ^ of universal nations, be believed to have given a
law through Moses to one people, and not be said to have
assigned it to all nations ? For, unless He had given it to
all, by no means would He have habitually permitted even
proselytes out of the nations to have access to it. But as —

is congruous with the goodness of God, and with His equity,
as the Fashioner of mankind —

He gave to all nations the
selfsame law, which at definite and stated times He enjoined
should be observed, when He willed, and through whom He
willed, and as He willed. For in the beginning of the
1 Ex. xxxii. 4 : comp. Acts vii. 38-41 ; 1 Cor. x. 7 ; Ps. cvi. 19-22.
2 Comp. 1 Kings xii. 25-33 2 Kings xvii. 7-17; (in LXX. 3 and 4
Kings). The Eng. ver. speaks of "calves;" the LXX, call them "heifers."
3 Comp. 1 Thess. i. 9, 10. ^ Mimdi.
^ Comp. Jer. xxxi. 27 (in LXX. it is xxxviii. Hos. 23 Zech.
27) ;
ii. ;
X. 9 ; Matt. xui. 31-43.

;
204 TERTULLIANUS.
world He gave to Adam himself and Eve a law, that they

were not to eat of the fruit of the tree planted in the midst
of paradise but that, if they did contrariwise, by death they
;
were to die/ Which law had continued enough for them,

had it been kept. For in this law given to Adam we re-
cognise in embryo^ all the precepts which afterwards sprouted
forth when given through Moses that is, Thou shalt love ;
the Lord thy God from thy whole heart and out of thy
whole soul ; Thou shalt love thy neighbour as thj^self ;^ Thou
shalt not kill Thou shalt not commit adultery Thou shalt
; ;
not steal; False witness thou shalt not utter; Plonour thy
father and mother and. That which is another's
; thou shalt
not covet. For the primordial law was given to
and Adam
Eve in paradise, as the womb of all tlie precepts of God.
In short, if they had loved the Lord their God, they would
not have contravened His precept; if they had habitually
loved their neighbour that is, themselves* they would not — —
have believed the persuasion of the serpent, and thus would
not have committed murder upon themselves,* by falHng ^
from immortality, by contravening God's precept; from
theft also they would have abstained, if they had not
stealthily tasted of the fruit of the tree, nor had been
anxious to skulk beneath a tree to escape the view of the
Lord their God nor would they have been made partners
;
with the falsehood-asseverating devil, by believing him that

they would be "like God;" and thus they would not have
offended God either, as their Father, who had fashioned
them from clay of the earth, as out of the womb of a
mother if they had not coveted another's, they would not
;
have tasted of the unlawful fruit.

Therefore, in this general and primordial law of God, the
observance of which, in the case of the tree's fruit. He had
1 See Gen. ii. IG, 17, iii. 2, 3. i

^ Condita.
^ Dcut. vi. 4, 5 ; Lev. xix. 18 comp. Matt. xxii. 34-40 Mark xii.
: ;
28-34 ; Luke x. 25-28 ; and for the rest, Ex. xx. 12-17 Deut. v. 16-21
;
Eom. xiii. 9.
^ Seraetipsos. ? Eacli other.
^ Excideudo ; or, perhaps, " by self-excision," or " mutual excision."
^xY ANSWER TO THE JE)rS. 205
sanctioned, we recognise enclosed all the precepts specially of

the posterior Law, which germinated when cZisclosed at their
proper times. For the subsequent superinduction of a law
is the work of the same Being who had before premised
a precept; since it is His province withal subsequently to
train, who had before resolved to form, righteous creatures.
For what wonder if He extends a discipline who institutes
it ? if He advances In short, before the Law of
who begins ?
Moses,-^ written in stone-tables, I contend that there was a

law unwritten, which was hahitually understood naturally,
and by the fathers was habitually kept. For whence was
Noah '^ found rio;hteous," " if in his case the ricrhteousness
of a natural law had not preceded ? Whence was Abraham
accounted "a friend of God,"^ if not on the ground of
equity and righteousness [in the observance] of a natural
law ? Whence was Melchizedek named '' priest of the most
high God,"* if, before the priesthood of the Levitical law,
there were not Levites who were wont to offer sacrifices to
God ? For thus, after the above-mentioned patriarchs, was
the Law given to Moses, at that [well-known] time after
their exode from Egypt, after the interval and spaces of four
hundred In fact, it was after Abraham's ^' four hun-
years.
dred and thirty years "^" that the Law was given. Whence
we understand that God's law was anterior even to Moses,
and was not first [given] in Horeb, or in Sinai and in the
desert, but was more ancient [existing] first in paradise, ;
subsequently re-formed for the patriarchs, and so again for

the Jews, at definite periods : so that we are not to give
heed to Moses' Law as to the primitive law, but as to a
subsequent, which at a definite period God has set forth to
the Gentiles too, and, after repeatedly promising so to do
through the prophets, has re-formed for the better ; and has
1 Or, " the Law written for Moses in stone-tables."

^ Gen. comp. Heb.
vi. 9, vii.
1 ; xi. 7.
3 See Isa. xli. 8 Jas. ii. 23.
;
4 Gen. xiv. 18 Ps. ex. (cix. in

; LXX.) 4 ; Heb. v. 10, vii. 1-3, 10,
15, 17.
^ Comp. Gen. xv. 13 with Ex. xii. 40-12 and Acts vii. G.
;
206 TERTULLIANUS.
premonished [men] that it should come to pass that, just as

" the law was given through Moses" at a definite time, so it
-^
should be believed to have been temporarily observed and kept.

And let us not annul this power which God has, which re-
forms the law's precepts answerably to the circumstances
of the times, with a view to man's salvation. In fine, let
him who contends that the Sabbath is still to be observed as
a balm of salvation, and circumcision on the eighth day
because of the threat of death, teach us that, for the time
past, righteous men kept the Sabbath, or practised circum-
cision,and were thus rendered "friends of God." For if
circumcision purges a man, since God made Adam uncir-
cumcised, why did He not circumcise him, even after his
sinning, if circumcision purges ? At all events, in settling
him in paradise. He appointed one uncircumcised as colonist
of paradise. Therefore, since God originated Adam uncir-
cumcised, and inobservant of the Sabbath, consequently his
offspring also, Abel, offering Him sacrifices, uncircumcised
and inobservant of the Sabbath, was by Him commended
while He accepted^ what he was offering in simplicity of
heart, and reprobated the sacrifice of his brother Cain, wha
was not rightly dividing what he was offering.^ Noah also^
—
uncircumcised yes, and inobservant of the Sabbath God —
freed from the deluge.* For Enoch, too, most righteous man^
uncircumcised and inobservant of the Sabbath, He translated
from this world f [Enoch,] who did not first taste ^ death, in
order that, being a candidate for eternal life,^ he might by
this time show us that we also may, without the burden of the
law of Moses, please God. Melchizedek also, " the priest
of the most high God," uncircumcised and inobservant of
the Sabbath, was chosen to the priesthood of God.^ Lot^
1 John i. 17.
2 Or, " credited him with."
2 Gen. iv. 1-7, especially in the LXX. ; comp. Heb. xi. 4.
4 Gen. vi. 18, vii. 23 2 Pet. ii. 5.
;
^ See Gen. v. 22, 24 Heb. xi. 5.

;
^ Or, perhaps, " has not yet tasted."

7 ^ternitatis candidatus. Comp. ad Ux. 1. i. c. vii., and note 3 there.
® See above.
withal, the brother^ of Abraham, proves that it was for the

merits of righteousness, without observance of the law, that
he was freed from the conflagration of the Sodomites.^
Chap. hi. — Of circumcision and the supercession of the

old laiv.
" But Abraham," you was circumcised."

say, '•
[Yes]^
but he pleased God before his circumcision;" nor yet did
he observe the Sabbath. [Circumcised, it is true, he was :]
for he had "accepted"* circumcision; but such as was to
be for " a sign " of that time, not for a prerogative title to
salvation. In fact, subsequent patriarchs were uncircum-
cised, like Melchizedek, who, uncircumcised, offered to
Abraham himself, already circumcised, on his return from
battle, bread and wine.^ "But again," says [our opponent],
" the son of Moses would upon one occasion have been
choked by an angel, if Zipporah^ had not circumcised
the foreskin of the infant with a pebble. Whence," says
he, " there is the greatest peril if any fail to circumcise the
foreskin of his flesh." Nay, but if circumcision altogether
brought salvation, even Moses himself, in the case of his own
son, would not have omitted to circumcise him on the eighth
day whereas it is agreed that Zlpporah did it on the journey,
;
at the compulsion of the angel. Consider we, accordingly,

that one single infant's compulsory circumcision cannot have
prescribed to every people, and founded, as it were, a law
^ i.e. nephew. See Gen. xi. 31, xii. 5.

- See Gen. xix. 1-29 and comp. 2 Pet. ii. 6-9.
;
" See Gen. xii.-xv. compared with xvii. and Rom. ir.
* Acceperat. So Tertullian renders, as it appears to me, the I'Aa/Ss of
St Paul in Rom. iv. 11, q. v.
^ There is, if the text be genuine, some confusion here. Melchizedek
does not appear to have been, in any sense, "subsequent" to Abraham,
for he probably was senior to him and, moreover, Abraham does not
;
appear to have been "already circiuncLsed " carnally when Melchizedek

met him. Comp. Gen. xiv. with Gen. xvii.
6 Tertullian writes Seffora ; the LXX. in loco, '2£x(pap», Ex. iv. 24-26,
where the Eng. ver. says, " the Lord met him," etc. ; the LXX. otyyt'ho;
Kvpiov.
208 TERTULLIANUS.
for keeping this precept. For God, foreseeing that He was

about to give this circumcision to the people of Israel for
" a sign," not for salvation, urges the circumcision of the son
of Moses, their future leader, for this reason ; that, since He
had begun, through him, to give the People the precept of
circumcision, the people should not despise it, from seeing this
example [of its neglect] already exhibited conspicuously in
their leader's son. For circumcision had tobe given ; but
as ^'
a sign," whence Israel in the last time would have to be
distinguished, when, in accordance with their deserts, they
should be prohibited from entering the holy city, [as we see]
through the words of the prophets, saying, " Your land [is]
desert your cities utterly burnt with fire your country, in
; ;
your sight, strangers shall eat up; and, deserted and subverted
by strange peoples, the daughter of Zion shall be derelict, like
a shed in a vineyard, and like a watchhouse in a cucumber-
field,and as it were a city which is being stormed." ^ Why
so ? Because the subsequent discourse of the prophet re-
proaches them, saying, " Sons have I begotten and upraised,
but they have reprobated me ;"^ and again, "And if ye shall
have outstretched [jôur] hands, I will avert my face from
you and if ye shall have multiplied prayers, I will not hear
;
you for your hands are full of blood ; " ^ and again, ^' Woe
: !
sinful nation; a people full of sins; wicked sons; ya have quite

forsaken God, and have provoked unto indignation the Holy
One of Israel." ^ This, therefore, was God's foresight, that —
of giving circumcision to Israel, for a sign whence they might
be distinguished when the time should arrive wherein their
above-mentioned deserts should prohibit their admission into
Jerusalem which circumstance, because it was to be, used
:
to be announced; and, because we see it accomplished, is

recognised by us. For, as the carnal circumcision, which was
temporar}^, was inwrought for "a sign" in a contumacious
people, so the spiritual has been given for salvation to an
1 Isa. i. 7, 8. See c. xiii. sub fin.

Again an error
2 ; for these Tvords 'precede the others. These a.re
found in Isa. i. 2.
3 Isa. i. 15. * Isa. i. 4.
obedient people ; ^Yllile the prophet Jeremiah says, " Make

a renewal for you, and sow not in thorns ; be ch'cumcised to
God, and circumcise the foreskin of your heart :
" ^
and in
another place he says, Behold, days shall come, saith the
^'
Lord, and I will draw up, for the house of Judah and for
the house of Jacob,^ a new testament not such as I once ;
gave their fathers in the day wherein I led them out from
the land of Egypt." ^ Whence we understand that the
coming cessation of the former circumcision then given, and
the coming procession of a new law (not such as He had
already given to the fathers), are announced just as Isaiah :
foretold, saying that in the last days the of the Lord mount
and the house of God were to be manifest above the tops of
the mounts: "And it shall be exalted," he says, "above the
hills; and there shall come over it all nations; and many
shall walk, and say, Come, ascend we unto the mount of the
Lord, and unto the house of the God of Jacob,"^ not to [the —
house of the God] of Esau, the former son, but of Jacob, the
second that is, of our " people," whose " mount " is Christ,
;
" prsecised without concisors' hands, ""

filling every land,"
shown book of Daniel.^ In short, the coming proces-
in the
''
sion of a new law out of this " house of the God of Jacob
Isaiah in the ensuing words announces, saying, "For from
Zion shall go out a law, and the word of the Lord out of
Jerusalem, and shall judge among the nations," that is, —
among us^ wdio have been called out of the nations, "' and —
they shall join to beat their glaives into ploughs, and their
lances into sickles and nation shall not take up glaive against
;
nation, no more learn to fight."

and they shall Who else, "'
therefore, are understood but ice^ who, fully taught by the

new law, observe these practices, the old law being obli- —
1 Jer. iv. 3, 4. In Eng. ver., " Break up your fallow ground " but ;
comp. de Pic. c. vi. ad init.

- So Tertullian. In Jer, ibid. " Israel and Judah." . . .
^ Jer. xxxi. 31, 32 (in LXX. ibid, xxxviii. 31, 32) comp. Heb. ; viii.
8-13.
"^
Isa. ii. 2, 3. ^ Perhaps an allusion to Phil. iii. 1, 2.
^ See Dan. ii. 34, 35, 44, 45. See c, xiv. bclovr.
^"
Isa. ii. 3, 4.
TERT. — VOL. III. O

210 TERTULLIANUS.
terated, the coming of whose aboHtion the action itself ^ de-

monstrates For the ^Yont of the old law wâs to avenge
?
itself by the vengeance of the glaive, and to pluck out ^' eye
for eye," and to inflict retaliatory revenge for injury.^ But

the new law's wont was to point to clemency, and to convert
to tranquillity the pristine ferocity of " glaives " and " lances,"
and to remodel the pristine execution of ^^war" upon the
rivals and foes of the law into the pacific actions of " plough-
ing" and "tilling" the land.^ Therefore, as we have shown
above that the coming cessation of the old law and of the car-
nal circumcision wâs declared, so, too, the observance of the
new law and the spiritual circumcision has shone out into the
voluntar}^ obediences^ of peace. For " a people," he says,
" wdiom I knew not hath served me ; in obedience of the ear
it hath obeyed me." ^ Prophets made the announcement.
But w^hat is the " people " which was ignorant of God, but
ours, w^ho in days bygone knew^ not God ? and who, in the
hearing of the ear, gave heed to Him, but loe^ who, forsaking
idols,have been converted to God ? For Israel who had —
been known to God, and who had by Him been '' upraised " ^
in Egypt, and was transported through the Eed Sea, and wdio
in the desert, fed forty years Tvith manna, wâs w^rought to
the semblance of eternity, and not contaminated with human
passions,^ or fed on this world's ^ meats, but fed on " angels'
loaves"^ — the manna— and sufficiently bound to God by
His benefits— format Lord his and God, savinij to Aaron :
1 i.e. of beating swords into ploughs, etc.

2 Comp. Ex. xxi. 24, 25 ; Lev. xxiv. 17-22 ; Deut. xix. 11-21 ; Matt.
V. 38.
2 Especially spiritually. Comp. 1 Cor. iii. 6-9, ix. 9, 10, and similar
passages.
* Obsequia. See de Pa. c. iv. note 1.
^ See Ps. xviii. 43, 44 (xvii. 44, 45 in LXX.), where the Eng. ver. has
the future ; the LXX., like Tertullian, the past. Comp. 2 Sam. (in LXX.
2 Kings) xxii. 44, 45, and Rom. x. 14-17.
^ Comp. Isa. i. 2 as above, and Acts xiii. 17. "^
Sseculi.
^ Or perhaps, "not affected, as a body, with human sufferings ;" in
allusion to such passages as Deut. viii. 4, xxix. 5, Neh. ix. 21.
® Ps. Ixxviii. (Ixxvii. in LXX.) 25 ; comp. John vi. 31, 32.
" Make us gods, to go before us for that Moses, who ejected :
us from the land of Egypt, hath quite forsaken us; and

what hath befallen him we know not." And accordinfrly
we, who " were not the people of God " in days bygone, have
been made His people,^ by accepting the new law above
mentioned, and the new circumcision before foretold.
Chap. iv. — Of the observance of the Sahhath.
It follows, accordingly, that, in so far as the abolition of

carnal circumcision and of the old law is being demonstrated
as having been consummated at its specific times, so also
the observance of the Sabbath is being demonstrated to have
been temporary.
For the Jews say, that from the beginning God sanctified
the seventh day, by resting on it from all His v^ôrks which
He made ; and that thence it was, likewise, that Moses said

to the People :
''
Eemember the day of the sabbaths, to
sanctify every servile wôrk ye shall not do therein, except
it :
what pertaineth unto life." ^ Whence we [Christians] under-

stand that ice still more ought to observe a sabbath from all
" servile work"^ always, and not only every seventh day, but
through all time. And through this arises the question for
us, luhat sabbath God willed us to keep ? For the Scriptures
point to a sabbath eternal and a sabbath temporal. For
Isaiah the prophet says, " Your sabbaths my soul hateth ; " *
and in another place he says, " sabbaths ye have pro- My
faned." ^ Whence we discern that the temporal sabbath is
human, and the eternal sabbath

accounted divine; con- is
cerning which He predicts through Isaiah ^'

And there :
shall be," He says, " month after month, and day after day,
and sabbath after sabbath and all flesh shall come to adore
;
in Jerusalem, saith the Lord;"^ which we understand to
1 See Hos. i. 10 ;
1 Pet. ii. 10.
2 Comp. Gal. v. 1, iv. 8, 9.
" See Ex. xx. 8-11 and xii. 16 (especially in the LXX.).
^ Isa. i. 13.
^ This is not said by Isaiah ; it is found in substance in Ezek. xxii. 8.
« Isa. Ixvi, 23 in LXX.
;
212 TERTULLIANUS.
"
liave been fulfilled in the times of Christ, when " all flesh
— that is, every nation — " came to adore in Jerusalem " God
the Father, through Jesus Christ His Son, as was predicted
through the prophet " Behold, proselytes through me shall
:
go unto Thee." Thus, therefore, before this temporal

^
sabbath, there was withal an eternal sabbath foreshow^n and

foretold; just as before the carnal circumcision there was
withal a spiritual circumcision foreshown. In short, let them
teach us (as we have already premised) that Adam observed
the sabbath ; or that Abel, when offering to God a holy
victim, pleased Him by a religious reverence for the sabbath
or that Enoch, when translated, had been a keeper of the sab-
bath ; or that Noah the ark-builder observed, on account of the
deluge, an immense sabbath ; or that Abraham, in observance
of the sabbath, offered Isaac his son ; or that Melchizedek in
his priesthood received the law of the sabbath.
But the Jews are sure to say, that ever since this precept
was given through Moses, the observance has been binding.
Manifest accordingly it is, that the precept was not eternal
nor spiritual, but temporal,^ which would one day cease. In
short, so true is it that it is not in the exemption from work
of the sabbath — that is, of the seventh day —that the cele-
bration of this solemnity is to consist, that Joshua the son
of Nun, at the time that he was reducing the city Jericho
by war, stated that he had received from God a precept to
order the People that priests should carry the ark of the
testament of God seven days, making the circuit of the city
and when the seventh day's circuit had been performed,
thus,
the walls of the city would spontaneously fall.^ Which was
so done and when the space of the seventh day was finished,
;
just as was predicted, down fell the walls of the city.

Whence it is manifestly shown, that in the number of those
seven days there intervened a sabbath~day. For seven days,
1 I am not acquainted ^yith any such passage. Ochler refers to Isa,
xlix, in his margin, but gives no verse, and omits to notice this passage
of tlie present treatise in his index.
2 Or, "temporary."
3 Josh. vi. 1-20.
;
whencesoever may have commenced, must necessarily

tliey
include within them a sabbath-daj on which day not only ;
must the priests have worked, but the city must have been
made a prey by the edge of the sword by all the people of
Israel. Nor is it doubtful that they " wrought servile work,"
when J
in obedience to God's precept, they drave the preys
of war. For in the times of the Maccabees, too, they did
bravely in fighting on the sabbaths, and routed their foreign
foes, and recalled the law of their fathers to the primitive
style of life by fighting on the sabbaths.^ Nor should I
think it was any other law whicli they [thus] vindicated,
than the one in which they remembered the existence of the
prescript touching ^' the day of the sabbaths.""
Whence it is manifest that the force of such precepts was
temporary, and respected the necessity of present circum-
stances and that it was not with a view to its observance in
;
perpetuity that God formerly gave them such a law.
Chap. t. — Of sacrifices.
So, again, we show that sacrifices of earthly oblations and

of spiritual sacrifices" were predicted; and, moreover, that
from the beginning the earthly were foreshown, in the
person of Cain, to be those of the ''
elder son," that is, of
Israel and the opposite sacrifices demonstrated to be those
;
of the '' younger son," Abel, that is, of our people. For
the elder, Cain, offered gifts to God from the fruit of the
earth but the younger son, Abel, from the fruit of his
;
ewes. " God had respect unto Abel, and unto his gifts
but unto Cain and unto his gifts He had not respect. And
God said unto Cain, Why is thy countenance fallen ? hast
—
thou not if thou offerest indeed aright, but dost not divide
aright —
sinned ? Hold thy peace. For unto thee [shall]
thy conversion [be], and he sliall lord it over thee. And
then Cain said unto Abel his brother. Let us go into the
^ See 1 Mace. ii. 41, etc.

2 See Ex. xx. 8 Deut. v. 12, 15 in LXX.
; :
^ This tautology is due to the author, not to the translator :

" sacrificia
•
. . . spiritalium sacrificiorum."
214 TERTULLIANUS.
field : and he went away with him thither, and he slew him.
And then God said unto Cain, Where is Abel thy brother ?
And he said, I know not am I my brother's keeper? To
:
whom God said. The voice of the blood of thy brother crieth
forth unto me from the earth. Wherefore cursed [is] the
earth,which hath opened her mouth to receive the blood of
thy brother. Groaning and trembling shalt thou be upon
the earth, and every one who shall have found thee shall
slay thee." ^ From this proceeding wê gather that the two-
fold sacrifices of the ''two peoples" were even from the very
beginning foreshown. In short, when the sacerdotal law
was being drawn up, through Moses, in Leviticus, we find it
prescribed to the people of Israel that sacrifices should in no
other place be offered to God than in the land of promise ;
which the Lord God was about to give to '' the people" Israel
and to their brethren, in order that, on Israel's introduction
thither, there should there be celebrated sacrifices and holo-
causts, as well for sins as for souls and nowhere else but in ;
the holy land.^ Why, accordingly, does the Spirit afterwards

predict, through the prophets, that it should come to pass
that in every place and in every land there should be offered
sacrifices to God ? as He says through the angel Malachi, one
of the twelve prophets :
" I will not receive sacrifice from
your hands ; for from the rising sun unto the setting my
Name hath been made famous among all the nations, saith
the Lord Almighty and in every place they offer clean
:
sacrifices tomy Name." ^ Again, in the Psalms, David says :

" Bring to God, ye countries of the nations " undoubtedly —
because '' unto every land" the preaching of the apostles had
to " go out " ^ —
" bring to God fame and honour bring to ;
God the sacrifices of His name : take up ^ victims and enter

^ See Gen. iv. 2-14. But it is to be observed that the version given
in our author differs widely in some particulars from the Heb. and tho
LXX.
2 See Lev. xvii. 1-9 ; Deut. xii. 1-26.
3 See Mai. i. 10, 11, in LXX.
^ Comp. Matt, xxviii. 19, 20, Mark xvi. 15, 16, Luke xxiv. 45-48,
with Ps. xix. 4 (xviii. 5 in LXX.), as explained in Eom. x. 18.
* ToUite = Gr. oipccn. Perhaps = " away with."
into His courts."' For that it is not by earthly sacrifices, but

by spiritual, that offering is to be made to God, we thus read,
as it is written, "An heart contribulate and humbled is a
victim for God;" ^ and elsewhere, " Sacrifice to God a sacrifice
of praise, and render to the Highest thy vows." ^ Thus, ac-
cordingly, the spiritual " sacrifices of praise " are pointed to,
and " an heart contribulate" is demonstrated an acceptable
sacrifice toGod. And thus, as carnal sacrifices are under-
stood to be reprobated —
of which Isaiah withal speaks, saying,
" To what end [bring ye] the multitude of your sacrifices to
me? saith the Lord"*— so spiritual sacrifices are predicated^
as accepted, as the prophets announce. For, " even if ye
shall have brought me," He says, " the finest wheat flour,
[it is] a vain supplicatory gift it is a thing execrable to :
me ;" and again He says, " Your holocausts and sacrifices,

and the fat of goats, and blood of bulls, I will not, not even
if ye come to be seen by me: for who hath required these
[things] from your hands'?"^ for "from the rising sun unto
the setting, my Name hath been made famous among all the
nations, saith the Lord." ^ But of the spiritual sacrifices He
adds, saying, " And in every place they offer clean sacrifices
to my Name, saith the Lord."^
Chap. vi. — Of the abolition and the Aholisher of the Old Law.
Therefore, since it is manifest that a sabbath temporal
was shown, and a sabbath eternal foretold a circumcision ;
carnal foretold, and a circumcision spiritual pre-indicated a ;
law temporal and a law eternal formally declared sacrifices ;
carnal and sacrifices spiritual foreshown; it follows that,

after all these precepts had been given carnally, in time pre-
ceding, to the people Israel, there was to supervene a time
whereat the precepts of the ancient Law and of the old cere-
^ See Fs. xcvi. (xcv. in LXX.) 7, 8 ; and comp. xxix. (xxviii. in

LXX.) 1, 2.
^ See Ps. li. 17 (in LXX. 1. 19). ^ pg, j. (^lix. in LXX.) 11.
*Isa. i. 11. 5 Or, "foretold."
^ Comp. Isa. i. 11-14, especially in the LXX.
^ See Mai. i. as above.
:
216 TERTULLIANUS.
monies would cease, and the promise^ of the new law, and
the recognition of spiritual sacrifices, and the promise of tlie
New Testament, supervene ;" while the light from on high
would beam upon us who were sitting in darkness, and were
beino-
CD
detained in theshadow of death.^ And so there is
incumbent on us a necessity ^ binding us, since we have pre-
mised that a new law was predicted by the prophets, and
that not such as had been already given to their fathers at
the time when He led them forth from the land of Egypt,^
to show and prove, on the one hand, that that old Law has
ceased, and on the other, that the promised new law is now
in operation.
And, indeed, firstwe must inquire whether there be ex-
pected a giver of the new law, and an heir of the new testa-
ment, and a priest of the new sacrifices, and a purger of the
new circumcision, and an observer of the eternal sabbath, to
suppress the old law, and institute the new testament, and offer
the new sacrifices, and repress the ancient ceremonies, and
suppress^ the old circumcision together with its own sabbath,^
and announce the new kingdom which is not corruptible.
Inquire, I say, we must, v/hether this giver of the new law,
observer of the spiritual sabbath, priest of the eternal sacri-
fices, eternal ruler of the eternal kingdom, be come or no
that, if he is already come, service may have to be rendered
him if he is not yet come, he may have to be awaited, until
;
by his advent it be manifest that the old Law's precepts are

suppressed, and that the beginnings of the new law ought to
arise. And, primarily, we must lay it down that the ancient
Law and the prophets could not have ceased, unless He were
come who was constantly announced, through the same Law
and through the same prophets, as to come.
1 Or, " sending forth" —promissio.
2 The tautology is again due to tlie author.
3 Comp. Luke i. 78, 79, Isa. ix. 1, 2, with Matt. iv. 12-lG.
^ Comp. 1 Cor. ix. 16, ^ See eh. iii. above.
^ Here again the repetition is the author's.
^ Cum suo sibi sabbato. —

Unless the meaning be which the context
—
seems to forbid " together with a sabbath of His own:" the Latinity is
plainly incorrect.
AJSr ANSWER TO THE JEWS. 217
Chap. VII. — The question " ivhether Christ he come^^ tahen up.
Therefore upon this issue pLant we foot to foot, whether

the Christ who was
constantly announced as to come be
ah'eady come^ or wdiether His coming be yet a subject of
hope. For proof of which question itself, the times likewise
must be examined by us when the prophets announced that
the Christ wôuld come that, if we succeed in recoo-nisino-
;
that He has come within the limits of those times, we mav

without doubt believe Him to be the very one whose future
coming was ever the theme of prophetic song, upon whom
lue —
the nations, to wit —
were ever announced as destined to
believe and that, when it shall have been agreed that He
;
is come, we may undoubtedly likewise believe that the new

law has by Him been given, and not disavow the new testa-
ment in Him and through Him drawn up for us. For that
Christ was to come we know Jews do not that even the
attempt to disprove, inasmuch as His advent that the}^ it is to
are directing their hope. Nor need we inquire at more length
concerning that matter, since in days bygone all the prophets
have prophesied of it as Isaiah '' Thus saith the Lord God
; :
to my Christ [the] Lord,^ whose right hand I have holden,

that the nations may hear Him the powers of kings will I:
burst asunder I will open before Him the gates, and the
;
cities shallnot be closed to Him." Which very thing we see

fulfilled. For whose right hand does God the Father hold
—
but Christ's, His Son? whom all nations have heard, that
is, whom all nations have believed, —whose preachers, withal,
the apostles, are pointed to in the Psalms of David :
^'
Into
the universal earth," says he, gone out their sound, and
^'
is
unto the ends of the earth their words."" For upon whom
else have the universal nations believed, but upon the Christ
who is already come ? For whom have the nations believed,
' The reference is to Isa. xlv. 1. A glance at the LXX. will at once
explain the difference between the reading of our author and the
^•enuine reading. — —
One letter an "/" makes all the difference. For
Kvpa has been read Yivpia. In the Eng. ver. we read " Wis Anoiniedy
2 Ps. xix. 4 (xviii. 5 in LXX.) and Rom. x. 18.
218 TERTULLIANUS.
— Partliians, Medes, Elamltes, and they who inhabit Meso-

potamia, Armenia, Phrygia, Cappadocia, and they who dwell
in Pontus, and Asia, and Pamphylla, Egypt,
tarriers in
and inhabiters of the region of Africa which is beyond
Cyrene, Romans and sojourners, yes, and in Jerusalem
Jews,-^ and all other nations as, for instance, by this time,
;
the varied races of the Gsetulians, and manifold confines of

the Moors, all the limits of the Spains, and the diverse nations
of the Gauls, and the haunts of the Britons ([haunts] inac-
cessible to the Romans, but subjugated to Christ), and of the
Sarmatians, and Dacians, and Germans, and Scythians, and
of many remote nations, and of provinces and islands many,
to us unknown, and which we can scarce enumerate ? In
all which places the name of the Christ who is already come
reigns, as of Him before whom the gates of all cities have

been opened, and to whom none are closed, before whom
iron bars have been crumbled, and brazen valves^ opened.
Although there be withal a spiritual sense to be affixed to
these expressions, —
that the hearts of individuals, blockaded
in various ways by the devil, are unbarred by the faith of
Christ, —
still they have been evidently fulfilled, inasmuch as
in all these places dwells the "people" of the Name of Christ,

For who could have reigned over all nations but Christ, God's
Son, who was ever announced as destined to reign over all to
eternity ? For if Solomon " reigned," why, it was within
'^
the confines of Judea merely " from Beersheba unto Dan
:
the boundaries of his kingdom are marked.^ If, moreover,
Darius "reigned" over the Babylonians and Parthians, he

had not power over 'all nations; if Pharaoh, or whoever
succeeded him in his hereditary kingdom, over the Egyp-
tians, in that country merely did he possess his kingdom's
^ See Acts ii. 9, 10 but comp. ver. 5.

;
2 See Isa. xlv. 1, 2 (especially in Lowth's version and the LXX.).

See 1 Kings iv. 25. (In the LXX. it is 3 Kings iv. 25 but the
3 ;
verse is omitted in Tischendorf s text, ed. Lips. 1860, though given
in his footnotes there.) The statement in the text differs slightly from
Ochlcr's reading where I suspect there is a transposition of a syllable,
;
and that "in finibus Judx tantum, a Bersdbese^'' we ought to read

for
*'
in finibus Judxx tantum, a Bersabe.''' See de Jej. c. ix.
dominion ; if Nebuchadnezzar witli his petty kings, *^

from
India unto Ethiopia" he had his kingdom's boundaries;-^ if
Alexander the Macedonian, he did not hokl more than uni-
versal Asia, and the other regions, after he had quite con-
quered them; if the Germans, to this day they are not
suffered to cross their own limits; the Britons are shut within
the circuit of their own ocean; the nations of the Moors,
and the barbarism of the Gsetulians, are blockaded by the
Komans, lest they exceed the confines of their own regions.
What shall I say of the Komans themselves, wdio fortify
their own empire with garrisons of their own legions, nor
can extend the might of their kingdom beyond these
nations ? But Christ's Name is being extended everywhere,
believed everywhere, worshipped by all the above-enumerated
nations, reigning everywhere, being adored everywhere,
being conferred equally everywhere upon no king, with
all ;
Him, finds greater favour, no barbarian lesser joy ; no dig-

nities or pedigrees enjoy distinctions of merit; to all He is
equal, to all King, to all Judge, to all " God and Lord."^
Nor would you hesitate to believe what we asseverate, since
you see it taking place.
Chap. viii. — Of the times of Christ's birth and passion^ and
of Jerusalem' s destruction.
Accordingly the times must be inquired into of the predicted
and future nativity of the Christ, and of His passion, and of
the extermination of the city Jerusalem, that is, its devas*
tation. For Daniel says, that ".both the holy city and the
holy place are exterminated together with the coming Leader,
and that the pinnacle is destroyed unto ruin." ^ And so the
times of the coming Christ, the Leader,* must be inquired
into, which we shall trace in Daniel ; and, after computing
them, shall prove Him to be come, even on the ground of
the times prescribed, and of competent signs and operations
cf His. Which matters we prove, again, on the ground of
the consequences which were ever announced as to follow
1 See Esth. i. 1, viii. 9. - Comp. John xx. 28.
* See Dan. ix. 26 (especially in the LXX.). •* Comp. Isa. Iv. 4.
220 TERTULLIANUS.
His advent ; in order that we may believe all to have been as

well fulfilled as foreseen.
In such wise, therefore, did Daniel predict concerning
Him, show both when and in what time He was to set
as to
the nations free and how, after the passion of the Christ,
;
that city had to be exterminated. For he says thus " In :
the first year under Darius, son of Ahasuerus, of the seed of

the Medes, who reigned over the kingdom of the Chaldees,
I Daniel understood in the books the number of the years.
. . .And while I was yet speaking in my prayer, behold,
the man Gabriel, wdiom I saw in the vision in the beginning,
flying and he touched me, as it wêre, at the hour of tlie
;
evening sacrifice, and made me understand, and spake with
me, and said, Daniel, I am now come out to imbue thee

with understanding ; in the beginning of thy supplication
went out a word. And I am come to
announce to thee,
because thoa art a man of desires ;^ and
ponder thou on the
word, and understand in the vision. Seventy hebdomads
have been abridged'^ upon thy commonalty, and upon the holy
city, until delinquency be made inveterate, and sins sealed,
and righteousnesses obtained by entreaty, and righteousness

eternal introduced and in order that vision and prophet
;
may be sealed, and an holy one of holy ones anointed. And

thou shalt know, and thoroughly see, and understand, from
the going forth of a word for restoring and rebuilding Jeru-
salem unto the Christ, the Leader, hebdomads [seven and
an half, and '^] Ixii and an half and it shall convert, and :
shall be built into height and entrenchment, and the times

shall be renewed and after these Ixii hebdomads shall the
:
^ Yir desideriorum Gr. a,vv,p iTn^viîZu Eng. ver. "a man greatly
—
; ;
beloved." Elsewhere TertuUian has another rendering " miserabilis."

See de Jej. qq,. vii. ix,
- Or, "abbreviated;" breviatse sunt; Gr. avvsryAh<rciv. For this
rendering, and the interpretations which in ancient and modern days
have been founded on it, see G. S. Faber's Dissert, on the prophecy of
the seventy weeks, pp. 5, 6, 109-112. (London, 1811.) The whole

work will well repay perusal.
^ These words arc given, by Oehler and Rig., on the authority of
Pamelius. The :mss. and early editions are without them.
;;
A-y ANSWEJi TO THE JEWS. 221
anointing be exterminated, and shall not be and tlie city

;
and the holy place shall he exterminate together with the

Leader, who is making His advent and they shall be cut
;
short as in a deluge, until [the] end of a war, which shall be

cut short unto ruin. And he shall confirm a testament in
many. In one hebdomad and the half of the hebdomad
shall be taken away my sacrifice and libation, and in the
holy place the execration of devastation, [and^] until the
end of [the] time consummation shall be given with regard
to this devastation."^
—
Observe we, therefore, the limit, how, in truth, he pre-
dicts that there are to be Ixx hebdomads, loithin which if they
receive Him, " it shall be built into height and entrenchment,
and the times shall be renewed.'' But God, foreseeino; what
—
was to be that they will not merely not receive Him, but
will both persecute and deliver Him to death —
both recapi-
tulated, and said, that in Ix and ii and an half of an hebdo-
mad He is born, and an holy one of holy ones is anointed
but that, when vii hebdomads^ and an half were fulfilling, He
had to suffer, and the holy city had to be exterminated after
—
one and an half hebdomad, whereby, namely, the seven and
an half hebdomads have been completed. For he says thus :
"And the city and the holy place to be exterminated together

with the leader who is to come and they shall be cut short
;
as in a deluge and he shall destroy the pinnacle unto ruin.''*

;
Whence, therefore, do we show that the Christ came within

the Ixii and an half hebdomads ? We shall count, moreover,
from the first year of Darius, as at this particular time is
shown to Daniel this particular vision for he says, '• And
;
^ Also supplied by Pamelius.

2 See Dan. ix. 24-27. It seemed best to render with the strictest
literality, without regard to anything else as an idea will thus be given
;
of the condition of the text, which, as it stands, differs widely, as will

be seen, from the Hebrew and also from the LXX., as it stands in the
cd. Tisch. Lips. 1860, to which I always adapt my references.
^ Hebdomade.<f is preferred to Oehler's -as, a reading which he follows
ai:)parently on slender authority.

^ There is no trace of these last words in Tischcndorf's LXX. here
and only in his footnotes is the "pinnacle" mentioned.

—
222 TERTULLIANUS.
understand and conjecture that at the completion of [thy]

word^ I make thee these answers." Whence we are bound
to compute from the first year of Darius, when Daniel saw
this vision.
Let us see, therefore, how the years are filled up until the
advent of the Christ
For Darius reigned
:
....
.... xvim ^
and
years,
......
Artaxerxes reigned xl i years
Then King Oclius (who is also called Cyrus) reigned xxiiii years.
Argus, one year,
Another Darius, who is also named Melas, xxi years,
Alexander the Macedonian, xii years.
Then, after Alexander, who had reigned over both Medes

and Persians, whom he had reconquered, and had established
his kingdom firmly in Alexandria, when withal he called
that [city] by his own name ;^ after him reigned, (there, in
Alexandria,)
Soter,
To whom
.....
succeeds
XXXV years.
Philadelphus, reigning XXX and viii years.

To him succeeds
Euergetes, XXV years.
Then
Philopator, .... xvii years.
After him
Epiphanes, .... xxiiii years.
Then another
Euergetes, .... xxviiii years.
Then another
Soter, .....
.... xxxviii years.
Ptolemy,
Cleopatra,
Yet again
.... xxxvii years.
XX years v months.
Cleopatra reigned jointly with Augustus xiu years,

After Cleopatra, Augustus reigned other xliii years.
For all the years of the empire of Augustus were Ivi years.
^ Or, " speech." The reference seems to be to ver. 23, but there is
no such statement in Daniel.

2 So Oehler and I print all these numbers uniformly
; — as in the former
part of the present chapter — exactly in accordance with the Latin forms,
for the sake of showing how easily, in such calculations, errors may
creep in. 3 Comp. Ps. xlix. 11 (in LXX. Ps. xhiii. 12).
:
Let us see, moreover, how in the forty-first year of the

empire of Augustus, when he has been reigning for xx and viii
years after the death of Cleopatra, the Christ is born. (And
the same Augustus survived, after Christ is born, xv years ;
and the remaining times of years to the day of the birth of

Christ will bring us to the xl first year, which is the xx
and viiith ofAugustus after the death of Cleopatra.) There
are, [then,] made up ccccxxx and vii years, v months
(wlience are filled up Ixii hebdomads and an half; which
make up ccccxxxvii years, vi months :) on the day of the birth
of Christ. And [then] "righteousness eternal" was mani-
fested, and " an holy one of holy ones was anointed " that —
is, Christ —
and " sealed was vision and prophet," and " sins "
were remitted, which, through faith in the name of Christ,
are washed away for all who believe on Him.
-^
But what
does he mean by saying that " vision and prophecy are
sealed? ^^ That all prophets ever announced of Him that
He was to come, and had to suffer. Therefore, since the
prophecy was fulfilled through His advent, for that reason
he said that "vision and -prophecy iv ere sealed;^'' inasmuch
as He is the signet of all prophets, fulfilling all things which
in days bygone they had announced of Him.^ For after
the advent of Christ and His passion there is no longer
^^ vision or prophet " to announce Him
as to come. In short,
if this is not so, let the Jews exhibit, subsequently to Christ,
any volumes of prophets, visible miracles wrought by any
angels, [such as those] which in bygone days the patriarchs
saw until the advent of Christ, who is now come since ;
which event " sealed is vision and prophecy," that is, con-
firmed. And justly does the evangelist^ write, "The law
and the prophets [were] until John " the Baptist. For, on
^ Diluuntur. So Oehler has amended for the readmg of the MSS.
and edd., " tribuuntur."
2 Comp. Pusey on Daniel, pp. 178, 179, notes C, 7, 8, and the pas-
sages therein referr'^.d to. And for the whole question of the 70 weeks,
and of the LXX. version of Daniel, comp. the same book, Lect. iv. and
Note E (2d thousand, 1864). See also pp. 376-381 of the same book ;
and Faber (as above), pp. 293-297.

3 Or rather, our Lord Himself. See Matt. xi. 13 ; Luke xvi. 16.
—
224 TERTULLIANUS.
Christ's being baptized, that is, on His sanctifying the waters

in His own baptism,^ all the plenitude of bygone spiritual
grace-gifts ceased in Christ, sealing as He did all vision
and prophecies, which by His advent He fulfilled. Whence
most firmly does he assert that His advent " seals visions and
prophecy."
Accordingly, showing, [as we have done,] both the number
of the years, and the time of the Ix two and an half fulfilled
hebdomads, on completion of which [we have shown] that
Christ is come, that is, has been born, let us see wdiat [mean]
other "vii and an half hebdomads," which have been sub-
divided in the abscision of ^ the former hebdomads [let us ;
see, namely,] in what event they have been fulfilled :
For, after Augustus, who sur-

vived after the birth of Christ,
are made up . . . xv years.
To whom succeeded Tiberius
Csesar, and held the empire . xx years, vii months, xxviii days.
(In the fifteenth year of his
empire Christ suffered, being
about XXX years of age when
He suffered.)
Again, Caius Csesar, also called
Caligula, iii years, viii months, xiii days.
Nero Caesar, xi years, ix months, xiii days.
Galba, . vii months, vi days.
Otho, . iii days.
Vitellius, viii months, xxvii days.
Vespatsian, in the first year of
his empire, subdues the Jews
in war and there are made
;
Iii years, vi months. For he

reigned xi years. And thus,
in the day of their storming,
the Jews fulfilled the Ixx heb-
domads predicted in Daniel.
Therefore, wdien these times also were completed, and the

Jews subdued, there afterwards ceased in that place " liba-
^ Comp. the very obscure

passage in de Pa. c. vi., towards the end,
on which this expression appears to cast some light.
^ Or, "in abscision from."
AN ANSWER TO THE JEWS. ^25
tlons and sacrifices," which thenceforward liave not been
able to be in that place celebrated ; for " tlie unction," too/
was " exterminated " in that place after the passion of Christ.
For it had been predicted that the unction should be exter-
minated in that place ; as in the Psalms it is prophesied,
''
They exterminated my hands and feet." -
And the suf-
fering of this " extermination " was perfected within the
times of the Ixx hebdomads, under Tiberius Ccesar, in the
consulate of Rubellius Geminus and Fufius Geminus, in the
month of March, at the times of the passover, on the eighth
day before the calends of April, ^ on the first day of un-
leavened bread, on which they slew the lamb at even, just as
had been enjoined by Moses.* Accordingly, all the syna-
gogue of Israel did slay Him, saying to Pilate, when he
was desirous to dismiss Him, " His blood be upon us, and
upon our children " ^ and, " If thou dismiss him, thou art
;
;
not a friend of Caesar " ^ in order that all thino;s mio;ht be
fulfilled which had been written of Him.^
Chap. IX. — Of the prophecies of the Lirth and achievements of

Christ.
Begin we, therefore, to prove that the birth of Christ was

announced by prophets as Isaiah, [for instance,] foretells,
;
" Hear ye, house of David no petty contest have ye with ;
men, since God is proposing a struggle. Therefore God

Himself will give you a sign Behold, the virgin ^ shall ;
conceive, and bear a son, and ye shall call his name

Emmanuel " ^ (which is, interpreted, '^
God with us " ^^) :
;
*' butter and honey shall he eat " ^^ " since, ere the child
1 And, without "unction" i.e. —

without a priesthood, the head
whereof, or high priest, was always anointed no "sacrifices" were —
lawful
2 See Ps. xxii. 16 (xxi. 17 in LXX.). ^ i.e. March 25.
^ Comp. Ex. xii. G with Mark xiv. 12, Luke xxii. 7.

^ See Matt, xxvii. 24, 25, with John xix. 12 and Acts iii. 13.
^ John xix. 12. ^ Comp. Luke xxiv. 44, etc.
* " ^ vu-gin," Eng. ver. ; ij Trapd^'jo;, LXX. ;
" the virgin," Lowth.
lo
9 See Isa. vii. 13, 11. ggg Matt. i. 23.
^^ See Isa. vii. 15.
TERT. — VOL. III. P

226 TERTULLIANUS,
learn to call father or mother, he shall receive the power of

Damascus and the spoils of Samaria, in opposition to the
king of the Assyrians." -^
Accordingly the Jews say Let us challenge that predic-

:
tion of Isaiah, and let us institute a comparison whether, in

the case of the Christ who is already come, there be appli-
cable to Him, firstly, the name which Isaiah foretold, and
[secondly] the signs of it ^ which he announced of Him.
Well, then, Isaiah foretells thatit behoves Him to be
called and that subsequently He is to take the

Emmanuel ;
power of Damascus and the spoils of Samaria, in opposition

to the king of the Assyrians. " Now," say they, " that
[Christ] of yours, who is come, neither was called by that
name, nor engaged in warfare." But we, on the contrarj^^
have thought they ought to be admonished to recall to mind
the context of this passage as well. For subjoined is withal
the interpretation of Emmanuel — " God with us " — in order
^
that you may regard not the sound only of the name, but
the sense too. For the Hebrew sound, which is Emmanuel,
has an interpretation, which is, God with us. Inquire, then,
whether this speech, " God with us " (which is Emmanuel),
be commonly applied to Christ ever since Christ's light has
dawned, and I think you will not deny it. For they who out
of Judaism believe in Christ, ever since their believing on
Him, do, whenever they shall wish to say* Emmanuel, signify
that God is with us and thus it is agreed that He who was
:
ever predicted as Emmanuel is already come, because that

—
which Emmanuel signifies is come that is, " God with us."
Equally are they led by the sound of the name when they
so understand " the power of Damascus," and " the spoils of
Samaria," and " the kingdom of the Assyrians," as if they
portended Christ as a warrior ; not observing that Scripture
premises, " since, ere the child learn to call father or mother,
^ See Isa. viii. 4. (All these passages should be read in the LXX.)
2 i.e. name.
of the predicted
^ In Isa. viii. 8, 10, compared with vii. 14 in the Eng. ver. and the
LXX., and also Lowth, introductory remarks on ch. viii.
* Or, " to call Him."
AN ANSW£Pc TO THE JE[VS. 227
he shall receive the power of Damascus and the spoils of

Samaria, in opposition to the king of the Assyrians." For
the first step is to look at the demonstration of His age, to
see whether the age there indicated can possibly exhibit the
Christ as already a man, not to say a general. Forsootli, by
His babyish cry the infant would summon men to arms,
and would give the signal of war not with clarion, but
with rattle, and point out the foe, not from His charger's
back or from a rampart, but from the back or neck of His
suckler and nurse, and thus subdue Damascus and Samaria
in place of the teats. (It is another matter if, among you,
infants rush out into battle, — oiled first, I suppose, to dry
in the sun, and then armed with satchels and rationed on
butter, —who are to know how to launch the lance sooner
than how to lacerate the bosom !)
^ Certainly, if nature
nowhere allows this,
— [namely,] to serve as a soldier before
"
developing into manhood, to take ''
the power of Damascus
before knowing your father, — it follows that the pronounce-
ment is visibly figurative. " But again," say they, '^
nature
suffers not a ' virgin ' to be a parent ; and yet the prophet
must be believed." And deservedly so ; for he bespoke
credit for a thing incredible, by saying that
was to be a it
sign, " Therefore," he says, " shall A SIGN be given you.

Behold, a virgin shall conceive in womb, and bear a son."
But a sign from God, unless it had consisted in some por-
tentous novelty, would not have appeared a sign. In a
word, if, when you are anxious to cast any down from [a
belief in] this divine prediction, or to convert whoever are
simple, you have the audacity to lie, as if the Scripture con-
tained [the announcement], that not " a virgin," but " a
young female," was to conceive and bring forth; you are
refuted even by this fact, that a daily occurrence the preg- —
nancy and parturition of a young female, namely cannot —
possibly seem anything of a sign. And the setting before
us, then, of a virgin-mother is deservedly believed to be a
sign; but not equally so a warrior-infant. For there would
^ See adv. Marc. 1. iii. c. xiii., whicli, with the preceding chapter,
should be compared throughout with the chapter before,u3.
228 TERTULLIANUS,
not in this case again be involved the question of a sign;

but, the sign of a novel birth having been awarded, the next
step after the sign is, that there is enunciated a different
ensuing ordering ^ of the infant, who is to eat " honey and
butter." Nor is this, of course, for a sign. It is natural to

infancy. But that he is to receive ^ " the power of Damascus
and the spoils of Samaria in opposition to the king of the
Assyrians," this is a Avondrous sign. Keep to the limit of
[the infant's] age, and inquire into the sense of the predic-
tion ; nay, rather, repay to truth what you are unwilling to
and the prophecy becomes intelligible by the
credit her with,
relation of its Let those Eastern magi be believed,
fulfilment.
dowering with gold and incense the infancy of Christ as a
king;^ and the infant has received "the powder of Damas-
cus" without battle and arms. For, besides the fact that
it is known to all that the " power " for that is the —
"strength" —
of the East is wont to abound in gold and
"
odours, certain it is that the divine Scriptures regard " gold
as constituting the " power " also of all other nations ; as
it says* through Zechariah : "And Judali keepeth guard
at Jerusalem, and shall amass all the vigour of the sur-
rounding peoples, gold and silver." ^ For of this gift of
" gold " David likewise says, " And to Him shall be given
of the gold of Arabia;"^ and again, "The kings of the
Arabs and Saba shall bring Him gifts." ^ For the East, on
the one hand, generally held the magi [to be] kings; and
Damascus, on the other hand, used formerly to be reckoned
to Arabia beforewas transferred into Syrophoenicia on
it
the Syrias
division of the the " power " whereof Christ:
then " received " in receiving its ensigns, gold, to wit, and —
odours. " The spoils," moreover, " of Samaria " [He re-
1 Comp. Judg. xiii. 12 Eng. ;
ver., " How shall we order the child? "
2 Or, " accept." ^ gge Matt. ii. 1-12.
^ Of course he ought to have said, " tliey say^
Zech. xiv. 14, omitting the last clause.
^
Ps. Ixxii. 15 (Ixxi. 15 in LXX.)

« " Sheba " in : Eng. ver. ; "Arabia "
in the " Great Bible " of 1539 and so the LXX. ;
7Ps. Ixxii. 10, in LXX. and "Great Bible;" " Shcba and Scba,'»
Ed":. ver.
ceivecl in receiving] the magi themselves, who, on recorr-

nising Him, and honouring Him with gifts, and adoring Him
on bended knee as Lord and King, on the evidence of the
guiding and indicating star, became " the spoils of Samaria,"
that is, of idolatry —
by believing, namely, on Christ. For
idolatry [Scripture] denoted by the name of " Samaria,"
Samaria being ignominious on the score of idolatry for she ;
had at that time revolted from God under Kino- Jeroboam.

For this, again, is no novelty to the Divine Scriptures,
figuratively to use a transference of name grounded on
parallelism of crimes. For it ^ calls your rulers '^ rulers of
Sodom," and your people the " people of Gomorrha," " when
those cities had already long been extinct.^ And elsewhere
it says, through a prophet, to the people of Israel, "Thy
;
father [was] an Amorite, and thy mother an Hittite " ^ of
whose race they were not begotten, but [were called their
sons] by reason of their conslmilarity in impiety, whom of
old [God] had called His own sons through Isaiah the pro-
phet " I have generated and exalted sons." ^
: So, too,
Egypt is sometimes understood to mean the whole world ^ in
that prophet, on the count of superstition and malediction.^
So, again, Babylon, in our own John, is a figure of the city
Rome, as being equally great and proud of her sway, and
triumphant over the saints.^ On this wise, accordingly,
[Scripture] ^ entitled the magi also w-Ith the appellation of
—
" Samaritans," '' despoiled " [of that] which they had had
in common with the Samaritans, as we have said idolatry —
in opposition to the Lord. [It^^ adds], " in opposition," more-
over, ''
to the king of the Assyrians," — In opposition to the
devil, who hour thinks himself to be reigning,
to this if he
detrudes the saints from the religion of God.
^ Strictly, Tertullian ought to have said " they call," having above
said " Divine Scriptures ;" as above on the preceding page.

2 Isa. i. 10. 3 See Qen. xix. 23-29. ^ Ezek. xvi. 3, 45.
^ Isa. i. 2, as before. ^ Orbis.
'^
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi.
^ See Rev. xvii., etc.
9 Or we may supôly here [" Isaiah "J. ^^ Or, " he."
:
230 TEI^TrZLIAXrS.
MoreoTer. this our interpretation will be supported while

[we find tliat] elsewhere as well the Scriptures designate
Christ a warrior, as we gather from the names of certain
weapons, and words of that kind. But by a comparison of
the remaining senses the Jews shall be con^•icted. ^* Gird
thee," says David, '•
the sword upon the thigh." ^ But what
do you read above concerning the Christ ? ** Blooming in
beauty above the sons of men; gi'ace is outpoured in thy
lips."^ But very absurd it is if he was complimenting on
the bloom of his beauty and the grace of his lips, one whom
he was girding for war with a svrord of whom he proceeds ;
subjunctively to say, *• Outstretch and prosper, advance and

reign I" And he has added, "because of thy lenity and
justice."'^ Vrho will ply the sword without practising the
contraries to lenity ; that is. guile, and asperity,
and justice
and injustice, proper (of course) to the business of battles ?
See we, then, whether that which has another action be not
—
another sword, that is, the Divine word of God, doubly
sharpened^ with the two Testaments of the ancient law and
the new hiw ; sharpened by the equity of its own wisdom
rendering to each one according to his own action.^ Lawful,
then, it was for the Christ of God to be precinct, in the
Psalms, without warlike achievements, with the figurative
sword of the word of God ; to which sword is congruous the
predicated '•'bloom," together with the ** grace of the hps;"
with which sword He was then being gu*t upon the thigh,'* *•'
in the eye of David, when He was being announced as about

to come to earth in obedience to God the Fathers decree.
" The greatness of thy right hand," he says, ** shall conduct
—
thee"* the virtue, to wit, of the spiritual grace from which
the recognition of Christ is deduced. ^ Thine arrows,"
he says, "are shai'p/"* — God's everywhere-flying precepts
1 Ps. xlv. 3, clause 1 {m LXX. Ps. xlir. 4^.

- See Ps. xIt. 2 (xliv. 3 in LXX.)-
s Ps, xlr. 4 (xliv. 5 in LXX."».
* Comp. Heb. iv. 12 Kev. i. 16. iL 12, xix. 15, 21
: ; also Epk vi. 17.
* Comp. Ps. bdi. 12 (Ixi. 13 in LXX.) Kom. ii. 6. ;
« See Ps- xlv. 5 (xliT. 6 in LXX.). Ps. xlv. 5 ' (xliv. 6 in LXX).
;:
AX AXSWEn TO THE JEWS. 231
[arrows] threatening the exposure ^ of every heart, and

carrying compunction and transfixion to each conscience
*•
—
peoples shall fall beneath thee/'" of course, in adoration.
Thus mighty in war and weapon-bearingis Christ ; thus will
He '•'
receive the spoils," not of " Samaria" alone, but of all
nations as well. Acknowledge that His " spoils*' are figura-
tive whose weapons you have learnt to be allegorical. And
thus, so far, the Christ who is come was not a warrior,
because He was not predicted as such by Isaiah.
*•
But if the Christ,'' say they, ^* who is beheved to be
coming is not called Jesus, why is he who is come called
Jesus Christ ?' TTell, each name will meet in the Christ of
God, in whom is found likewise the appellation^ Jesus. Learn
the habitual character of your error. In the course of the
appointing of a successor to Moses, Oshea"^ the son of Xun^
is certainly transferred name, and begins to
from his pristine
be called Jesus.*^ Certainly, you say. This we first assert
to have been a ficrure of the future. For, because Jesus
Christ was to introduce the second people (which is com-
posed of us nations, lingering deserted in the world' afore-
time) into the land of promise, " flowing with milk and
honey "^ (that is, into the possession of eternal life, than
which nought is sweeter) and this had to come about, not
;
through Moses (that is, not through the Law's discipline),

but through Joshua (that is, through the new law's grace),
Traductionem (comp. Heb. iv. 13).

^ - Ps. xlv. 5.
can find no authority for ''appellatus'' as a substantive, but such

^ I
forms are familiar with Tertullian. Or perhaps we may render '* in :
that He is found to have been likewise called Jesus."

^ Auses Aicr;; in LXX.
;
^ Xave 'Sscvr; in LXX.
;
® Jehoshua, Joshua, Jeshua, Jesus, are all forms of the same name.
Bui the change from Oshea or Hoshea to Jehoshua appe<ars to have

been made when he was sent to spy the land. See Num. xiii. 16 (17 in
LXX., who call it a ^Mmaming).
'
If Oehler's "in sjecuIo desertae"' is to be retained, this appears to
be the construction. But this passage, like others above noted, is
but a reproduction of parts of the third book in answer to Marcion
and there the reading is "in saeculi desertis '' = '"in the desert places
of the world," or " of heathendom."
^ See Ex. iii. 8, and the references there.
232 TERTULLIANUS.
after our circumcision with "a knife of rock"^ (that is, with
Christ's precepts, for Christ is in many ways and figures
predicted as a rock") ; therefore the man who was being
prepared to act as images of this sacrament was inaugurated
under the figure of the Lord's name, even so as to be named
Jesus.^ For He who ever spake to Moses was the Son of
God Himself who, too, was always seen.^ For God the
;
Father none ever saw, and lived.^ And accordingly it is
agreed that the Son of God Himself spake to Moses, and

"Behold, I send mine angel before thy"
said to the people,
— that is,
—
" face, to guard thee on the march,
the people's
and to introduce thee into the land which I have prepared
thee attend to him, and be not disobedient to him
: for he ;
hath not escaped^ thy notice, since my name is upon him."'

For Joshua was to introduce the people into the land of
promise, not Moses. Now He called him an " angel," on
account of the magnitude of the mighty deeds whicli he was
to achieve (whichmighty deeds Joshua the son of Nun did,
and you yourselves read), and on account of his ofhce of
prophet announcing (to wit) the divine will just as withal ;
the Spirit, speaking in the person of the Father, calls the

forerunner of Christ, John, a future ^'
angel," through the
prophet: "Behold, I send mine angel before Thy" — that is,
Christ's — "face, wdio shall prepare Thy way before Thee."^

Nor is it a novel practice to the Holy Spirit to call those
"angels" whom God has appointed as ministers of His
power. For the same John is called not merely an " angel"
of Christ, but withal a "lamp" shining before Christ: for
^ See Josh. v. 2-9, especially in LXX. Comp. tlie margin in the

Eng. ver. on ver. 2, "flint knives," and Wordsworth in loc, Avho refers
to Ex. iv. 25, for which see ch. iii. above.
^ See especially 1 Cor. x. 4. ^ Or, "Joshua."
* Comp. Num. xii. 5-8.

^ Comp. Ex. xxxiii. 20 John i. 18, xiv. 9 Col. i. 15 Heb. i. 3.
; ; ;
^ Oehler and others read " celay?7;" but the correction of Fr. Junius
and Rig., "cela6i7," is certainly more agreeable to the LXX. and the
Eng. ver.
' Ex. xxiii. 20, 21.
^ Mai. iii. 1 comp. Matt.
: xi. 10 ; Mark i. 2 ; Luke vii. 27.
— ;
David predicts, "I have prepared the lamp for my Christ ;'"^
and him Christ Himself, coming "to fulfil the propliets,"-
called so to the Jews. ^*
He was," He says, "the burnino-
and shining lamp ;"" as being he who not merely "prepared
His ways In the desert,"^ but withal, by pointing out " the
Lamb of God,'"" illumined the minds of men by his herald-
ing, so that they understood Him to be that Lamb wdiom
Moses was wont to announce as destined to suffer. Thus,
too, [was the son of Xun
Joshua, on account of the
called]
future mystery*^ of his name for that name [He ayIio spake
:
with Moses] confirmed as His own which Himself had con-

ferred on him, because He had bidden him thenceforth be
called, not " angel" nor " Oshea," but " Joshua." Thus,
therefore, each name Is appropriate to the Christ of God
that He should be called Jesus as well [as Christ].
And that the virgin of whom it behoved Christ to be
born (as we have above mentioned) must derive her lineage
of the seed of David, the prophet In subsequent passages
evidently asserts. " And there shall be born," he says, " a
rod from the root of Jesse" — which rod Is Mary — " and a
flower shall ascend from his root : and there shall rest upon
Him the Spirit of God, the spirit of wisdom and under-
standing, the spirit of discernment and piety, the spirit
of counsel and truth ; the spirit of God's fear shall fill
Him."'' For to none of men was the universal ao-i^reira-
tion of spiritual credentials appropriate, except to Christ

parallelled as He Is to a " flower" by reason of glory, by
reason of grace ; but accounted " of the root of Jesse,"
whence His origin Is to be deduced, to wit, through Mary.^ —
For He was from the native soil of Bethlehem, and from the
house of Diivld as, among the Romans, Mary Is described
;
in the census, of whom Is born Christ.^
1 See Ps. cxxxii. 17 (exxxi. 17 in LXX.).

2 Matt. V. 17, briefly a very favourite reference with Tertullian.
;
^ Jolm V. 35, 6 'Kv'x,vo; 6 y.acioîvo'; kxI (paivoy.

* Comp. reference
8, p. 232 and Isa. xl. 3, John i.
;
23.
^ See John i. 29, 36. ^ Sacramentum.
''Seelsa.xi. 1,2, especially in LXX. ^ See Luke i. 27. ^ See Luke ii. 1-7.
234 TERTULLIANUS.
1 demand, aoâin —
granting that He who was ever predicted
by prophets as destined to come out of Jesse's race, wâs withal
to exhibit all humility, patience, and tranquillity whether —
He be come ? Equally so [in this case as in the former],
the man who is shown to bear that character will be the very
Christ wdio is come. For of Him the prophet says, '' A man
set in a plague, and knowing how to bear infirmity " who ;
^' was led as a sheep for

a victim and, as a lamb before him ;
who sheareth him, opened not His mouth." ^ If He " neither

did contend nor shout, nor wâs His voice heard abroad,"
who "crushed not the bruised reed" Israel's faith, who —
" quenched not the burning flax " ^ that is, the momentary —
—
glow of the Gentiles but made it shine more by the rising
of His own light, —
He can be none other than He who was
predicted. The action, therefore, of the Christ who is come
must be examined by being placed side by side with the rule
of the Scriptures. For, if I mistake not, we find Him dis-
tinguished by a twofold operation, and —that of preaching
that of power. Now, let each count be disposed of sum-
marily. Accordingly, let us work out the order we have set
down, teaching that Christ wâs announced as a preacher;
as, through Isaiah " Cry out," he says, '^ in vigour, and
:
spare not lift up, as with a trumpet, thy voice, and an-
;
nounce to my commonalty their crimes, and to the house of

Jacob their sins. Me from day to day they seek, and to
learn my ways they covet, as a people which hath done
righteousness, and hath not forsaken the judgment of God,"
and so forth ^ that, moreover. He was to do acts of pov,êr
:
from the Father " Behold, our God Avill deal retributive
:
judgment Himself will come and save us then shall the

; :
infirm be healed, and the eyes of the blind shall see, and the
ears of the deaf shall hear, and the mutes' tongues shall be
loosed, and the lame shall leap as an hart,"^ and so on wdiich ;
^ See Isa. liii. 3, 7, in LXX. and comp. Ps.

; xxxviii. 17 (xxxvii. 18
in LXX.) in the " Great Bible " of 1539.
2 See Isa. xlil. 2, 3, and Matt. xii. 19, 20.
" See Isa. Iviii. 1, 2, especially in LXX.
^ See Isa. xxxv. 4, 5, 6.
AN ANSWEE TO THE JEWS. 235
works not even you deny that Christ did, inasmuch as you
were wont to say that, " on account of the works ye stoned
Him not, but because He did them on the Sabbaths."^
Chap. X. —
Concerning the iâssion of Christ, and its Old
Testament j^redictions and adumbrations.
Concerning the last step, plainly, of His passion you raise

a doubt ; affirming that the passion of the cross was not pre-
dicted with reference to Christ, and urging, besides, that it is
not credible that God should have exposed His own Son to
that kind of death ; because Himself said, " Cursed [is] every
one who shall have hung on a tree." ^ But the reason of the
case antecedently explains the sense of this malediction ; for
He Deuteronomy: "If, moreover, [a man] shall have
says in
been [involved] in some sin incurring the judgment of death,
and shall die, and ye shall suspend him on a tree, his body
shall not remain on the tree, but with burial ye shall bury him
on the very day ; because cursed by God is every one who
shall have been suspended on a tree and ye shall not defile ;
the land which the Lord thy God shall give thee for [thy]
lot." ^ Therefore He did not maledictively adjudge Christ
to this drew a distinction, that whoever, in
passion, but
any sin, had incurred the judgment of death, and died sus-
pended on a tree, he should be " cursed by God," because his
own sins were the cause of his suspension on the tree. On
the other hand, Christ, who spake not guile from His mouth,^
and who exhibited all righteousness and humility, not only
(as we have above recorded it predicted of Him) was not
exposed to that kind of death for His own deserts, but [was
so exposed] in order that what was predicted by the prophets
as destined to come upon Him through your means'^ might be
fulfilled just as, in the Psalms, the Spirit Himself of Christ
;
^ See John v. 17, 18, compared with x. 31-33.

2 Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Liglitfoot on the
latter passage.
3 Deut. xxi. 22, 23 (especially in the LXX.).
^ See 1 Pet. ii. 22 with Isa. liii. 9.
^ Oehler's pointing is disregarded. ,
;
236 TERTULLIANUS.
was already singing, saying, " They were repaying me evil

for good " ^ and, " What I had not seized I was then pay-
;
ing in full " ^ " They exterminated my hands and feet "
^ ;
;
and, " They put into my drink gall, and in my thirst they
slaked me with vinegar " ;
^ '^
Upon my vesture they did cast
;
[the] lot " ^ which you were to
just as the other [outrages]
commit on Him were foretold, all which He, actually and —
thoroughly suffering, suffered not for any evil action of His
own, but " that the Scriptures from the mouth of the prophets
'
might be fulfilled."
And, of course, it had been meet that the mystery ^ of the

passion itself should be figuratively set forth in predictions ;
and the more incredible [that mystery], the more likely to

be ^' a stumbling-stone,"^ if it had been nakedly predicted
and the more magnificent, the more to be adumbrated, that
the difficulty of its intelligence might seek [help from] the
o;race of God.
Accordingly, to begin with, Isaac, when led by his father
as a victim, and himself bearing his own ^' wood," ^ was even
at that early period pointing to Christ's death ; conceded, as
He was, as a victim by the Father ; carrying, as He did, the
" wood " of His own passion.^^
Joseph, again, himself was made a figure of Christ''^ in this
point alone (to name no more, not to delay my own course), that
he suffered persecution at the hands of his brethren, and was
sold into Egypt, on account of the favour of God ^^ just as ;
^ Ps. XXXV. (xxxiv. in LXX.) 12.

2 Ps. Ixix. 4 (Ixviii. 5 in LXX.).
3 Ps. xxii. 16 (xxi. 17 in LXX.).
4 Ps. Ixix. 21 (Ixviii. 22 in LXX.).
5 Ps. xxii. 18 (xxi. 19 in LXX.).
6 See Matt. xxvi. 5G, xxvii. 31, 35 ; John xix. 23, 24, 28, 32-37.
^ Sacramentum.
8 See Rom. ix. 32, 33, Avitli Isa. xxviii. 16 1 Cor. i. 23
; ; Gal. v. 11.
^ Lignum = i,v7,ou ; constantly used for the " tree."
^'^ xxii. 1-10 with John xix. 17.
Comp. Gen.
11 " Chrisr^m figura^?/s" is Oehler's reading, after the two Jiss. and the
Pamelian ed. of 1579 the rest read " l5gurrt?j.9" or " figuratuY."
;
12 See Gen. xxxvii.

Manifested, e.g., in his two dreams.
:
^.Y ANSWER TO THE JEWS. 237
Christ was sold by Israel —

[and therefore,] " according to the
flesh,"by His " brethren " ^ when He is betrayed by Judas.^ —
For Joseph is withal blest by his father ^
after this form
''
His glory [is that] of a bull
horns of an ; his horns, the
unicorn ; on them shall he toss nations alike unto the very
extremity of the earth." Of course no one-horned rhinoceros
was there pointed to, nor any two-horned minotaur. But
Christ was therein signified a " bull," by reason of each of :
His two characters, to some fierce, as Judge — to others ;
gentle, as Saviour whose " horns " were to be the extremi-

;
ties of the cross. For even in a ship's yard which is part —

of a cross —
this is the name by which the extremities are
called while the central pole of the mast is a " unicorn."
;
By this power, in fact, of the cross, and in this manner

horned, He does now, on the one hand, ''toss" universal
nations through faithj v/afting them away from earth to
heaven; and will one day, on the other, ^'toss" them through
judgment^ casting them down from heaven to earth.
He, again, will be the " bull " elsewhere too in the same
scripture.* When Jacob pronounced a blessing on Simeon
and Levi, he prophesies of the scribes and Pharisees; for
from them^ is derived their^ origin. For [his blessing] in-
terprets spiritually thus ''
Simeon and Levi perfected ini-
:
quity out of their sect,"^ whereby, to wit, they persecuted —

Christ " into their counsel come not my soul
: and upon !
their station rest not my heart ! because in their indignation

they slew men" — that is, prophets — " and in their concu-
1 Comp. Rom. ix. 5. 2 Qr, " Judah."
2 This is an error. " his father," Jacob, but Moses, who thus
It is'not
blesses him. See Deut. xxxiii. 17. The same error occurs in adv. Marc.
1. iii. c. xxiii.
* Not strictly " the same," for here the reference is to Gen. xlix. 5-7.
° i.e. Simeon and Levi. ^ i.e. the scribes and Pharisees.
^"
There seems to be a play on
Perfecerunt iniquitatem ex sua secta.
the word " secta" committed by Simeon
in connection with the outrage
and Levi, as recorded in Gen. xxxiv. 25-31 and for avusri'Ksaau dhyJxu ;
i^xipiasojg uvtZu (which is the reading of the LXX., ed. Tisch. 3, Lips.
18G0), TertuUian's Latin seems to have read, (jwertMaxv cIoikiccv l^
uipiaiug uvtoiu.
— ;
23S TEBTULLIANUS.
piscence they hamstrung a bnll!"^ — that is, Christ, whom

after the slaughter of prophets —they slew, and exhausted
their savagery by transfixing His sinews with nails. Else
it is idle if,murder already committed by tliem^
after the
he upbraids others, and not them, with butchery.^
But, to come now to Moses, why, I wonder, did he merely
at the time wdien Joshua was battling against Amalek, pray
sitting with hands expanded, when, in circumstances so
critical, he ought rather, surely, to have commended his
prayer by knees bended, and hands beating his breast, and
a face prostrate on the ground; except it was that there,
where the name of the Lord Jesus was the theme of speech
— destined as He was to enter the lists one day singly against
the devil —
the figure of the cross was also necessary, [that
figure] through which Jesus was to win the victory ? ^ Why,
again, did the same Moses, after the prohibition of any '' like-
ness of anything,"* set forth a brazen serpent, placed on a
" tree," in a hanging posture, for a spectacle of healing to
Israel, at the time when, after their idolatry,^ they were being
exterminated by serpents, except that in this case he was
exhibiting the Lord's cross, on which the " serpent " the
devil was " made a show of,"*" and, for every one hurt by such
snakes —that is, his angels — on
^
turning intently from the
peccancy of sins to the sacraments of Christ's cross, salvation
^ See Gen. xlix. 5-7 in LXX. and comp, the margin of Eng. ver. on
;
ver. 7, and Wo^ds^Yorth in loc, who incorrectly renders rocvpou an " ox.''
here.
2 What the sense of this is, it is not easy to see. It appears to have
puzzled Pam. and Eig. so effectually that they both, conjecturally and
Avithout authority, adopted the reading found in adv. Marc. 1. iii. c.
xviii. (from which book, as usual, the present passage is borrowed),

only altering illis to ipsis.
3 See Ex. xvii. 8-16 and comp. Col. ii. 14, 15.
;
4 Ex. XX. 4.
•^
Their sm was " speaking against God and against Moses" (Num. xxi.
4-9).
^ Comp. Col. ii. 14, 15, as before ; also Gen. iii. 1, etc. ; 2 Cor. xi. 3
Ecv. xii. 9.
7 Comp. 2 Cor. xi. 14, 15 ; Matt. xxv. 41 ; Rev. xii. 9.

was outwrought ? For lie who then gazed upon that [_cross']
was freed from the bite of the serpents.^
Come, now, if you have read in the utterance of the
prophet in the Psalms, " God
hath reigned from the tree^^ ^
I wait to hear what you understand thereby ; for fear you
may perhaps think some carpenter-king^ is signifiedj and not
Christ, who has reigned from that time onward when He
overcame the death wJiicli ensued from His passion of " the
tree."
Similarly, again, Isaiah says :
'^
For a child is born to us,
and to us is given a son."* heWhat novelty is that, unless
is speaking of the ''Son" of God ?
born to us, the —and one is
be(?Innin^ of whose £:overnment has been made " on His

shoulder." What king in the world wears the ensign of
his power on his slioidder^ and does not bear either diadem
on his head, or else sceptre in his hand, or else some mark of
distinctive vesture ? But the novel " King of ages," Christ
Jesus, alone reared "on His shoulder" His own novel glory,
—
and power, and sublimity, the cross to wit tliat, according ^ ;
to the former prophecy, the Lord thenceforth " might reign
from the tree^ For of this tree likewise it is that God

hints, through Jeremiah, that you would say, " Come, let us
put icoocl^ into his bread, and let us wear him away out of
the land of the living and his name shall no more be re-
;
membered."^ Of course on His hodi/ that "wood" was

^
put;" for so Christ has revealed, calling His body " bread,"
whose body the prophet in bygone days announced under
the term " bread." If you shall still seek for predictions of
^ Comp. de Idol, c, v. ; adv. Marc. 1. iii. c. xviii.

2 A ligno.
Oehler refers us to Ps. xcvi. 10 (xcv. 10 in LXX.) but ;
tho special words " a ligno " are wanting there, tliough the text is
often so quoted by the Fathers.
Lignarium aliquem regem. It is remarkable, in connection here-
^
with, that our Lord is not only called by the Jews " tJie carpenter's st)?i"
(Matt. xiii. 55 Luke iv. 22), but " tJie carpenter " (Mark vi. 3).
;
See Isa. ix. 6.

'^ ^ Lignum. ^ See Jer. xi. 19 (in LXX.).
i.e. when they laid on Him the crossbeam to carry. See John xix. 17.
'^
^ See John vi. passim, and the various accounts of the institution of
the Holy Supper.

—^:
240 TERTULLIAXUS.
the Lord's cross, tlie twenty-first Psalm will at length be

able to satisfy you, containing as it does the whole passion of
Christ ; singing, as He does, even at so early a date, His own
glory .-^
"They dug," He says, "my hands and feet,"^
which is and again, when
the peculiar atrocity of the cross ;
He implores the aid of the Father,Save me,'' He says, ••
—
" out of the mouth of the lion " of course, of death " and —
from the horn of the unicorns my humility,"^ from the —
ends, to wit, of the cross, as we have above shown ; which
cross neither David himself suffered, nor any of the kings of
the Jews that you may not think the passion of some other
:
particular man is here prophesied than Hjs who alone was so

signally crucified by the People.
Xow, if the hardness of your heart shall persist in reject-
ing and deriding all these interpretations, we will prove that
it may suffice that the death of the Christ had been prophe-
sied, in order that, from the fact that the nature of the death
had not been specified, it may be understood to have been
effected by means of the cross,^ and that the passion of the
cross is not to be ascribed to any but Him whose d.eath was
constantly being predicted. For I desire to show, in one
utterance of Isaiah, His death, and passion^ and sepulture.
''
By the crimes," he says, "' of my people was He led unto
death and I will give the evil for His sepulture, and the
:
rich for His death, because He did not wickedness, nor was
guile found in His mouth; and God willed to redeem His
soul from death, '"^ and so forth. He says again, moreover
"His sepulture hath been taken away from the midst."
For neither was He buried except He were dead, nor was
His sepulture removed from the midst except through His
resurrection. Finally, he subjoins :
" Therefore He shall
have many for an heritage, and of many shall He divide
^ It is Ps. xxii. in our Bibles, xxi. in LXX.
- Ver. 16 (17 in LXX.)-
" Ps. xxii. 21 (xxi. 22 in LXX., wlio render it as Tertullian does).
* i.e., perhaps, because of the extreme ignominy attaching to that
death, which prevented its being expressly named.
* Isa. liii. 8, 9, 10 (in LXX.). ^ j^^l. Ivii. 2 (in LXX.).
;
spoils:"^ who else [shall so do] but He who '' was born,"
as we have above shown ? — '' in return for the fact that
His soul was delivered unto death?" For, the cause of the
favour accorded Him being shown, — in return, to wit, for
the injury of a which had to be recompensed, it
death —
is likewise shown that He, destined to attain these rewards
because of death, was to attain them after death of course —

after resurrection. For that which happened at His passion,
that mid-day grew dark, the prophet Amos announces, say-
ing, " And it shall be," he says, " in that day, saith the Lord,
the sun shall set at mid-day, and the day of light shall grow
dark over the land and I will convert your festive days
:
into grief,and all your canticles into lamentation ; and I will

lay upon your loins sackcloth, and upon every head baldness
and I will make the grief like that for a beloved [son], and
them that are with him like a day of mourning." " For that
you would do thus at the beginning of the first month of
your new [years] even Moses prophesied, when he was fore-
^
telling that all the community of the sons of Israel was
to immolate at eventide a lamb, and wêre to eat* this solemn
sacrifice of thisday (that is, of the passover of unleavened
bread) " with bitterness ;" and added that " it was the pass-
over of the Lord,'^ that is, the passion of Christ.
^ Which
prediction was thus also fulfilled, that " on the first day of
unleavened bread " you slew Christ ;^ and (that the pro-
^
phecies might be fulfilled) the day hasted to make an "even-

tide," —
that is, to cause darkness, which was made at mid-
day and;thus " your festive days God converted into grief,
and your canticles into lamentation." For after the passion
1 Isa. liii. 12 (in LXX.). Comp., too, Bp. Lowth. Oehler's pointing
ag?dn appears to be faulty-
2 See Amos viii. 9, 10 (especially in the LXX.).
3 Oehler's " esset" appears to be a mistake for " esse."

* The change from singular to plural is due to the Latin, not to the
translator.
5 See Ex. xii. 1-11.
6 See Matt. xxvi. 17 ;
Mark xiv. 12 ;
Luke xxii. 7 ;
John xviii. 28.
^ Comp. 1 Cor. v. 7.
TERT. —VOL. III. . Q

;
242 TEUTULLIANUS,
of Christ there overtook you even captivity and dispersion,

predicted before through the Holy Spirit.
Chap. xi. —Further proofs, from Ezelciel. Summary of the

prophetic argument thus far.
For, again, it is for these deserts of yours that Ezekiel

announces your ruin as about to come and not only in this :
age —
a ruin which has already befallen but in the " day
"^
—
of retribution," ^ which will be subsequent. From which ruin
none will be freed but he who shall have been frontally sealed^
with the passion of the Christ whom you have rejected. For
thus it is written " And the Lord said unto me, Son of
:
man, thou hast seen what the elders of Israel do, each one
of them in darkness, each in a hidden bed-chamber : because
they have said. The Lord seeth us not ; the Lord hath de-
relinquished the earth. And He said unto me. Turn thee
again, and thou shalt see greater enormities which these do.
And He introduced me unto the thresholds of the gate of the
house of the Lord which looketh unto the north ; and, be-
hold, there, and bewailing Thammuz. And
women sitting
the Lord me, Son of man, hast thou seen ? Is
said unto
the house of Judah moderate, to do the enormities which
they have done ? And yet thou art about to see greater
affections of theirs. And He introduced me into the inner
shrine of the house of the Lord ; and, behold, on the
thresholds of the house of the Lord, between the midst of
the porch and between the midst of the altar,^ as it were
twenty and five men have turned their backs unto the
temple of the Lord, and their faces over against the east
these were adoring the sun. And He said unto me, Seest
thou, son of man ? Are [such deeds] trifles to the house of
Judah, that they should do the enormities which these have
done ? because they have filled up [the measure of] their
impieties, and, behold, [are] themselves, as it were, grim-
^ Sseculo. 2 Comp. Isa, Ixi. 2.

2 Or possibly, simply, " sealed" — obsignatus.
* Inter mediam elam et inter medium altaris i.e. probably ; = " be-
tween the porch and the altar," as the Eng. ver. has.
acing; I will deal with mine indignation,^ mine eye shall

not spare, neither will I pity they shall cry out unto mine
;
ears with a loud voice, and I will not hear them, nay, I
will not pity. And He mine ears with a loud
cried into
voice, saying, The vengeance is at hand and
of this city ;
each one had vessels of extermination in his hand. And,

behold, six men were coming toward the way of the high
gate which wâs looking toward the north, and each one's
double-axe of dispersion was in his hand and one man in :
the midst of them, clothed with a garment reaching to the

feet,^ and a girdle of sapphire about his loins and they :
entered, and took their stand close to the brazen altar. And
the glory of the God of Israel, which was over the house, in
the open court of it,'^ ascended from the cherubim and the :
Lord called the man who was clothed with the garment
reaching to the feet, who had upon his loins the girdle and ;
said unto him. Pass through the midst of Jerusalem, and

write the sign Tau* on the foreheads of the men who groan
and grieve over all the enormities w^hich are done in their
midst. And while these things were doing, He said unto an
hearer,^ Go ye after him into the city, and cut short and ;
spare not with your eyes, and pity not elder or youth or
virgin ; and little ones and women slay ye all, that they may be
thoroughly wiped away ; but all upon whom is the sign Tau
approach ye not and begin with my saints." ^
; Now the
mystery of this "sign" was in various ways predicted; [a
^^sign"] in which the foundation of life was being forelaid
^ So Oehler points, and Tischendorf in his edition of the LXX.

points not very differently. I incline to read :
" Because they have
filled up the measure of their impieties, and, behold, [are] themselves,
as it were, grimacing, I will," etc.
"
Comp. Eev. i. 13.
2 " Qua) fuit super cam" (i.e. super domum) " in subdivali domiis"
is Oehler's reading but it differs from the LXX.
;
* The MS. which Oehler usually follows omits " Tau " so do the LXX.
;
^ Et in his dixit ad audientem. But the LXX. reading agrees almost

verbatim with the Eng. ver.
^ Ezek. viii. 12-ix. 6 (especially in the LXX.). Comp. adv. Marc.
1. iii. c. xxii. But our author differs considerably even from the LXX.
244 TEBTULLIANUS.
for mankind [a " sign"] in which the Jews were not to be-
;
lieve : Moses beforetime kept on announcing in Exodus,^

just as
saying, "Ye shall be ejected from the land into which ye shall
enter and in those nations ye shall not be able to rest and
; ;
there shall be instability of the print" of thy foot and God :
shall give thee a wêarying heart, and a pining soul, and fail-
ing eyes, that they see not and thy life shall hang on the :
tree ^ before thine eyes and thou shalt not trust thy life."
;
And so, since prophecy has been fulfilled through His ad-
—
vent that is, through the nativity, which we have above
commemorated, and the passion, which we have evidently ex-
plained — that is the reason withal why Daniel said, " Vision
;^^
and prophet luere sealed because Christ is the "signet" of
all prophets, fulfilling had in days bygone been
all that
announced concerning Him
His advent and per- : for, since
sonal passion, there is no longer "vision" or "prophet;"

whence most emphatically he says that His advent " seals
vision and prophecy." And thus, by showing " the number
of the years, and the time of the Ixii and an half ful-
filledhebdomads," we have proved that at that specified
time Christ came, that is, was born ; and, [by showing the
time] of the "seven and an half hebdomads," which are

subdivided so as to be cut off from the former hebdomads,
within which times we have shown Christ to have suffered,
and by the consequent conclusion of the " Ixx hebdomads,"
and the extermination of the city, [we have proved] that
" sacrifice and unction" thenceforth cease.
Sufficient it is thus far, on these points, to have mean-
time traced the course of the ordained path of Christ, by
which He is proved to be such as He used to be announced,
even on the ground of that agreement of Scriptures, which
has enabled us to speak out, in opposition to the Jews, on
^ Or rather in Deuteronomy. See xxviii. 65 sqq.

2 Or, " sole."
3 In ligno. There are no such words in the LXX. If the words be
retained, " tliy life'^ will mean Christ, who is called " our Life" in Col.
iii. 4. See also John i. 4, xiv. 6, xi. 25. And so, again, " Thou shalt not
trust (or believe) thy life
" would mean, " Thou shalt not believe Christ."
;
the ground^ of the prejudgment of the major part. For let

them not question or deny the writings we produce ; that
the fact also that things which were foretold as destined to
happen after Christ are being recognised as fulfilled may-
make it impossible for them to deny [tliese writings] to be
on a par with divine Scriptures. Else, unless He were come
after whom the things which were wont to be announced
had to be accomplished, would such as have been completed
be proved [to have been so] ? ^
Chap. xii. —Further proofs from the calling of the Gentiles.

Look at the universal nations thenceforth emero-Incr from
the vortex of human error to the Lord God the Creator and
His Christ ; and if you dare to deny that this was prophesied,
forthwith occurs to you the promise of the Father in the
Psalms, which says, " ^ly Son art Thou ; to-day have I be-
gotten Thee. Ask of Me, and I will give Thee Gentiles [as]
Thine heritage, and [as] Thy possession [the] bounds of the
earth." ^ For you will not be able to affirm that " son" to be
David rather than Christ or the ^^ bounds of the earth" to
;
have been promised rather to David, who reigned within the

single [country of] Judea, than to Christ, who has already
taken captive the whole orb with the faith of His gospel
as He says through Isaiah " Behold, I have given Thee for
:
a covenant * of my family, for a light of Gentiles, that Thou

mayst open [the] eyes of [the] blind" of course, such as —
err —
" to outloose from bonds [the] bound" that is, to free —
—
them from sins " and from the house of prison" that is, —
of death — " such as sit in darkness" ^
— of ignorance, to wit.
And if these [blessings] accrue through Christ, they will not
have been prophesied of another than Him through whom

we consider them to have been accomplished.^
1 Or, "in accordance with."

2 i.e. Would they have happened ? and, ly happening, have been
their own proof ?
^ Ps. ii. 7, 8.
* Dispositionem ; Gr. lixdyiy./iu.
^ Isa. xUi. 6, 7, cornp. Ixi. 1 ; Luke iv. 14-18.

* Comp. Luke ii. 25-33.
::
246 TERTULLIANUS.
Chap. xiii. —Argument from the destruction of Jerusalem

•
and desolation of Judea,
Therefore, since the sons of Israel affirm that we err in

receiving the Christ, who is ah'eady come, let us put in a
demurrer against them out of the Scriptures themselves, to
the effect that the Christ who was the theme of prediction is
come; albeit by the times of Daniel's prediction we have
proved that the Christ is come already wdio was the theme
of announcement. Now it behoved Him to be born in
Bethlehem of Judah. For thus it is written in the prophet
" And thou, Bethlehem, are not the least in the leaders of
Judah : who shall feed
for out of thee shall issue a Leader,
my People But if hitherto he has not been born,
Israel." -^
what " leader" was it who was thus announced as to pro-

ceed from the tribe of Judah, out of Bethlehem ? For it
behoves him to proceed from the tribe of Judah and from
Bethlehem. But we perceive that now none of the race
of Israel has remained in Bethlehem ; and [so it has been]
ever since the interdict was issued forbidding any one of the
Jews to linger in the confines of the very district, in order
that this prophetic utterance also should be perfectly ful-
filled :
" Your land your cities burnt up by fire,"
[is] desert,
—that is, [he what will have happened to them

is foretelling]
in time of war ^' your region strangers shall eat up in your
;
sight, and it shall be desert and subverted by alien peoples."^

And in another place it is thus said through the prophet
" The King with [His] glory ye shall see," that is, Christ,
^
—
doing deeds of power in the glory of God the Father ;
" and your eyes shall see [the] land from afar," *
which is —
what you do, being prohibited, in reward of your deserts,
since the storming of Jerusalem, to enter into your land ; it
is permitted you merely to see it wîth your eyes from afar
^^
your soul," he says, " shall meditate terror/' ^ —namely, at
^ Mic. V. 2 ; Matt. ii. 3-6. TertuUian's Latin agrees rather with the
Greek of St. Matthew than with the LXX.
2 See Isa. i. 7. ^ Comp. John v. 43, x. 37, 38.
^ Isa. xxxiii. 17. ^ Isa. xxxiii. 18.
îV^ ANSWER TO THE JEWS. 247
the time when they suffered the ruin of themselves.^ How,

therefore, will a ''
leader" be born from Judea, and how far
will he ''
proceed from Bethlehem," as the divine volumes
of the prophets do plainly announce ; since none at all is
day of [the house
left there to this of] Israel, of whose stock
Christ could be born ?
Now, if (according to the Jews) He is hitherto not come,
when He begins to come whence will He be anointed ? ^
For the Law enjoined that, in captivity, it wâs not lawful for
the unction of the royal chrism to be compounded.^ But, if
there is no longer "unction" tliere^ as Daniel prophesied

(for he says, "Unction shall be exterminated"), it follows
that no longer have it, because neither have they a
tliey^
temple where was the " horn"'^ from which kings were wont
to be anointed. If, then, there is no unction, whence shall
be anointed the " leader " who shall be born in Bethlehem ?

or liovr shall he proceed " from Bethlehem," seeing that of
the seed of Israel none at all exists in Bethlehem.
A second time, in fact, let us show that Christ is already
come, [as foretold] through the prophets, and has suffered,
and is already received back in the heavens, and thence is to
come accordingly as the predictions prophesied. For, after
His advent, we read, according to Daniel, that the city itself
had to be exterminated and we recognise that so it has
;
befallen. For the Scripture says thus, that " the city and
the holy place are simultaneously exterminated together with
the leader
^^'^
— undoubtedly [that Leader] who was to pro-
ceed " from Bethlehem," and from the tribe of " Judah."
^ Comp. the eyes'''' in the passage from Deuteronomy given

'-^failing
in c. xi., if " eyes "
be taken as the subject here. If not, we have
is to
another instance of the slipshod writing in which this treatise abounds.
- As His name " Christ" or " Messiah" implies.
2 Comp. Ex. XXX. 22-33. i.e. in Jerusalem or Judea.

"*
The Jews.
^
^ Comp. 1 Kings (3 Kings in LXX.) 39, where the Eng. i. ver. has
" «« horn;" the LXX. to yJpoc;, '"'the horn;" which at that time, of
course, was in David's tabernacle (2 Sam. 2 Kings in LXX. — — vi. 17),
for " temple" there was yet none.
^ Dan. ix. 26.
248 TERTULLIANUS.
Whence, again, it is manifest tliat " the city must simul-

"
taneously he exterminated " at the time when its " Leader
had to suffer in through the Scriptures of
it, [as foretold]
the prophets, who saymy hands the
:
^'
I have outstretched
whole day unto a People contumacious and gainsaying Me,
who walketh in a way not good, but after their own sins."^
And in the Psalms [David] says " They exterminated my :
hands and feet they counted all my bones they themselves,

: ;
moreover, contemplated and saw me, and in my thirst slaked

me with vinegar."^ These things David did not suffer, so
as to seem justly to have spoken of himself but the Christ ;
who was crucified. Moreover, the " hands and feet" are not
" exterminated," ^ except His who is suspended on a '' tree."
Whence, again, David said that " the Lord would reign
from the tree :
" * for elsewhere, too, the prophet predicts the
frait of this " tree," saying, ^'
The earth hath given her bless-
ings," ^
—of course that virgin-earth, not yet irrigated with
rains, nor fertilized by showers, out of which man was of
vore formed, out of which now Christ through the flesh
first
has been born of a virgin ; " and [the] treej^ ^ he says, " hath
brought his f ruit," ^ —
not that "tree" in paradise which
yielded death to the protoplasts, but the " tree " of the pas-
sion of Christ, whence life, hanging, was by you not be-
lieved!^ For this "tree," in a mystery,^ it was of yore
w^herewith Moses sweetened the bitter wâter whence the ;
People, which was perishing of thirst in the desert, drank and

revived ;^^ just as wê do, who, drawn out from the calamities
of the heathendom ^^ in which we were tarrying perishing
with thirst (that is, deprived of the divine word), drinking,
" by the faith which is on Him,"^^ the baptismal water of the
1 See Isa. Ixv. 2 ; Rom. x. 21.

2 Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.), and Ixix. 21 (Ixviii. 22 in
LXX.).
^ i.e. displaced, dislocated. * See c. x. above.
^ See Ps. Ixvii. 6 (Ixvi. 7 in LXX.), Ixxxv. 12 (Ixxxiv. 13 in LXX.).
'^
"Lignum," as before. ''
See Joel ii. 22.
^ See c. xi. above, and the note there. ^ Sacramento.
10 See Ex. xv. 22-26. ^^ Sieculi.
12 See Acts xxvi. 18, ad Jin.

^^ tree " of the passion of Christ, have revived, — a faith from

which Israel has fallen away, [as foretold] through Jeremiah,
"who says, " Send, and ask exceedingly whether such things
have been done, whether nations will change their gods (and
these are not gods !). But My People hath changed their
glory whence no profit shall accrue to them the heaven
: :
turned pale thereat" (and when did it turn pale ? undoubtedly

when Christ suffered), " and shuddered," he says, ^' most
exceedingly ;"^ "
and the sun grew dark at mid-day :"^ (and
when did it ''shudder exceedingly" except at the passion of
Christ, when the earth also trembled to her centre, and the
veil of the temple was rent, and. the tombs were burst
asunder ? ^) " because these two evils hath My People done ;
Me," He says, " they have quite forsaken, the fount of water
of and they have digged for themselves worn-out tanks,
life,"*
which not be able to contain water." Undoubtedly, by

will
not receiving Christ, the " fount of water of life," they have
begun to have " worn-out tanks," that is, synagogues for the
use of the " dispersions of the Gentiles," ^ in which the Holy
Spirit no longer lingers, as for the time past He was wont
to tarry in the temple before the advent of Christ, who is
the true temple of God. For, that they should withal suffer
this thirst of the Divine Spirit, the prophet Isaiah had said,
saying :
" Behold, they who serve Me shall eat, but ye shall
be hungry they who serve ]Me shall drink, but ye shall
;
thirst,and from general tribulation of spirit shall howl for :
ye shall transmit your name for a satiety to ^line elect, but

you the Lord shall slay; but for them who serve Me shall be
named a new name, which shall be blessed in the lands." ^'
Again, the mystery of this *' tree "^ we read as being cele-
brated even in the Books of the Reigns. For when the sons
1 See Jer. ii. 10-12. ^ See Amos viii. 9, as before, in c. x.
8 See Matt, xxvii. 45, 50-52 Mark xv. 33, 37, 38 Luke xxiii. 44, 45.
; ;
^ vouTo; ô)7}g in the LXX. here (ed. Tischcndorf, who quotes the Cod.
Alex, as reading, however, vourog ôjvto;). Conip. llcv. xxii. 1, 17, and
xxi. 6 ; John (The reference, it will be seen, is still to Jer.
vii. 37-39.
ii. 10-13 but the writer has mixed up words of Amos therewith.)
;
^ Comp. the TVju QiuoTropoiv ruv E^.'hiuau of John vii. 35

' and see 1 Pet. i. 1. ;
^ See Isa. Ixv. 13-16 in LXX. ^ Hujus ligni sacramcntum.

;
250 TERTULLIANUS.
of the prophets were cutting " wood " with axes on the -^
bank of the river Jordan, the iron flew off and sank in the
stream and so, on Elisha^ the prophet's coming up, the sons
;
of the prophets beg of him to extract from the stream the

iron which had sunk. And accordingly Ehsha, having taken
" wood," and cast it into that place where the iron had been
submerged, forthwith it rose and swam on the surface,^ and
the " wood " sank, wdiich the sons of the prophets recovered.*
Whence they understood that Elijah's spirit was presently
conferred upon him.^ What is more manifest than the
mystery^ of this ''wood," — that the obduracy of this world''
had been sunk in the profundity of error, and is freed in
baptism by the " wood " of Christ, that is, of His passion
"
in order that what had formerly perished through the " tree
in Adam, should be restored through the " tree" in Christ?^
while we, of course, who have succeeded to, and occupy, the
^
room of the prophets, at the present day sustain in the world
that treatment which the prophets always suffered on account
of divine religion : for some they stoned, some they banished
more, however, they delivered to mortal slaughter,-^*^ —a fact
which they cannot deny.-^^
This " wood," again, Isaac the son of Abraham personally
carried for his own sacrifice, when God had enjoined that he
should be made a victim to Himself. But, because these had
been mysteries^^ which were being kept for perfect fulfilment
in the times of Christ, Isaac, on the one hand, with his
" wood," was reserved, the ram being offered which was
^ Lignum. ^ Helisgeo. Comp. Luke iv. 27.

^ The careless construction of leaving the nominative " Elisha " with
no verb to follow it is due to the original, not to the translator.
^ See 2 Kings vi. 1-7 (4 Kings vi. 1-7 in LXX.). It is not said,
however, that the wood sank.
^ This conclusion they had drawn before, and are not said to have
drawn, consequently, upon this occasion. See 2 Kmgs (-i Kings in

LXX.) ii. 16.
^ Sacramento. " Sceculi," or perhaps here " heathendom."
^"
^ For a similar argument, see Anselm's Cur Deus Homo'? l.i. c. iii. sub Jin.
^ Sajculo. ^^ Mortis necem.
" Comp. Acts vii. 51, 52 Heb. xi. 32-38.;

12 Sacramenta.
caught by the horns in the bramble;^ Christ, on the other

hand, in His times, carried His " wood " on His own shoulders,
adhering to the horns of the cross, with a thorny crown en-
circhng His head. For Him it behoved to be made a sacri-
fice on behalf of all Gentiles, who " was led as a sheep for
a victim, and, like a lamb vôiceless before his shearer, so
opened not His mouth " (for He, when Pilate interrogated
Him, spake nothing ^) for " in humility His judgment was
;
taken away: His nativity, moreover, who shall declare?"

(because no one at all of human beings was conscious of the
nativity of Christ at His conception, when as the Virgin
Mary was found pregnant by the word of God and because) :
"His life was to be taken from the land."^ Why, ac-

cordingly, after His resurrection from the dead, which was
effected on the third day, did the heavens receive Him back ?
It was in accordance with a prophecy of Hosea, uttered on
this wise ^'
Before daybreak shall they arise unto Me, say-
:
ing. Let us go and return unto the Lord our God, because
Himself will draw [us] out and free us. After a space of two
days, on the third day"* —
which is His glorious resurrec-
tion —
He received back into the heavens (whence withal the
Spirit Himself had come to the Virgin ^) Him whose nativity
and passion alike the Jews have failed to acknowledge.
Therefore, since the Jews still contend that the Christ is not
yet come, whom we have in so many ways approved^ to be
come, let the Jews recognise their own fate, a fate which —
they were constantly foretold as destined to incur after the
advent of the Christ, on account of the impiety with which
they despised and slew Him. For first, from the day when,
according to the saying of Isaiah, " a man cast forth his
abominations, golden and silvern, which they made to adore
^ See Gen. xxii. 1-14.

2 See Matt, xxvii. 11-14 ; Mark xv. 1-5 ;
John xix. 8-12.
3 See Isa. liii. 7, 8.
^ Oehler refers to Hos. vi. 1 ;
add 2 {ad init.).
5 See Luke i. 35.

^ For this sense of the word " approve," comp. Acts ii. 22, Greek and
English, and Phil. i. 10, Greek and English.
252 TERTVLLIANUS.
with vain and hurtful [rites]," ^ — that is, ever since we

Gentiles, with our breast doubly enlightened through Christ's
truth, cast forth (let the Jews see it) our idols, what follows —
has likewise been For " the Lord of Sabaoth hath
fulfilled.
taken away, among the Jews and from Jerusalem," among

the other things named, " the wise architect " too,^ who
builds the church, God's temple, and the holy city, and the
house of the Lord. For thenceforth God's grace desisted
[from working] among them. And " the clouds were com-
manded not to rain a shower upon the vineyard of Sorek,""
— the clouds being celestial benefits, which were commanded
not to be forthcoming to the house of Israel ; for it " had
—
borne thorns " whereof that house of Israel had wrouo;ht a
—
crown for Christ and not ^' righteousness, but a clamoiir,^^ —
the clamour whereby it had extorted His surrender to the
cross.* And thus, the former gifts of grace being with-
drawn, " the law and the prophets were until John,"^ and
the fishpool of Bethsaida^ until the advent of Christ : there-
after it ceased curatively to remove from Israel infirmities of
health ; since, as the result of their perseverance in their
frenzy, the namewâs tlirough them blasphemed,
of the Lord
as it is your account the name of God is
written :
" On
blasphemed among the Gentiles " for it is from them that :
"^
the infamy [attached to that name] began, and [by them that
it was propagated during] the interval from Tiberius to Ves-
pasian. And because they had committed these crimes, and

had failed to understand that Christ " was to be found "^ in
'^
the time of their visitation," ^ their land has been made
1 See Isa. ii. 20.

2 See Isa. iii. 1, 3 ; and comp. 1 Cor. iii. 10, Eph. ii. 20, 21, 1 Pet.
ii. 4-8, and many similar passages.
^ Comp. Tsa. v. 2 in LXX. and Lowth.
* Comp. Isa. V. 6, 7, with Matt, xxvii. 20-25, Mark xv. 8-15, Lnke
xxiii. 13-25, John xix. 12-lG.
^ Matt.
xi. 13 Luke xvi. 16. ;
See John v. 1-9 and comp. de Bapt. c. v., and the note there.
^
;
^ See Isa. Iii.

5 Ezek. xxxvi. 20, 23 ;Rom. ii. 21. (The passage in ;
Isaiah in the LXX. agrees with Rom. ii. 24.)

8 See Isa. Iv. 6, 7. » See Luke xix. 41-44.
" desert, and their cities utterly burnt with fire, while
strangers devour their remon in their siMit : the dauirhter of
Sion is derelict, as a watch-towêr in a vineyard, or as a shed
in a cucumber garden," —
ever since the time, to wit, when
" Israel knew" not " the Lord, and " the People understood
Him not ;" but rather " quite forsook, and provoked unto
indignation, the Holy One of Israel."^ So, again, we find a
conditional threat of the sword: " If ye shall have been un-
willing, and shall not have been obedient, the glaive shall eat
you up."^ Whence wê prove that the sword wâs Christ, by
not hearing whom they perished ; who, again, in the Psalm,
demands of the Father their dispersion, saying, " Disperse
them in Thy power;" ^ who, withal, again through Isaiah prays
for their utter burning. " On My account," He says, '^
have
these things happened to you; in anxiety shall ye sleep."*
Since, therefore, the Jews were predicted as destined to
suffer these calamities on Chrisfs account, and we find that
they Jiave suffered them, and see them sent into dispersion
and abiding in it, manifest it is that it is on Christ's account
that these things have befallen the Jews, the sense of the
Scriptures harmonizing with the issue of events and of the
order of the times. Or else, if Christ is not yet come, on
whose account they were predicted as destined thus to suffer,
when He shall have come it follows that they ivill thus suffer.
And where will then be a daughter of Sion to be derelict,
who noio has no existence? where the cities to be exust,
which are already exust and in heaps'? where the dispersion
of a race wdiich is now in exile ? Eestore to Judea the con-
dition which Christ is to find and [then, if you will,] con-
;
tend that some other [Christ] is coming.
Chap. xiv. — Conclusion. Clue to the error of the Jews,
Learn now (over and above the immediate question) the

clue to your error. We affirm tiuo characters of the Christ
demonstrated by the prophets, and as many advents of His
forenoted : one, in humility (of course the first), when He
1 See Isa. i. 7, 8, 4. - Tsa. i. 20.
3 See Ps. lix. 11 (Iviu. 12 in LXX.). ' See Isa. 1. 11 in LXX.
—
254 TERTULLIANVS.
had to be led " as a sheep for a victim ; and, as a lamb voice-

less before the shearer, so opened not His mouth," not He
even in His aspect comely. For '' we have announced,"
says [the prophet], "concerning Him, [He is] as a little
child, as a root in a thirsty land and there was not in Him ;
attractiveness or glory. And we saw Him, and He had

not attractiveness or grace ; but His mien was unhonoured,
deficient in comparison of the sons ofmen," ^ ^' a man [set]
in the plague,^ and knowing how to bear infirmity:" to wit,
as having been set by the Father " for a stone of offence," ^
and " made a little lower " by Him " than angels," * He
pronounces Himself " a worm, and not a man, an ignominy
of man, and [the] refuse of [the] People."^ Which evi-
dences of ignobility suit the FiEST Advent, just as those
of sublimity do the Second ; when He shall be made no
longer " a stone of offence nor a rock of scandal," but
" the highest corner-stone," ^ after reprobation [on earth]
taken up [into heaven] and raised sublime for the purpose
of consummation,^ and that ^' rock " so we must admit —
which is read of in Daniel as forecut from a mount, which
shall crush and crumble the image of secular kingdoms.^
Of which second advent of the same [Christ] Daniel has
said :
^'
And, behold,
were a Son of man, coming with
as it
the clouds of the heaven, came unto the Ancient of days,

and was present in His sight and they who were standing ;
by led [Him] unto Him. And there was given Him royal
power and all nations of the earth, according to their race,
;
1 See Isa. liii. 2 in LXX.

2 SeePs. xxxviii. 17 in the "Great Bible" (xxxvii. 18 in LXX.)-
Also Isa. liii. 3 in LXX.
2 See Isa. viii. 14 (where, however, the LXX. rendering is widely
different) with Eom. ix. 32, 33 ; Ps. cxviii. 22 (cxvii. 22 in LXX.) ;
1 Pet. ii. 4.
4 See Ps. viii. 5 (viii. 6 in LXX.) with Heb. ii. 5-9.
^ See Ps. xxii. 6 (xxi. 7 in LXX., the Alex. MS. of which here agrees
well with TertuUian).
^ See reference 3 above, with Isa. xxviii. 16.
7 Comp. Eph. i. 10.
8 Or, " worldly kingdoms." See Dan. ii. 34, 35, 44, 45.
AN ANSWEE TO THE JEWS. 255
and all glory, shall serve Him and His power [is] eternal,
:
which shall not be taken away, and His kingdom [one] which
shall not be corrupted." ^ Then, assuredly, is He to have an
honourable mien, and a grace not " deficient more than the
sons of men for [He will then be] " blooming in beauty
; ''
in comparison with the sons of men." ^ " Grace," says [the

Psalmist], " hath been outpoured in Thy lips : wherefore God
hath blessed Thee unto eternity. Gird Thee Thy sword
around Thy thigh, most potent in Thy bloom and beauty " ^ !
while the Father withal afterwards, after making Him

somewhat lower than angels, '' crowned Him with glory and
honour, and subjected all [things] beneath His feet." ^ And
then shall they ''
learn to know Him whom they pierced,
;
and shall beat their breasts tribe by tribe " * of course
because in days bygone they did not know Him when con-
ditioned in the humility of human estate. Jeremiah says :
" He is a human being, and who will learn to know Him ? " ^
"
because, " His nativity," says Isaiah, " who shall declare ?
So, too, in Zechariah, in His own person, nay, in the very
mystery^ of His name withal, the most true Priest of the
Father, His own^ Christ, is delineated in a twofold garb with
reference to the two advents.^ First, He was clad in "sordid
attire," that is, in the indignity of passible and mortal flesh,
when the devil, withal, was opposing himself to Him —the

instigator, to wit, of Judas the traitor^ — who even after
^ See Dan.
vii. 13, 14. ^ See c. ix. med.
See Ps. viii. 5, 6 (6, 7 in LXX.) ; Heb. ii. 6-9.

3
^ See Zech. xii. 10, 12 (where the LXX., as we have it, differs widely
from our Eng. ver. in ver. 10) Rev. i. 7. ;
^ See Jer. xvii. 9 in LXX. ^ Sacramento.

^ The reading which Oehler follows, and which seems to have the best
authority, " verissimus sacerdos Patris, Christus Ipsius," as in the text.
is
But Rig., whose judgment

is generally very sound, prefers, with some
others, to read, " verus summus sacerdos Patris Christus Jesus ;" which
agrees better with the previous allusion to "the mystery of His name
withal " comp. c. ix. above, towards the end.
:
^ See Zech. iii. " The mystery of His name " refers to the meaning of
*'
Jeshua," for which see c. ix. above.
^ Comp. John 70 and xiii. 2 (especially in Greek, where the word
vi.
ZiufioTiog is used in each case).

256 TERTULLIANUS.
His baptism had tempted Him. In the next place, He was

stripped of His former sordid raiment, and adorned with a
garment down to the foot, and with a tm'ban and a clean
mitre, that is, [with the garb] of the second advent ; since
He is demonstrated as having attained " glory and honour."

Nor will you be able to say that the man [there depicted] is
"the son of Jozadak,"^ who was never at all clad in a
sordid garment, but was always adorned with the sacerdotal
garment, nor ever deprived of the sacerdotal function. But
the " Jesus " ^ there alluded to is Cheist, the Priest of God
the most high Father ; who at His first advent came in
humility, in human form, and passible, even up to the period
of His [actual] passion being Himself likewise made,
;
through all [stages of suffering], a victim for us all who ;
after His resurrection was " clad with a garment down to

the foot," ^ and named the Priest of God the Father unto
eternity.* So, again, I will make an interpretation of the
two goats which were habitually offered on the fast-day.^
Do not they, too, point to each successive stage in the
character of the Christ who is already come ? A pair, on the
one hand, and consimilar [they were], because of the identity
of the Lord's general appearance ; inasmuch as He is not
to come some other form, seeing that He has to be recog-
in
nised by those by whom He was once hurt. But the one of
them, begirt with scarlet, amid cursing and universal spitting,
and tearing, and piercing, was cast away by the People
outside the city into perdition, marked with manifest tokens
of Christ's passion ; who, after being begirt with scarlet
garment, and subjected to universal spitting, and afflicted
with all contumelies, was crucified outside the city.^ The

other, however, offered for sins, and given as food to the
^ Or " Josedech," as Tertiillian here writes, and as we find in Hag.

i. 1, 12, ii. 2, 4, Zech. vi. 11, and in the LXX.
2 Or, " Jeshua." ^ See Rev. i. 13.
See Ps. ex. (cix. in LXX.) 4 Heb. v. 5-10.

4 ;
^ See Lev. xvi.
6 Comp. Heb. xiii. 10-13. It is to be noted, however, that all this
spitting, etc., formed no part of the divinely ordained ceremony.

priests merely of the temple,^ gave signal evidences of the

second appearance ; in so far as, after the expiation of all
sins, the priests of the spiritual temple, that Is, of the church,
were to enjoy ^ a spiritual public distribution (as It were) of
the Lord's grace, while all others are fasting from salvation.
Therefore, since the vaticinations of the first advent
obscured it with manifold figures, and debased it with every
dishonour, while the SECOND [was foretold as] manifest and
wholly worthy of God, it has resulted therefrom, that, by
fixing their gazeon that one alone which they could easily
understand and believe (that is, the second, which Is in
honour and glory), they have been (not undeservedly) de-

ceived as to the more obscure at all events, the more un- —
—
worthy that is, the first. And thus to the present moment
they affirm that their Christ is not come, because He is not
come in majesty ; while they are ignorant of " the fact that
He was first to come in humility.
Enough it is, meantime, to have thus far followed the
stream downward of the order of Christ's course, whereby
He is proved such as He was habitually announced: In order
that, as a result of this harmony of the Divine Scriptures, we
may understand ; and that the events which used to be pre-
may be believed
dicted as destined to take place after Christ
to have been accomplished as the result of a divine arrange-
ment. For unless He had come after whom they had to be
accomplished, by no means would the events, the future oc-
currence whereof was predictively assigned to His advent,
have transpired. Therefore, If you see universal nations
thenceforth emerging from the pr<)fundity of human error
to God the Creator and His Christ (which you dare not
assert to have not been prophesied, because, albeit you were
so to assert, there would forthwith as we have already pre- —
—
mised ^ occur to you the promise of the Fatlier, saying, "My
Son art Thou I this day have begotten Thee ask of Me,
; ;
^ This appears to be an error. Sec Lev. vi. 30.

^
Unless Oehlers "fruereutur" is an error for " fruentur " = "will
enjoy."
3 Or, " ignore." * See cc. xi. xii. above.
TERT. —VOL. III. K
258 TERIULLIANUS.
and I will give Thee Gentiles [as] Thine heritage, and [as]
Thy possession the boundaries of the earth." Nor will you
be able to vindicate, as the subject of that prediction, rather
the son of David, Solomon, than Christ, God's Son; nor
"the boundaries of the earth," as promised rather to David's
son, who reigned within the single land of Judea, than to
Christ the Son of God, who has already illumined the whole
world ^ wdth the rays of His gospel. In short, again, a
throne " unto the age " ^ is more suitable to Christ, God's
—
Son, than to Solomon, a temporal king, to wit, who reigned
over Israel alone. For at the present day nations are in-
voking Christ which used not to know Him and peoples at ;
the present day are fleeing in a body to the Christ of whom

in days bygone they were ignorant '^), you cannot contend
that that is future which you see taking place.* Either deny
that these events wêre prophesied, while they are seen before
your eyes ; or else have been fulfilled, while you hear them
read : or, on the other hand, if you fail to deny each position,
they will have their fulfilment in Him with respect to whom
they were prophesied.
1 Orbem.
2 Or, " unto eternity." Comp. 2 Sam. (2 Kings in LXX.) vii. 13 ;
1 Chron. xvii. 12 ; Ps. Ixxxix. 3, 4, 29, 35, 36, 37 (in LXX. Ps. Ixxxviii.
-1, 5, 30, 36, 37, 38).
3 See Isa. Iv. 5 (especially in the LXX.).
4 Oehler's pointing is discarded. The whole passage, from " which you
dare not assert" down to " ignorant," appears to be parenthetical and ;
I have therefore marked it as such.

AGAINST ALL HERESIES,
Chap. i. —Earliest Heretics : Simox Magus, Menander,

Satukninus, Basilides, Nicolaus.
F which heretics I will (to pass by a good deal) sum-

marize some few particulars. For of Judaism's
heretics I —
am silent Dositheus the Samaritan,
I mean, who was the first who had the hardi-
hood to repudiate the prophets, on the ground that they had
not spoken under inspiration of the Holy Spirit. Of the
Sadducees I am who, springing from the root of this
silent,
error, had the hardihood to adjoin to this heresy the denial

likewise of the resurrection of the flesh.-^ The Pharisees I pre-
termit, w^howere "divided" from the Jews by their superim-
posing of certain additaments to the law,- which fact likewise
made them worthy of receiving this very name;^ and, together
with them, the Herodians Hkewise, who said that Herod was
Christ. To those I betake myself who have chosen to make
the gospel the starting-point of their heresies.
Of these the first of all is Simon Magus, who in the Acts
of the Apostles earned a condign and just sentence from the
Apostle Peter.'^ He
had the hardihood to call himself the
Supreme is, the Supreme God
Virtue,* that and moreover, ;
[to assert] that the universe^ had been originated by his

angels that he had descended in quest of an erring doemon,^
;
which was Wisdom ; that, in a phantasmal semblance of God,
^ See Acts xxiii. 8, and the references there.

2 Pharisees = Separatists. ^ See Acts viii. 9-24.
* I nse Virtue in this and similar cases in its Miltonic sense.
^ Mundum. ^ Or, " intelligence."
259
260 [TERTULLIANUS]
he had not suffered among the Jews, but was as if he had

suffered}
After him Menander, his disciple (hkewise a magician^,
saying the same as Simon. Whatever Simon had affirmed
himself to be, this did Menander equally affirm himself to
be, asserting that none could possibly have salvation wdthout
being baptized in his name.
Afterwards, again, followed Saturninus : he, too, affirm-
ing that the innascible^ Virtue, that God, abides in the
is,
highest regions, and that those regions are infinite, and in

the regions immediately above us ; but that angels far re-
moved from Him made the lower world;* and that, because
light from above had flashed refulgently in the lower regions,
the angels had carefully tried to form man after the simili-
tude of that light that man lay crawling on the surface of
;
the earth that this light and this higher virtue was, thanks
;
to mercy, the salvable spark in man, while all the rest of him
perishes;^ that Christ had not existed in a bodily substance, and
had endured a giâsi-passion in a phantasmal shape merely ;
that a resurrection of the flesh there will by no means be.

Afterwards broke out the heretic Basilides. He affirms
that there is a supreme Deity, by name Abraxas,^ by whom
was created Mind, which in Greek he calls 'Nqv<^ that thence ;
sprang the Word ; that of Him issued Providence, Virtue,^

and Wisdom ; that out of these subsequently were made
Principalities, Powers,^ and Angels ; that there ensued in-
and processions of angels that by these angels
finite issues ;
365 heavens were formed, and the world,^ in honour of

Abraxas, whose name, if computed, has in itself this number.
Now, among the last of the angels, those who made this
world,^ he places the God of the Jews latest, that is, the God
^ Or, " but
had undergone a quasi-passiony ^ Magus.
^ " Innascibilem " but Fr. Junius' conjecture,

;
" innoscibilem," is
agreeable to the Greek " uyvaarogy

* Mundum.
^ The text here is partially conjectural, and, if correct, clumsy. For
the sense, see de Anima, c. xxiii. ad init.
^ Or, Abraxes, or Abrasax. ^ Or, Power.
^ Potestates. ^ Mundum.
AGAINST ALL HERESIES. 261
of the Law and of the Prophets, whom he denies to be a God,

but affirms to be an angel. To him, he says, was allotted the
Abraham, and accordingly he it was who transferred
seed of
Egypt into the land of
the sons of Israel from the land of
Canaan affirming him to be turbulent above the other
;
angels, and accordingly given to the frequent arousing of

seditions and wars, yes, and the shedding of human blood.
Christ, moreover, he affirms to have been sent, not by this
maker of the world,^ but by the above-named Abraxas and ;
to have come in a phantasm, and been destitute of the sub-

stance of flesh that it was not He who suffered among the
:
Jews, but that Simon^ was crucified in His stead whence, :
again, there must be no believing on him who was crucified,

lest one confess to having believed on Simon. Martyrdoms,
he says, are not to be endured. The resurrection of the flesh
he strenuously impugns, affirming that salvation has not been
promised to bodies.
A brother heretic^ emerged [to light] in Nicolaus. He
was one of the seven deacons who were appointed in the Acts
of the Apostles.* He affirms that Darkness was seized with
—
a concupiscence and, indeed, a foul and obscene one after —
Light out of this permixture it is a shame to say what fetid
:
and unclean [combinations arose]. The rest [of his tenets],

too, are obscene. For he tells of certain -3^pns, sons of turpi-
tude, and of conjunctions of execrable and obscene embraces
and permixtures,''' and certain yet baser outcomes of these.
He teaches that there were born, moreover, demons, and gods,
and spirits seven, and other things sufficiently sacrilegious alike
and foul, which we blush to recount, and at once pass them
by. Enough it is for us that this heresy of the Nicolaitans
\\:i:i been condemned by the Apocalypse of the Lord with the
1 Mundum.
2 i.e. probably " Simon the Cyrcnian." See. ^Nfatt. xxvii. 32 ; Mark
XV. 21 ; Luke xxiii. 26.
3 Alter hsereticus. But Fr. Junius suggests " alitcr."
See Acts vi. 1-C.
*
^ So Oehler gives in his text. But his suggestion, given in a note, is

perhaps preferable: "and of execrable embraces and permixtures, and
*
obscene conjunctions."
:
262 ITERTULLIANUS~\
weightiest authority attaching to a sentence, in saying,

^'
Because this thou holdest, thou hatest the doctrine of the
^
Nicolaitans, which I too hate."
Chap. it. — Ophites, Cainites, Sethites.

To these are added those heretics likewise who are called
Ophites:^ magnify to such a degree, that
for the serpent they
they prefer him even to Christ Himself for it was he, they ;
say, who gave us the origin of the knowledge of good and of

eviL^ His power and majesty (they say) Moses perceiving,
set up the brazen serpent and whoever gazed upon him ;
obtained health.* Christ Himself (they say further) in His

gospel imitates Moses' serpent's sacred power, in saying
" And Moses upreared the serpent in the
as desert, so it be-
hoveth the Son of man to be upreared."^ Him they intro-
duce to bless their eucharistic [elements].^ Now the whole
parade and doctrine of this error flowed from the following
source. They say that from the supreme primary ôn
[whom men speak of] there emanated several other inferior
ôns. To all these, however, there opposed himself an ôn
whose name is laldahaoth.^ He had been conceived by the
permixture of a second ôn with inferior ôns ; and after-
wards, when he^ had been desirous of forcing his way into
the higher regions, had been disabled by the permixture of
the gravity of matter with himself to arrive at the higher
regions ; had been left in the midst, and had extended him-
self to his full dimensions, and thus had made the sky.-^^
laldabaothj however, had descended lower, and had made
^ See Rev. ii. 6. ^ Or, " Serpentarians," from o(pii, a serpent.

2 See Gen. iii. 1-7. * See Num. xxi. 4-9. ^ John iii. 14.
6 Eucharistia (neut. pi.) = ivxapidrua. (Fr. Junius in Oehler) : per-
haps " the places in wJiich they celebrate the eucharist."
^ These words are intended to give the, force of the " illo " of the
original.
s
Robertson (Ch. Hist. i. p. 39, note 2, ed. 2, 1858) seems to take this
word to mean " Son of Darkness or Chaos."
^ "Seque" Oehler reads here, which appears bad enough Latin, unless
his "se" after "extendisse" is an error.
10 Or, "heaven."
him seven sons, and had shut from their view the upper
regions by self-distension, in order that, since [these] angels
could not know what was above,^ they might think
him the
sole God. These and angels, therefore, had
inferior Virtues
made man ; and, because he had been originated by weaker
and mediocre powers, he lay crawling, worm-like. That ôn,
however, out of which laldahaoth had proceeded, moved to
the heart with envy, had injected into man as he lay a certain
spark ; excited whereby, he was through prudence to grow
wise,' and be able to understand the thin^rs above.
O So, afiain,
&7 7
the laldahaoth aforesaid, turning indignant, had emitted out

of himself the Virtue and similitude of the serpent; and this
had been the Virtue in paradise — that had been the is, this
serpent —whom Eve had believed as he had been God the
if
Son.- He^ plucked, say they, from the fruit of the tree, and
thus conferred on mankind the knowledge of things good
and evil.* Christ, moreover, existed not in substance of
flesh : salvation of the flesh is not to be hoped for at all.
Moreover, also, there has broken out another heresy also,

which is called that of the Cainites.^ And the reason is, that
they magnify Cain as if he had been conceived of some potent
Virtue which operated in him for Abel had been procreated
;
after being conceived of an inferior Virtue, and accordingly

had been found inferior. They who assert this likewise de-
fend the traitor Judas, telling us that he is admirable and
great, because of the advantages he is vaunted to have con-
ferred on mankind for some of them think that thanks-
;
giving is to be rendered to Judas on this account : viz.

Judas, they say, observing that Christ wished to subvert the
truth, betrayed Him, in order that there might be no possi-
bility of truth's being subverted. And others thus dispute
^'
against them, and say Because the powers of this world
:
were unwilling that Christ should suffer, lest through His

death salvation should be prepared for mankind, he, consult-
ing for the salvation of mankind, betrayed Christ, in order
^ Or, " what the upper regions were." - Filio Deo.
^ Or, " she ;" but perhaps the text is preferable.
**
See Gen. iii. 1-7. ^ See de Bapt. c. i. ^ Mundi.
264 [TERTULLIANUS'\
that there might be no possibility at all of the salvation being

impeded, which icas being impeded through the Virtues which
were opposing Christ's passion ; and thus, through the passion
of Christ, there might be no possibility of the salvation of
mankind being retarded.
But, again, the heresy has started forth which is called
that of the Sethites.^ The doctrine of this perversity is
as follows. Two human beings were formed by the angels

— Cain and Abel. On their account arose great contentions
and discords among the angels for this reason, that Virtue
:
—
which was above all the Virtues which they style the Mother
— when they said^ that Abel had been slain, willed this Seth
of theirs to be conceived and born in place of Abel, in order
that those angels might be escheated who had created those
two former human beings, while this pure seed rises and is
born. For they say that there had been iniquitous permix-
tures of angels and human beings; for which reason that
Virtue which (as we have said) they style the Mother brought
on the deluge even, for the purpose of vengeance, in order
that that seed of permixture might be swept away, and
this only seed which was pure be kept entire. But [in vain]:
for they who had originated those of the former seed sent
into the ark (secretly and stealthily, and unknown to that
Mother- Virtue), together with those "eight souls," ^ the seed
likewise of Ham, in order that the seed of evil should not
perish, but should, together with the rest, be preserved, and
after the deluge be restored to the earth, and, by example of
the rest, should grow up and diffuse itself, and fill and occupy
the whole orb.* Of Christ, moreover, their sentiments are
such that they call Him merely Seth, and say that He was
instead of the actual Seth.
Chap. hi. — Carpocrates, Cerinthus, Ebion.

Carpocrates, furthermore, introduced the following
1 Or, Sethoites.
2 " Dicerent ;" but Routli (I think) has conjectured "disceret" =
*'
when she learned^'''' etc., which is very simple and apt.
» See 1 Pet. iii. 20. * Cf. Gen. ix. 1, 2, 7, 10.
AGAINST ALL HERESIES, 2G5
sect. Pie affirms that there is one Virtue, the chief among
the upper [regions] : that out of this were produced angels
and Virtues, which, being far distant from the upper Virtues,
created this world in the lower regions: that Christ was
-^
not born of the Virgin Mary, but was generated a mere —

human being — of the seed of Joseph, superior (they admit)
above all and in in-
others in the practice of righteousness
tegrity of life ; that He and that
suffered among the Jews ;
His soul alone was received in heaven as having been more

firm and hardy than all others whence he would infer, re- :
taining only the salvation of souls, that there are no resur-

rections of the body.
After him brake out the heretic Cerinthus, teaching
similarly. For he, too, says that the world was originated -^
by those [angels^] and sets forth Christ as born of the seed

;
of Joseph, contending that He was merely human, without

divinity affirming also that the Law was given by angels ;^
;
representing the God of the Jews as not the Lord, but an

angel.
His successor was Ebion,* not agreeing with Cerinthus
in QyQYj point in that he affirms the world ^ to have been
;
made by God, not by angels; and because it is written,

"No disciple above [his] master, nor servant above [his]
lord,"^ sets forth likewise the law [as binding^], of course for
the purpose of excluding the gospel and vindicating Judaism.
Chap. iv. —Valentinus, Ptolemy and Secundus,

Heracleon.
Valentinus the heretic, moreover, introduced many
^ Mundum.
- 'Âb perhaps an error for "ab angelis," by absorption of
illis" is
the first syllable. (So Routh had conjectured before me.)

^ '•''Ah angelis:" an erroneous notion, which professed probably to
derive support from John i. 17, Acts vii. 53, Gal. iii. 19, wliere, how-
ever, the Greek prepositions should be carefully noted, and ought in

no case to be rendered by " ab."
^ Al. Hebion. ^ See Matt. x. 2A Luke vi. 40 John xiii. 16.
; ;
^ i.e. as Rig.'s quotation from Jerome's ImUculus (in Oehler) shows,
*'
because, and in so far as, Christ observed it."
—;;
26G [TERTULLIANUS~\
fables. These I will retrench and briefly summarize. For

he introduces the Pleroma and the thirty JEons. These
ôns, moreover, he explains in the way of syzygies, that
isj conjugal unions-^ of some kind. For among the first,^
he says, were Depth ^ and Silence; of these proceeded Mind
and Truth ; out of whom burst the Word and Life ; from
whom, again, were created Man * and the Church. But [these
are not all] ; for of these last also proceeded twelve ôns
from Speech,^ moreover, and Life [proceeded] other ten
-ôns such is the Triacontad of ôns, which is made up
:
in the Pleroma of an ogdoad, a decad, and a duodecad. The

thirtieth JFon, moreover, willed to see the great Bythus and, ;
to see him, had the hardihood to ascend into the upper regions
and not being capable of seeing his magnitude, desponded,^
and almost suffered dissolution, had not some one, he whom —
—
he calls Horos, to wit, sent to invigorate him, strengthened
him by pronouncing the word " lao."^ This ôn, moreover,
which was thus reduced to despondency, he calls Achamoth,
[and says] that he was seized with certain regretful passions,
and out of his passions gave birth to material essences.^ For
^ Conjugationes. Cowper uses our word " conjugation " in this sense
in one of his humorous pieces. The "syzygies" consisted of one male
and one female ôn each.
2 Oehler separates "in primis ;" but perhaps they ought to be united
—
"inprimis," or "imprimis" and taken as r= "primo ab initio."
2 Bythus. * Hominem,
^ "Sermone:" he said "Verbum" before. ^ In defectione fuisse.
"^
Cf. adv. Valent. cc. x. xiv.
^ Such appears to be the meaning of this sentence as Oehler gives it.
But the text is here corrupt and it seems plain there must either be
;
something lost relating to this " Achamoth," or else some capital error in
the reading, or, thirdly, some gross and unaccountable confusion in the
writer for the sentence as it stands is wholly irreconcilable with what
:
follows. It evidently makes " Achamoth " identical with "the thirtieth
jEon " above-named and yet, without introducing any fresh subject,
;
the writer goes on to state that this despondent iEon, who " conceived
and bare," was itself the offspring of despondency, and made an infirm
world out of the infirm materials which "Achamoth" supplied it with.
—
Now it is apparent from other sources as, for instance, from Tert.
—
adv. Valentin, above referred to that the "thirtieth iEon" was sup-
posed to be female^ Sophia (Wisdom) by name, and that she was said to
AGAINST ALL HERESIES. *i67
he was panic-stricken, he says, and terror-stricken, and over-

come with sadness and of these passions he conceived and
;
bare. Hence he made the heaven, and the earth, and the
sea, and whatever is in them: for which cause all things
made by him are infirm, and frail, and capable of falling, and
mortal, inasmuch as he himself was conceived and produced
from despondency. He, however, originated this world ^ out
of those material essences which Achamoth, by his panic, or
terror, or sadness, or sweat, had supplied. For of his panic,
he says, was made darkness of his fear and ignorance, the
;
spirits of wickedness and malignity of his sadness and tears,

;
the humidities of founts, the material essence of floods and

sea. was sent by that First-Father who
Christ, moreover,
is He, moreover, was not In the substance of our
Bythus.
flesh but, bringing down from heaven some spiritual body
;
or other, passed through the Virgin Mary as water through

a pipe, neither receiving nor borrowing aught thence. The
resurrection of our present flesh he denies, but [maintains
that] ofsome sister-flesh.^ Of the Law and the prophets
some parts he approves, some he disapproves that is, he ;
be parent of "Achamoth," or "Euthymcsis" (see adv. Valentin.

the
cc. X. xi. xiv. xxv.), while "Achamoth" herself appears by some
ix.
accounts to be also called >ca,Ta 'So^pix. The name " Achamoth" itself,
which Tertullian {adv. Valentin, c. xiv. adinit.) calls an " uninterpretable
name," is believed to be a representation of a Hebrew word meaning
" wisdom ;" and hence, possibly, some of the confusion may have arisen,
— from a promiscuous use, namely, of the titles "Achamoth" and
"Sophia." Moreover, it would appear that some words lower down
as to the production by "Achamoth" of "Demiurgus," must have
dropped out. Unless these two omissions be supplied, the passage is
wholly unintelligible. Can the fact that the Hebrew word which
" Achamoth" represents is a /em. pi. in any way explain this confused
medley, or help to reconcile conflicting accounts ? The uuc^ and Kara
'2o(pict. seem to point in some degree to some such solution of some of
the existing difficulties. " lao," again, is a word which has caused
much perplexity. Can it possibly be connected with la.o,ueti, "to heal?"
^ Mundum.
2 Oehler's suggestion is to vary the pointing so as to give this sense :
" The resurrection of he denies. But of a sister-Law and

this flesh
prophets," etc. But this seems even more harsh than the other.
268 [TERTULLIANUS'\
disapproves all in reprobating some. A Gospel of his own

he likewise has, beside these of ours.
After him arose the heretics Ptolemy and Secundus,
who agree throughout with Valentinus, differing only in
the following point viz. whereas Yalentinus had feigned
:
but thirty iEons, they have added several more for they ;
first added four, and subsequently four more. And Valen-

tine's assertion, that it was the thirtieth ôn which strayed
out from the Pleroma, (as [falling] into despondency,) they
deny ; for the one which desponded on account of disap-
pointed yearning to see the First-Father was not of the
original triacontad, they say.
There arose, besides, Heracleon, a brothers-heretic,whose
sentiments pair with Valentine's ; but, by some novelty of
terminology, he is desirous of seeming to differ in sentiment.
For he introduces the notion that there existed first what he
terms [a Monad] ;^ and then out of that Monad [arose] two,
and then the rest of the ôns. Then he introduces the
whole [system of] Valentine.
Chap. v. —Marcus and Colarbasus.

After these there were not wanting a Marcus and a
Colarbasus, composing a novel heresy out of the Greek
alphabet. For they affirm that without those letters truth
cannot be found ; nay more, that in those letters the whole
plenitude and perfection of truth is comprised ; for this was
why Christ said, " I am the Alpha and the Omega." ^ In
fact, they say that Jesus Christ descended,^ that is, that the
1 "Alter,"i.e. perhaps another of tlie same class.
^ It seems almost necessary to supply some word here and as " Monade"
;
follows, it seemed simple to supply " Monada."

^ See Rev. i. 7, xxi. 6, xxii. 13.
^ Denique Jesum Christum descendisse. So Oehler, who does not notice
any conjectural emendation, or various reading, of the words. If correct,
his reading would refer to the views of a twofold Jesus Christ —
a real and
—
a phantasmal one held by docetic Gnostics, or to such views as Valen-
tine's, in whose system, so far as it is ascertainable from the confused
and discrepant accounts of it, there would appear to have been one ôn
called Christ, another called Jesus, and a human person called Jesus and
dove came clown on Jesus ;^ and, since the dove is styled by

the Greekname Trepiarepd (j)eristerd)^ it has in itself this
number DCCCI.^ These men run throuMi CT

their /2,7 W, X,
7 7
^, T, T— through the whole alphabet, indeed, up to A and

B — and compute ogdoads and decads. So we may grant it
useless and idle to recount all their trifles. What, however,
must be allowed not merely vain, but likewise dangerous, is
this they feign a second God, beside the Creator they affirm
: ;
that Christ was not in the substance of flesh ; they say there
is to be no resurrection of the flesh.
Chap. vi. — Cerdo, Marcion, Lucan, Apelles.

To these is added one Cerdo. He introduces two first
causes,^ that is, —
two Gods one good, the other cruel :* the
good being the superior ; the latter, the cruel one, being the
creator of the world.^ He repudiates the prophecies and the
Law ; renounces God the Creator ; maintains that Christ who
came wâs the Son of the superior God ; affirms that He was
not in the substance of flesh ; states Him to have been only
in a have not really suffered, but under-
phantasmal shape, to
gone a quasi-passion, and not to have been born of a virgin,
nay^ really not to have been born at all. resurrection of A
the soul merely does he approve, denying that of the body.
The Gospel of Luke alone, and that not entire, does he re-
ceive. Of the Apostle Paul he takes neither all the epistles,
nor in their integrity. The Acts of the Apostles and the
Apocalypse he rejects as false.
Christ, witli whom the true Jesus associated Himself. Some such jumble
of ideas the two heretics now under review would seem to have held, if
Oehler's be the true reading. But the difficulties are somewhat lessened
if we accept the very simple emendation which naturally suggests itself,
and which, I see, Semler has proposed and Routh inclines to receive, " in
Jesum Christum descendisse," i.e. " that Christ descended on Jesus."
1 See Matt. iii. 13-17 Mark i. 9-11 Luke iii. 21, 22 John i. 29-34.
; ; ;
2 Habere secum numerum DCCCI. So Oehler, after Jos. Scaliger

(who, however, seems to have read secum Iwnc numcrmu"), for the
'''
ordinary reading, "habere secundum numerum," which would mean,

" represents, in the way o/ numerical value, DCCCI."
2 Initia * Seevura. ^ Mundi.
duo.
270 [TERTULLIANUSI^
After him emerged a disciple of his, one Marcion by

name, a native of Pontus/ son of a bishop, excommunicated
because of a rape- committed on a certain virgin.^ He, start-
ing from the fact that it is said, " Every good tree beareth
good fruits, but an evil evil," ^ attempted to approve the
heresy of Cerdo; so that his assertions are identical with
those of the former heretic before him.
After him arose one Lucan by
name, a follovvêr and dis-
ciple of Marcion. wading through the same kinds
He, too,
of blasphemy, teaches the same as Marcion and Cerdo had
taught.
Close on their heels follows Apelles, a disciple of
Marcion, who, after lapsing into his own carnality,'* was
severed from Marcion. He introduces one God in the in-
finite upper regions, and states that He made many powers
and angels beside Him, withal, another Virtue, which he

;
affirms to be called Lord, but represents as an angel. By

him he will have it appear that the world ^ wâs originated in
imitation of a superior world.^ With this [lower] world he
mingled throughout [a principle of] repentance, because he
had not made it so perfectly as that superior wôrld had been
originated. The Law and the prophets he repudiates. Christ
he neither, like Marcion, affirms to have been in a phantasmal
shape, nor yet in substance of a true body, as the Gospel
teaches; but says, because He descended from the upper
regions, that in the course of His descent He w'ove together
for Himself a starry and airy^ flesh ; and, in His resurrection,
restored, in the course of His ascent, to the several individual
elements whatever had been borrowed in His descent : and
^ " Ponticus genere," " a Pontic hy race^"" which of course may not
lit.
necessarily, like our native^

imply actual Urth in Pontus.
2 Rig., with whom Oehler agrees, reminds us that neither in the de
Prsescr. nor in the adv. Marc.^ nor (apparently) in Irenseus, is any such
statement brought forward.
" See Matt. vii. 17.
* See de Prxscr. c. xxx., and comp. with it what is said of Marcion above.
* Mundum. ^ Mundi.
^ " Aeream," i.e. composed of the air, the lower air, or atmosphere;
not "aetheream," of the upper air, or ether.
! "
thus — tlie several parts of His body dispersed He reinstated —

in heaven His spirit only. This man denies the resurrection
of the flesh. He uses, too, one only apostle; but that is
Makcion's, that is, a mutilated one. He teaches the salva-

tion of souls alone. He has, besides, private but extraordinary
lections of his own, which he calls " Manifestations," ^ [the
productions] of one Philumene,^ a girl whom he follows as a
prophetess. He has, besides, his own books, which he has
entitled [books] of Syllogisms, in which he seeks to prove
that whatever Moses has written about God is not true, but
is false.
Chap. vii. —Tatian, Cataphrygians, Cataproclaxs,

Cat^schinetans.
To all added one Tatiax, a brother-
these heretics is
heretic. This man was

Martyr's disciple. After
Justin
Justin's death he began to cherish different opinions from
his. For he wholly savours of Valentinus adding this, that ;
Adam cannot even attain salvation as if, when the branches :
become salvable,^ the root were not

Other heretics swell the list who are called Cataphry-
GIANS, but their teaching is not uniform. For there are [of
them] who are called Cataproclans * there are others who ;
are termed Cat^schinetans.^ These have a blasphemy

common, and a blasphemy not common, but peculiar and
special. The common blasphemy lies in their saying that
the Holy Spirit was in the apostles indeed, the Paraclete was
not ; and in their saying that the Paraclete has spoken in
MoNTANUS more things than Christ brought forward into
[the compass of] the Gospel, and not merely more, but like-
wise better and greater. But the particular one they who
1 Phaneroseis. Oehler refers to de Prxscr. c. xxx. q.v.
" loved one."
2 îXovfîvTi,
3 Salvi. if it be questionable whether this word

Perhaps, may be
so rendered in a correct Latinist, it may be lawful to render it so in
so incorrect a one as our present author.

* i.e. followers of Proclus.
5 i.e. foUowers of ^schines. So this writer takes " Cataphrygcs
to mean " followers of the Phrygians."
272 ITEETULLIANUS]
follow ^SCHINES have; this, namely, whereby they add this,
that they affirm Christ to be Himself Son and Father.
Chap. viii. —Blastus, tivo Theodoti, Praxeas.

In addition to all these, there is likewise Blastus, who
would latently introduce Judaism. For he says the passover
is not to be kept otherwise than according to the law of
Moses, on the fourteenth of the month. But who would
fail to see that evangelical grace is escheated if he recalls
Christ to the Law ?
Add to these Tiieodotus the Byzantine, who, after being
apprehended for Christ's Name, and apostatizing/ ceased not
to blaspheme against Christ. For he introduced a doctrine
by which to affirm that Christ was merely a human being,
but deny His deity ; teaching that He was born of the Holy
Spirit indeed of a virgin, but was a solitary and bare human
belng,^ with no pre-eminence above the rest [of mankind],
but only that of righteousness.
After him brake out a second heretical Theodotus, who
again himself introduced a sister- sect, and says that the
human was merely conceived alike,
being Christ Himself ^
and born, of the Holy Spirit and the Virgin Mary, but that
He was inferior to Melchizedek because it is said of Christ,
;
^' Thou art a priest

unto eternity, after the order of Mel-
chizedek."'* For that Melchizedek, he says, was a heavenly
Virtue of pre-eminent grace ; in that Christ acts for human
beings, being made their Deprecator and Advocate : Mel-
chizedek does so'^ for heavenly angels and Virtues. For to
such a degree, he says, is he better than Christ, that he is
^ Negavit. See de Idol. c. xxiii. note 1.

2 Hominem solitarium atque nudum. The words seem to mean, desti-
tute of anything sujjerhumaii.
3 Et ipsum hominem Christum tantummodo. I rather inchne to read,
as in the preceding sentence, " et ipse;" "and himself affirms Christ
to have been merely human, conceived alike," etc.
See Ps. ex. 4, and the references there.
*
^ The Latin here is very careless, unless, with Routh, we suggest " et"
for " eo," and render " and that what Christ does," etc., " Melchizedek
:
does," etc
;
AGAINST ALL HEBESIES, 273
airdrwp (fatherless), a/J.i]T(op (motherless), dyeveaXoyiiro^

(without genealogy), of whom neither the beginning nor the
end has been comprehended, nor can be comprehended.^
But after all these, again, one Praxeas introduced a
heresy which YiCTORiNUS " was careful to corroborate. He
asserts that Jesus Christ is God the Father Almighty. Him
he contends to have been crucified, and suffered, and died
beside which, with a profane and sacrilegious temerity, he
maintains the proposition that He is Himself sitting at His
own right hand.^
1 See Heb. vii. 1-3.

2 "Who he is, no one knows. Oeliler (following the lead of Fabricius
on Philaster, cap. 49, p. 102) believes the name to be a mistake for
Victor, a bishop of Rome, who (see adv. Prax. c. i.) had held the
episcopate when Praxeas was there. His successor was Zephyrinus and ;
it is an ingenious conjectiu-e of Oehler, that these two names, the one
written as a correction of the other, may have been confused thus, :
nr^*^! • [• ;
and thus of the two may have been made Yictormus.
3 The form and order of the words here used are certainly remrakably
similar to the expressions and order of the " Apostles' Creed."
TERT. — VOL ITT.

A rEAGMEXT COXCEEMXG THE EXECRABLE
GODS OE THE HEATHEN.
great blindness has fallen on the Homan race,

that thev call their enemy Lord, and preach the
filcher of blessings as being their very giver, and.
to him thev crive thanks. Thev call those Tdeitiesl,
then,by human names, not by their own, for their own
names they know not. That they are daemons ^ they under-
stand but they read histories of the old kings, and then,
:
though they see that their character' was mortal, they honour
them with a deific name.
As for him whom they call Jupiter, and think to be the
highest god, when he was bom the years [that had elapsed]
from the foundation of tbe world ^ to him " were some three
thousand. He is born in Greece, from Satui'nus and Ops :
and, for fear he should be killed by his father (or else, if it

is lawful to say so, should be begotten^ anew), is by the advice
of his mother carried down
and reared in a cave
into Crete,
of Ida is concealed [from his father s search] by [the aid
:
of] Cretans bom men — —

rattling their arms ; sucks a she-
!
^ Djemoas, Gr. some hold to = ostr.uuy, '"knowing."'

ox.'tcyy. which,
*•
would come to be used of any superhuman
skUful,*' in wliicli case it
intelligence others, again, derive from ort/a#, ** to divide, distribute,"
;
in which case it would mean a distributor of desunies which latter ;
derivation and meaning Liddell and Scott incline to.

^ Actum or " career."
: ^ Mundi. * i.€. till his time.
* Pareretur. As the word seems to be used here with reference to Li?
father, this, although not by any means a usual meaning, would seem
to be the sense.
® A Cretibus. hominibus natis. The force seems to be in the absurdiiv
of supposing that, 1st, there should be human beings (hominibus) horn,
(as Jupiter is said to have been ••
bom,") already existing at the time of
S74
—
ox THE EXE CBABLE GODS OF THE HEATHEN, 275
goat's dugs; flays her; clothes himself in her hide ; and [thus]
uses his own nurse's hide, after killing her, to be sure, with
his own hand but he sewed thereon
! three golden tassels worth
the price of an hundred oxen each, as their author Horner^
relates, if it is fair to believe it. This Jupiter, in adult age,
waged war several years with his father ; overcame him ; made
a parricidal raid on his home ; violated his virgin sisters ;^
selected one of them in marriage : drave^ his father by dint of

arms. The remaining scenes, moreover, of that act have been
recorded. Of other folk's wives, or else of violated virgins, he
begat him sons ; defiled freeborn boys ; oppressed peoples law-
lessly with despotic and kingly sway. The father, whom they
erringly suppose to have been the original god, was ignorant
that this [son of his] was being concealed in Crete the son, ;
again, whom they believe the mightier god, knows not that
the father whom himself had banished is lurking in Italy.
If he was in heaven, when would he not see what was doing
in Italy ? For the Italian land is '• not in a corner." ^ And
yet, had he been a god, nothing ought to have escaped him.
But that he whom the Italians call Saturnus did lurk there,
is clearly evidenced on the face of it, from the fact that from
his lurking'^ the Hesperian*^' tongue is day called Latin,'^
to this
as likewise their author Virgil relates.^ [Jupiter], then, is
said to have been born on earth, while [Saturnus his father]

fears lest he be driven bv him from his kincrdom, and seeks
to kill him as being his own rival, and knows not that he has
been stealthily carried off, and is in hiding and afterwards ;
the " birth'' of " the highest god ;" 2dly^ that these should have had the
po-« er to do him so essential service as to conceal him from the search
of his ownfather, likewise a mighty deity, by the simple expedient of
ratrling their arms.
^ See Hom. //. ii, 446-9 but Homer says there were 100 such tassels.
;
2 Oehlers " virgin?^" must mean " virgin<:5."

^ So Scott "He drave my cows last Fastern's night." Lay of Last
:
Minstrel.
* See Acts xxvi. 26. ^ Latitatio.
^ i.e. TTestern : here = Italian, as being west of Guece.
^ Latiua.
8 See Virg. ^n. viii. 319-323 ; see also Ov. Fast. I 234-238.
27G [TEETULLIANUS']
the son-god pursues his fatlier, immortal seeks to slay im-

mortal (is it credible ? ^), and is disappointed by an interval
of sea, and is and while
ignorant of [his quarry's] flight ;
all this is going on between two gods on earth, heaven is

deserted. No one dispensed the rains, no one thundered, no
one governed all this mass of world. ^ For they cannot even
say that their action and wars took place in heaven ; for all
thiswas going on on Mount Olympus in Greece. Well, but
heaven is not called Olympus, for heaven is heaven.
These, then, are the actions of theirs which we will treat
of first — nativity, lurking, ignorance, parricide, adulteries,
obscenities— things committed not by a god, but by most im-
pure and truculent human
beings beings who, had they been ;
living in these days, would have lain under the impeachment

of all laws —
laws which are far more just and strict than
their actions. " He drave his father by dint of arms." The
Falcidian and Sempronian law would bind the parricide in a
sack with beasts. ^'
He violated his sisters." The Papinian
law would punish the outrage with all penalties, limb by limb.
'^
He invaded others' wedlock." The Julian law would visit
its adulterous violator capitally. " He defiled freeborn boys.'^

The Cornelian law would condemn the crime of transgressing
the sexual bond with novel severities, sacrilegiously guilty
as it is of a novel union .^ This being is shown to have had
no divinity either, for he was a human being ; his father's
flight escaped him. To this human being, of such a character,
1 OeMer does not mark this as a question. If we follow liim, we may
render, " this can find behef." Above, it seemed necessary to introduce
the bracketed words to make some sense. The Latin is throughout very
clumsy and incoherent.
2 Orbis.
3 Lex Cornelia transgressi foederis ammissum novis exemplis novi
coitus sacrilegum damnaret. After consulting Dr. Holmes, I have
rendered, but not without hesitation, as above. "Foedus" seems to
have been technically used, especially in later Latin, of the marriage
compact; but what "lex Cornelia" is meant I have sought vainly to
discover, and whether "lex Cornelia transgressi foederis" ought not to
go together I am not sure. For " a??zmissum" (=: admissum) Migne's
ed. reads, " amissum," a very different word. For " sacrilegus" with
a genitive, see de Res. Cam. c. xlii. med.
;
ON' THE EXECRABLE GODS OF THE HEATHEN, 277
to so wicked a king, so obscene and so cruel, God's lionour

has been assigned by men. Xow, to be sure, if on earth lie
were born and grew up through the advancing stages of life's

periods, and in it committed all these evils, and yet is no more
in it, what is thought ^ [of him] but that he is dead ? Or
else does foolish error think wings were born him in his old
age, whence to fly heavenward ? Why, even tliis may possibly
find credit among men bereft of sense,- if indeed they believe,
[as they do,] that he turned into a swan, to beget the Castors ;^
an eagle, to contaminate Ganymede; a bull, to violate Europa;

gold, to violate Danae ; a horse, to beget Pirithoiis ; a goat, to
beget Egyppa^ from a she-goat ; a Satyr, to embrace Antiope.
Beholding these adulteries, to which sinners are prone, they
therefore easily believe that sanctions of misdeed and of every
filthiness are borrowed from their feigned god. Do they
perceive how void of amendment are the rest of his career's
acts which can find credit, which are indeed true, and whicli,
they say, he did without self-transformation ? Of Semele
he begets Liber ^ of Latona, Apollo and Diana of Maia,
; ;
Mercury of Alcmena, Hercules.

; But the rest of his cor-
ruptions, which they themselves confess, I am unwilling to
record, lest turpitude, once buried, be again recalled to men's
ears. But of these few [offsprings of his] I have made
mention ; offsprings whom in their error they believe to be
themselves, too, gods —born, to wit, of an incestuous father
adulterous births, supposititious births. And the living,^
eternal God, of sempiternal divinity, prescient of futurity,

immeasurable,^ they have dissipated [into nothing, by asso-
ciating Him] with crimes so unspeakable.
^ Quid putatzo* (Oeliler) putatt^s (Mignc).

2 Or, " feeling"
— " sensu." ;
^ The Dioscuri, Castor and Pollux.
^ Perhaps iEgipana (marginal reading of the MS. as given in Oeiilcr

and ^ligne).
^ i.e.Bacchus.
^ Oehler reads " vifientem ;" but Migne's "vircntcm" seems better:
indeed, Oehler's is probably a misprint. The punctuation of this treatise
in Oehler is very faulty throughout, and has been disregarded.
''
"Imraensum," rendered "incomprehensible" in the "Athanasiau
Creed."
A STKAIN OF JONAH THE PROPHET.
FTEE. the living, aye-enduring death

Of Sodom and Gomorrha after fires ;
Penal, attested by time-frosted plains

Of ashes; after fruitless apple-growths,
5 Born but to feed the eye ; after the death
Of sea and brine, both in like fate involved ;
While whatsoe'er is human still retains

In change corporeal its penal badge :^
— —
A city Nineveh by stepping o'er
10 The path of justice and of equity,
On her own head had well-nic^h shaken down
More fires of rain supernal. For what dread ^
Dwells in a mind subverted ? Commonly
Tokens of penal visitations prove
15 All vain where error holds possession. Still,
Kindly and patient of our waywârdness,
And slow to punish, the Almighty Lord
Will launch no shaft of wrath, unless He first
Admonish and knock oft at hardened hearts,
20 Housing with mind august presaging seers.
For to the merits of the Ninevites
The Lord had bidden Jonah to foretell
Destruction ; but he, conscious that He spares
The subject, and remits to suppliants
25 The dues of penalty, and is to good
1 These two lines, if tins be their true sense, seem to refer to Lot's!
Tvife. But the grammar and meaning of this introduction are ahke
obscure.
2 " Metus " used, as in other places, of
; (jodhj fear.
;
:
A STRAIN OF JONAH THE PROPHET. 279
Ever inclinable^ was loth to face

That errand ; lest he sing his seerly strain
In vain, and peaceful issue of his threats
Ensue. His counsel presently is flight
30 (If, howsoe'er, there is at all the power
God to avoid, and shun the Lord's riixht hand,

'Neath whom the whole orb trembles and is lield
In check but : is there reason in the act
Which in ^ his saintly heart the prophet dares ?)
35 On the beach-lip, over against the shores
Of the Cilicians, is a city poised,^
Far-famed for trusty port Joppa her name. —
Thence therefore Jonah speeding in a barque
Seeks Tarsus/ through the signal providence
40 Of the same God ^ nor marvel is't, I ween,
;
If, fleeing from the Lord upon the lands,
He found Him in the waves. For suddenly

A little cloud had stained the lower air
With fleecy wrack sulphureous, itself ^
45 By the wind's seed excited by degrees, :
Bearing a brood globose, it with the sun

Cohered, and with a train caliginous
Shut in the cheated day. The main becomes
The mirror of the sky ; the waves are dyed
50 With black encirclement the upper air ;
Down rushes into darkness, and the sea

Uprises nought of middle space is left
;
While the clouds touch the waves, and the waves all
Are mingled by the bluster of the winds

55 In whirling eddy. 'Gainst the renegade,
'Gainst Jonah, diverse frenzy joined to rave,
^ Lit. " from," i.e. which, unjcd hy a heart which is that of a saint,
even though on this occasion it failed, the prophet dared.

'^
Libratur.
^ " Tarshish," Eng. ver. perliaps Tartcssus in Spain.
;
For this ques-
tion, and the " trustiness" of Joppa (now Jaffa) as a port, see Pusey on
Jonah i. 3.
* Ejusdem per signa Dei. ^ i.e. the cloud.
;
280 [TERTULLIANUS.]
While one sole barque did all the struggle breed

'Twixt sky and surge. From this side and from that
Pounded she reels 'neath each wave-breaking blow
;
60 The forest of her tackling trembles all

As, underneath, her spinal length of keel,
Staggered by shock on shock, all palpitates ;
And, from on hio;h, her labourin£j mass of yard

Creaks shuddering and the tree-like mast itself
;
Co Bends to the gale, misdoubting to be riven,

^^leantime the rising^ clamour of the crew
Tries every chance for barque's and dear life's sake :
To pass from hand to hand^ the tardy coils

To tighten the girth's noose : straitly to bind
70 The tiller's struggles ; or, with breast opposed,
T' impel reluctant curves. Part, turn by turn,
With foremost haste outbale the reekino^ well
Of inward sea. The wares and carô all
They then cast headlong, and with losses seek
75 Their perils to subdue. At every crash
Of the wild deep rise piteous cries and out ;
They stretch their hands to majesties of gods,

Which gods are none whom might of sea and sky
;
Fears not, nor yet the

less from off their poops
80 With angry eddy s\veeping sinks them down.

Unconscious of all this, the guilty one
'Neath the poop's hollow arch was making sleep
Pe-echo stertorous with nostril wide
Inflated whom, so soon as he who guides
:
85 The functions of the wave-dividing prow

Saw him sleep-bound in placid peace, and proud
In his repose,, he, standing o'er him, shook,
1 Ge?it7us (Oehler) ;
geminus (Migne) = " twin clamour," wliich is not
inapt.
2 Mandare (Oehler). be the true reading, the rendering in the
If this
text seems to represent the for " mandare" with an accusative^
meaning ;
in the sense of " to hid the tardy coils tighten the girth's noose," seems
almost too gross a solecism for even so lax a Latinist as our present
writer. Migne, however, reads mzaidare =
"<o clear the tardy coils," i.e.
probably from the wash and weed with which the gale was cloying them.
A STBAIN OF JONAH THE PnOPIlET. 281
And said, " Why sing'st, with vocal nostril, dreams,

In such a crisis ? In so wild a whirl,
90 Why keep'st thou only harbour ? Lo the wave !
Whelms us, and our one hope is in the gods.

Thou also, whosoever is thy god.
Make vows, and, pouring prayers on bended knee,
Win o'er thy country's Sovran !"
Then they vote

95 To learn by lot who is the culprit, who
The cause of storm ; nor does the lot belie
Jonah : whom then they ask, and ask again,

" Who ? whence ? who in the world ? from what abode,
What people, hail'st thou ? " He avows himself
100 A servant, and an over-timid one.
Of God, wdio raised aloft the sky, who based
The earth, who corporally fused the whole :
A renegade from Him he owns himself,

And tells the reason. Rigid turned they all
105 With dread. <' What grudge, then, ow'st thou us ?

What now
Will follow
? By what deed shall we appease
The main ? " For more and far more swelling grew
The savage surges. Then the seer begins
Words prompted by the Spirit of the Lord ^ :
110 "Lo I your tempest am I am the sum

! ;
Of the world's^ madness 'tis in me," he says, :
" That the sea rises, and the upper air

Down rushes ; land in me is far, death near,
1 Tunc Domini vatcs ingesta Spiritus infit. Of course it is a gross

offence against quantity to make a genitive in " us " short, as the ren-
dering in the text does. But a writer who makes the first syHable in
"clamor" and tlie last syllable of gerunds in do short, would scarcely
be likely to hesitate about taking similar liberties with a genitive of the
so-called fourth declension. It is possible, it is true, to take " vates"
and " Spiritus" as in apposition, and render, " Then the seer-Spirit of
the Lord begins to utter words inspired," or, " Then the seer-Spirit
begins to utter the promptings of the Lord." But these renderings
seem to accord less well with the eusuiug words.
2 Mundi. •
282 [TERTULLIANUS.']
And hope in God is none Come, headlong hurl !
115 Your cause of bane lighten your ship, and cast

:
This single mighty burden to the main,

A willing prey !
" Bat they — all vainly !
— strive
Homeward to turn their course for helm refused ;
To suffer turning, and the yard's stiff poise

120 Willed not to chancre.
o At last unto the Lord
They cry :
" For one soul's sake give us not o'er
Unto death's maw, nor let us be besprent
With righteous blood, if thus Thine own right hand
Leadeth." And from the eddy's depth a whale
125 Outrising on the spot, scaly with shells/
Unravelling his body's train, 'gan urge
More near the waves, shocking the gleaming brine,
Seizing — at God's command —the prey ; which, rolled
From the poop's summit prone, with slimy jaws
130 He sucked ; and into his long belly sped
The living feast and swallowed, with the man,
;
The rage of sky and main. The billowy waste

Grows level, and the ether's gloom dissolves ;
The waves on this side, and the blasts on that,

135 Are to their friendly mood restored and, where ;
The placid keel marks out a path secure,

White traces in the emerald furrow bloom.
The sailor then does to the reverend Lord
Of death make grateful offering of his fear ;^
140 Then enters friendly ports.
Jonah the seer
The while is voyaging, in other craft
Embarked, and cleaving 'neath the lowest waves
^ i.e. apparently with shells which had gathered about him as he lay
in the deep.
2 This seems to be the sense of Oehler's " Nauta at turn Domino leti
—
venerando timorem Sacriiicat grates" "grates" being in apposition
with "timorem." But Migne reads: "Nautse tum Domino Iceti vene-
rando timorem Sacrificant grates :"
" The sailors then do to the reverend Lord
:"
Gladly make grateful sacrifice of fear
and I do not sec that Oehler's reading is much better.
— •
A STRAIN OF JONAH THE PROPHET. 283
A wave : his sails tlie intestines of the fish,

Inspired with breath ferine; himself, shut in
145 By waters, yet untouched ; in the sea's heart,
And yet beyond its reach ; 'mid wrecks of fleets
Half-eaten, and men's carcasses dissolved
In putrid disintegrity in life:
Learning the process of his death ; but still —

150 To be a sign hereafter of the Lord ^
A witness was he [in liis very self],^
Not of destruction^ but of death's repulse.
1 Comp. Matt. xii. 38-41 Luke xi. 29, 30.

;
2 These words are not in the original, but are inserted (I confess) to fill
up the line, and avoid ending with an incomplete verse. If, however,
any one is curious enough to compare the translation, with all its defects,
with the Latin, he may be somewhat surprised to find how very little
alteration or adaptation is necessary in turning verse into verse.
:
A STEAIN OF SODOIL
(AUTHOR UNCERTAIN.)
LEEADY had Almighty God wiped off

By vengeful flood (with waters all conjoined
Which heaven discharoêd on earth and the
-^
sea's plain
Outspued) the times of the primeval age
5 Had pledged Himself, while nether air should bring
The winters in their course, ne'er to decree,
By liquid ruin, retribution's due ;
And had assigned, to curb the rains,the bow

Of many hues, sealing the clouds with band
10 Of purple and of green, Iris its name,
The rain-clouds' proper baldric."
But alike
With mankind's second race impiety
Revives, and a new age of ill once more
Shoots forth allotted now no more to showers
;
15 For ruin, but to fires : thus did the land

Of Sodom earn to be by glowing dews
Upburnt, and typically thus ])ortend
The future end.^ There wild voluptuousness
(Modesty's foe) stood in the room of law ;
20 Which prescient guest would shun, and sooner clioose

At Scythian or Busirian altar's foot
'Mid sacred rites to die, and, slaughtered, pour
His blood to Bebryx, or to satiate
^ Maris sequor.
2 See Gen. ix. 21, 22, x. 8-17.
3 Com}D. 2 Pet. iii. o-14.
284
: ;:
A STRAIN OF SODOM. 285
Libyan palaestras, or assume new forms

25 By virtue of Circa3an cups, than lose
His outraged sex in Sodom.
At heaven's fiate
There knocked for veiio-eance marriacres commixt
With equal incest common 'mong a race
By nature rebels 'gainst themselves
^
and hurts ;
30 Done to man's name and person equally.

But God, forewatching all things, at fix'd time
Doth judge the unjust with patience tarrying ;
The hour when crime's ripe age not any force —

—
Of wrath impetuous shall have circumscribed
35 The space for waiting.^
Now at leniTth the day
Of vengeance was Sent from the host
at hand.
Angelical, two, youths in form, who both
"Were ministering spirits,^ carrying
The Lord's divine commissions, come beneath
40 The walls of Sodom. There was dwelling Lot,
A transplantation from a pious stock
Wise, and a practiser of righteousness,
He was the only one to think on God
As oft a fruitful tree is wont to lurk,
45 Guest-like, in forests wild. He, sitting then
Before the gate (for the celestials scarce
1 The expression, " sinners against their own souls," in Num. xvi. 38
—where, however, the LXX. have a very different version —may be
compared with this as hkewise Pro v. viii. 3G.
;
2"Whether the above be the sense of this most obscure triplet I will
not presume to determine. It is at least (I hope) intelUfjihle sense. But
that the reader may judge for himself whether he can offer any better,
I subjoin the lines, which form a sentence alone, and therefore can be
judged of without their context

" Tempore sed certo Deus omnia prospeculatus,
Judicat injustos, paticns ubi criminis setas
Cessandi spatium vis nulla coegcrit inc."
' Comp. Heb. i. 14. It may be as wtII here to inform the reader once
for all that prosody as well as syntax is repeatedly set at defiance in
these metrical fragments ; and hence, of course, arise some of the cliiof
difficulties in dealing with them.
; ; ;
286 A STRAIN OF SODOM,
Had reached the ramparts), though he knew not them

Divme,^ accosts them misolicited,
and with ancestral honour greets
Invites,
50 And offers them, preparing to abide
Abroad, a hospice. By repeated prayers
He wins them ; and then ranges studiously
The sacred pledges^ on his board/ and quits*
His friends with courteous offices. The night
55 Had brought repose : alternate ^ dawn had chased
The night, .and Sodom with her shameful law
Makes uproar at the doors. Lot, suppliant-wise,
Withstands " Young men, let not your new-fed
: lust
Enkindle you to violate this youth ^ !
60 Whither is passion's seed inviting you?

To what vain end your lust ? For such an end
No creatures wed not such as haunt the fens
:
Not stall-fed cattle not the gaping brood;
Subaqueous nor they which, modulant

;
65 On pinions, hang suspended near the clouds

Nor they which with forth-stretched body creep
Over earth's face. To conjugal delight
Each kind its kind doth owe but female still :
To all is wife nor is there one that has

;
70 A mother save a female one. Yet now,

1 "Divinos; " z.e. apparently " superhuman, " as everything 7ieaye?zZ2/ is.
2 —
Of hospitality bread and salt, etc.
—
3 "Mensa;" but perhaps "mensse" may be suggested "the sacred
pledges of the hoard.''''
* "Dispungit," which is the only verb in the sentence, and refers both
to ina pignora imd to amicos. I use "quit" in the sense in which we
speak of "quitting a debtor," i.e. giving him his full due but the two ;
lines are very hard, and present (as in the case of those before quoted)
a jumble of wôrds without grammar " pia pignora mensa Officiisque
:
probis studio dispungit amicos " which may be somewhat more literally
;
rendered than in our text, thus: "he zealously discharges" {i.e. fulfils)
" his sacred pledges " (i.e. the promised hospitality which he had offered
them) " with [a generous] board, and discharges " (i.e. fulfils his obliga-
tions to) " his friends with honourable courtesies."
^ Altera = alterna. But the statement differs from Gen. xix. 4.
^ " Istam juventam," i.e. the two " juvenes" (ver. 31) within.
! — : : " !
A STIUIJV OF SODOJL 287
If youthful vigour holds It right-^ to waste
The flo\Yer of modesty, I have within

Two daughters of a nuptial age, in whom
Virginity is swêlling in its bloom,
75 Already ripe for harvest a desire —
—
Worthy of men which let your pleasure reap!
Myself their sire, I yield them and will pay, ;
For my guests' sake, the forfeit of my grief !
Answered the mob insane ^' And who art thou? :
80 And what ? and whence ? to lord it over us,

And to expound us laws ? Shall foreigner
Kule Sodom, and hurl threats ? Now, then, thyself
For daughters and for guests shalt sate our greed
One shall suffice for all " So said, so done!
S5 The frantic mob delays not. As, whene'er

A turbid torrent rolls with wîntry tide,
And rushes at one speed though countless streams
Of if, just where it forks, some tree
rivers,
Meets the swift waves (not long to stand, save while
90 By her root's force she shall avail to oppose
Her tufty obstacles), when gradually
Her hold upon the undermined soil
Is failing, with her bared stem she hangs,

And, with uncertain heavings to and fro,
95 Defers her certain fall not otherwise ;
Lot in the mid-whirl of the dizzy mob

Kept nodding, now almost o'ercome. But power
Divine brings succour the angelic youths,
:
Snatching him from the threshold, to his roof

100 Restore him ; but upon the spot they mulct
Of sight the mob insane in open day,
Fit augury of coming penalties
Then they unlock the just decrees of God
That penalty condign from heaven will fall
105 On Sodom ; that himself had merited

Safety upon the count of righteousness.
" Gird thee, then, up to hasten hence thy flight,
1 "Fas" = oaiov, morallu right; distinct from "jus" or ".licitum.
288 A STRAIN OF S0D02L
And witli thee to lead out what family

Thou hast : ah'eady we are bringing on
110 Destruction o'er the city." Lot with speed
Speaks to his sons-in-law ; but their hard heart
Scorned to believe the warning, and at fear
Laughed. At what time the light attempts to cHmb
The darkness, and heaven's face wears double hue
115 From night and day, the youthful visitants
Were instant to outlead from Sodoma
The race Chaldean,^ and the righteous house
Consign to safety " Ho come. Lot arise, : ! !
And take thy yokefellow and daughters twain,

120 And hence, beyond the boundaries be gone.
Preventing ^ Sodom's penalties " And eke !
With friendly hands they lead them trembling forth,

And then their final mandates give ^^ Save, Lot, :
Thy life, lest thou perchance should will to turn

125 Thy retroverted gaze behind, or stay
"
The step once taken : to the mountain speed !
Lot feared to creep the heights with tardy step,

Lest the celestial wrath-fires should o'ertake
And whelm him : therefore he essays to crave
130 Some other ports; a city small, to wit.
Which opposite he had espied. " Hereto,"
He said, ''
I speed my flight : scarce with its walls
'Tis visible ; nor is it far, nor great."
They, favouring his prayer, safety assured
135 To him and to the city whence the spot ;
Is known in speech barbaric by the name

Segor.^ Lot enters Segor while the sun
Is rising,^ the last sun, wdiich glowing bears
^ i.e. Lot's race or family, whicli had come from " Ur of the Chaldees."
See Gen. xi. 2G, 27, 28.
2 I use " preventing" in its now unusual sense of " anticipating the
arrival of."
3 '^y,yojp in the LXX., "Zoar" in Eng. ver.
* " Slmiil exoritur sol." But both the LXX. and the Eng. ver. say
the sun was risen when Lot entered the city.
A STRAIN OF SODOM. 280
To Sodom conflagration ; for his rays

140 He had armed all with fire beneath him spreads :
An emulous gloom, which seeks to intercept

The light and clouds combine to interweave
;
Their smoky globes with the confused sky :
Down pours a novel showier : the ether seethes

145 AVith sulphur mixt with blazing flames :^ the air
Crackles with liquid heats exust. From hence
The fable has an echo of the truth
Amid its false, that the sun's progeny
Would drive his father's team but nourrht availed ;
150 The giddy boy to curb the haughty steeds

Of fire so blazed our orb then licjlitnino* reft
: :
The lawless charioteer, and bitter plaint

Transformed his sisters. Let Eridanus
See to it, if one poplar on his banks
155 Whitens, or any bird dons plumage there
W^hose note old aire makes mellow ^ !
Here they mourn

O'er miracles of metamorphosis
Of other sort. For, partner of Lot's flight,
His wife (ah me, for woman even then^ !
160 Intolerant of law !) alone turned back

(At the unearthly murmurs of the sky)
Her daring eyes, but bootlessly not doomed :
^ So Oehler and Migne. But perhaps we may alter the pointing

slightly, and read :
" Down pours a novel shower, sulphur mixt

With blazing flames : the ether seethes : the air
Crackles with liquid heats exust."
2 The story of Phacthon and his fate is told in Ov. Met. ii. 1-399,
which may be compared with the present piece. His two sisters were
transformed into white poplars, according to some alders, according to ;
others. See Virg. JEn. 190 sqq., Ec. vi. 62 sqq. His half-brother
x.
(Cycnus or Cygnus) was turned into a swan and the scene of these :
transformations is laid by Ovid on the banks of tlie Eridanus (the Po).

But the fable is variously told and it has been suggested that the
;
groundwork of it is to be found rather in the still-standing of the sun

recorded in Joshua.
^ i.e. as she had been before in the case of Eve. See Gerf. iii. 1 sqq.
TERT. — VOL. III. T

290 A STRAIN OF SODOM.
To utter what she saw ! and then and there

Changed into brittle salt, herself her tomb
165 She stood, herself an image of herself,
Keeping an incorporeal form and still :
In her unsheltered station 'neath the heaven

Dures she, by by decay
rains unmelted,
xVnd winds unwasted some strange hand ; nay, if
170 Deface her form, forthwith from her own store

Her wounds she doth repair. Still is she said
To live, and, 'mid her corporal change, discharge
AYith wonted blood her sex's monthly dues.
Gone are the men of Sodom ;

gone the glare
175 Of unhallowed ramparts all the house
their ;
Inhospitable, with its lords, is gone :
The champaign is one pyre; here embers rough

And black, here ash-heaps with hoar mould, mark out
The conflagration's course : evanished
180 Is all that old fertility^ which Lot,
Seeing outspread before him, . . .
1 1 —
have hazarded the "bold conjecture which I see others (Pamelius
—
had hazarded before me that " feritas " is used by our
at all events)
author as = " fertilitas." The -word, of course, is very incorrectly
formed etymologically but etymology is not our author s foi'te ap-
;
parently. be seen that there is seemingly a gap at this

It •will also
point, or else some enormous mistake, in the Mss. An attempt has been
made (see Migne) to correct it, but not a very satisfactory one. For
the common reading, which gives two lines,
'•
Occidit ilia prior feritas. quam prospiciens I.oth,
Nullus arat frustra piceas fuligine glebas."
which are evidently entirely unconnected with one another, it is pro-
posed to read,
" Occidit ilia prior feritas, quam prospiciens Loth,
Deseniisse piifcrtur commercia /ratris.
Nullus arat," etc.
This use of " f ratris "' in a wide sense may be justified from Gen. xiii. 8
(to which passage, with its immediate context, there seems to be a refer-
ence, whether we adopt the proposed correction or no), and similar pas-
sages in Holy Writ. But the transition is still abrupt to the '*
nullus
arat," etc. ; and I prefer to leave the passage as it is, without attempt-
ing to supply the hiatus.
:
rl STRAIN OF SODOM. 291
No ploughman spends his fruitless toil on glebes

Pitchy with soot : or if some acres there,
But half consumed, still strive to emulate
185 Autumn's glad wealth, pears, peaches, and all fruits
Promise themselves full easely ^ to the eve
In fairest bloom, until the plucker's hand
Is on thern then forthwith the seeming fruit
:
Crumbles to dust 'neath the bewraying touch,

190 And turns to embers vain.
Thus, therefore (sky
And earth entombed alike), not e'en the sea
Lives there : the quiet of that quiet sea
Is death !
^
— a sea which no wave animates
Through auhelant volumes which beneath
its ;
195 Its nativeAuster sighs not anywhere ;
AYhich cannot from its depths one scaly race,

Or with smooth skin or cork-like fence encased,
Produce, or curled shell in sinf^le valve
Or double fold enclosed. Bitumen there
200 (The sooty reek of sea exust) alone,
With its own crop, a spurious harvest yields ;
Which 'neath the stagnant surface vivid heat

From seething mass of sulphur and of brine
Maturing tempers, making earth cohere
205 Into a pitch marine.^ At season due
The heated water's fatty ooze is borne
Up and with foamy flakes
to the surface ;
Over the level top a tawny skin

Is woven. They whose function is to catch
210 That ware put to, tilting their smooth skiffs down
With balance of their sides, to teach the film,
^ This use of " easely" as a dissyllable is justifiable from Spenser.

2 This seems to be the sense, but the Latin somewhat strange
is
"mors est maris ilia quieti," i.e. ilia [quies] maris quieti mors est.
The opening lines of "Jonah" (above) should be compared with this
passage and its context.
^ Inque picem dat terrse hserere raariTiam.
;
292 A STRAIN OF SODOM.
Once o'er the gunnel, to float iu : for, lo !
Raising itself spontaneous, it will swim

Up to the edge of the unmoving craft
215 And will, when pressed/ for guerdon large, ensure
Immunity from the defiling touch
Of weft which female monthly efflux clothes.
Behold another portent notable,
Fruit of that sea's disaster : all things cast
220 Therein do swim gone is : its native power
For sinking bodies if, in : fine, you launch
A torch's lightsome ^ hull (where spirit serves
For fire) therein, the apex of the flame
Will act as sail ;
put out the flame, and 'neatli
225 The waters will the light's wreckt ruin go !
Such Sodom's and Gomorrha's penalties,

For ages sealed as signs before the eyes
Of unjust nations, whose obdurate hearts
will them teach
God's fear have quite forsaken,^
230 To reverence heaven-sanctioned rights,* and lift
Their gaze unto one only Lord of all.
1 " Pressum " (Oehler) ;

" pretium " (Migne) :
" it will yield a priz?,
namely, that," etc.
2 Luciferam. ^ Oeliler's pointing is disregarded.
* " De cselo jura tueri ;" jDOSsibly " to look for laws from lieayen.-'
GENESIS.
(AUTHORSHIP UNCERTAIN.)
JN the beginning did the Lord create

The heaven and earth :^ for formless vras
^^'
the land/
And
hidden by the wave, and God immense "
O'er the vast watery plains was hovering,

5 While chaos and black darkness shrouded all :
Which darkness, when God bade be from the pole *
He
Disjoined, speaks, " Let there be light
and all ;"
In the clear world ^ was bright Then, when the Lord

!
The first day's works had finished, He formed

10 Heaven's axis white with nascent clouds the deep :
Immense receives its wandering'^ shores, and draws

The rivers manifold with mighty trains.
The third dun light unveiled earth's^ face, and soon
(Its name assigned ^) the dry land's story 'gins :
15 Together on the windy champaigns rise

The flowery seeds, and simultaneously
Fruit-bearing boughs put forth procurvant arms.
The fourth day, with ^ the sun's lamp generates
'^
Terram. 2 TcIIus.
3 Immensus. See note on the word in tlie fragment " Concerning the
Cursing of the Heathen's Gods."
4 Cardine. 5 Mundo.
^ " Errantia ;" so called, probably, either because they appear to move
as ships pass them, or because they may
be said to "Avander" by reason
of the constant change which they undergo from the action of the sea,
and because of the shifting nature of their sands.
^ Terrarum. » " God called the dry land Eartli.:" Gen. i. 10.
^ i e. " together v;ith :" it begets both sun and moon.
293
—
294 GENESIS.
The moon, and moulds the stars with tremulous light

20 Radiant these elements it-^ gave as signs
:
To th' underlying world,^ to teach the times

Which, through their rise and setting, were to change.
Then, on the fifth, the liquid ^ streams receive
Their fish, and birds poise in the lower air
25 Their pinions many-hued. The sixth, again,
Supples the ice-cold snakes into their coils,
And over the wdiole fields diffuses herds
Of quadrupeds and mandate gave that all
;
Should grow with multiplying seed, and roam

80 And feed in earth's immensity.
All these
When power divine by mere command arranged,
Observinsj that thino-s mundane still would lack
A ruler, thus It * speaks :
'•
With utmost care,
Assimilated to our own aspect,^
35 Make we a man to rei^n
o in the whole orb."
And him, altliouo;h He with a single word ^
Could have compounded, yet Himself did deign

To
shape him with His sacred own right hand,
Inspiring his dull breast from breast divine.
40 Whom when He saw formed in a likeness such
As is His own. He measures how he broods
Alone on gnawing cares. Straightway his eyes
With sleep irriguous He doth perfuse ;
That from his reft rib woman softlier

45 May formed be, and that by mixture twin
His substance may add firmness to her limbs.
To her the name of ^'Life" which is called "Eve"^ —
Is given : wdierefore sons, as custom is,
Their parents leave, and, with a settled home,

50 Cleave to their wives.
1 i.e. " the fourth day." ^ Mundo.

2 Or, —
" lucid " liquentia. •* " Power Divine."
i.e.
^ So Stilton and Shalsspere.

^ As (see above, 1. 31) He had all other things.
''
See Gen. iii. 20, with the LXX., and the marg. in the Eng. ver.
GENESIS. 295
The seventh came, when God

At His works' end did rest, decreeing it
Sacred unto the coming ages' joys.

—
Straightway the crowds of living things deployed
—
Before him Adam's cunning skill (the gift
bh Of the good Lord) gives severally to all
The name which still is permanent. Himself,
And, joined with him, his Eve, God deigns address
" Grow, for the times to come, with manifold
•
Increase, that with your seed the pole and earth
€0 Be filled and, as Mine heirs, the varied fruits
;
Pluck ye, which groves and champaigns render you,

From their rich turf." Thus after He discoursed,
In gladsome court ^ a paradise is strewn,
And looks towards the rays of th' early snn.^
65 These joys among, a tree with deadly fruits,
life and death,
Breeding, conjoined, the taste of
*
In the midst of the demesne
Arises.
Flows with pure tide a stream, which irrigates
Fair offsprings from its liquid waves, and cuts
70 Quadrifid paths from out its bubbling fount.
Here wealthy Phison, with auriferous waves.
and with hoarse tide wears ^ conspicuous gems,
Swells,
This prasinus,^ that glowing carbuncle,^
By name and laves, transparent in its shoals,
;
75 The margin of the land of Havilath.

Next Gihon, gliding by the ^thiops.
Enriches them. The Tigris is the third,
Adjoined to fair Euphrates, furrowing
Disjunctively with rapid flood the land
^ Terras.
2 The "gladsome court"
— "Iseta aula"— seems to mean Eden^ in wliic'i
the jârden is said to have been planted. See Gen. ii. 8.
I.e. eastward. See the last reference. ^ iEJibus in mediis.

^ Terit. So Job (xiv. 19), " The waters wear the stones."
6 " Onyx," Eng. ver. See the following piece, 1. 277.
7 " Bdellium," Eng. ver. dv&px^, LXX. ;
!
296 GENESIS.
80 Of Asshur. Adam, with his faithful wife,

Placed here as guard and workman, is informed
By such the Thunderer's ^ speech :
'^
Tremble ye not
To pluck together the permitted fruits
Which, with its leafy bough, the unshorn grove
^b Hath furnished ; anxious only lest perchance
Ye cull the hurtful apple," which is green
With a twin juice for functions several."
And, no less blind meantime than Night herself,
Deep night 'gan hold them, nor had e'en a robe
90 Covered their new-formed limbs.
Amid these haunts,
And on mild berries reared, a foamy snake,
Surpassing living things in sense astute,
Was creeping silently with chilly coils.
He, brooding over envious lies instinct

95 With gnawing sense, tempts the soft heart beneath
The wôman's breast " Tell me, why shouldst thou
:
dread
The apple's '^
happy seeds ? Why, hath not God
All known fruits hallowed?^ Whence if thou be prompt
To cull the honeyed fruits, the golden world ^
100 Will on its starry pole return." ^ But she
Refuses, and the boughs forbidden fears
To touch. But yet her breast 'gins be o'ercome
With sense infirm. Straightway, as she at length
With snowy tooth the dainty morsels bit,
105 Stained with no cloud the sky serene up-lit
Then taste, instilling lure in honeyed jaws,
To her yet uninitiated lord
^ Comp. Ps. xxix. 3, especially in " Great Bible" (xxviii. 3 in I^XX.).

2 Malum. 2 Mali.
^ " Numquid poma Deus non omnia nota sacravit "
?
^ Miindus.
^'
The writer, supposing it to be night (see 88, 89), seems to mean
that the serpent hinted that the fruit would instantly dispel night and
restore day. Compare the ensuing lines.
"
GENESIS, 2d J
Constrained her to present the gift ; which he

No sooner took, than —night effaced — ! their eyes
110 Shone out serene in the resplendent world.^
When, then, they each their body bare espied,
And when their shameful parts they see, with leaves
Of fig they shadow them.
By chance, beneath
The sun's now setting light, they recognise
115 The sound of the Lord's voice, and, trembling, haste?
To bypaths. Then the Lord of heaven accosts
The mournful Adam " Say, where now thou art.''
:
Who suppliant thus answers ''

Thine : address,
Lord, O Mighty One, I tremble at,
120 Beneath my fearful heart ; and, being bare,
1 faint with chilly dread." Then said the Lord :
" Whohath the hurtful fruits, then, given you ?
""
^'
This woman, while she tells me how her eyes
With day promptly perfused were,
brilliant
125 And on her dawned the liquid sky serene.
And heaven's sun and stars, o'ergave them me !
Forthwith God's anger frights perturbed Eve,

AYhile the Most High inquires the authorship
Of the forbidden act. Hereon she opes
130 Her tale " The speaking serpent's
: suasive words
I harboured, while the guile and bland request
Misled me for, with venoms viperous
:
His words inweaving, stories told he me

Of those delights which should all fruits excel. "^
135 Straightway the Omnipotent the dragon's deeds
Condemns, and bids him be to all a sight
Unsightly, monstrous; bids him presently
With grovelling breast to crawl ; and then to bite-
And chew the soil ; while war should to all time
140 'Twixt human senses and his tottering self
Be waged, that he might creep, crestfallen, prone.
—
Behind the less of men,^ that while he iilides
^ Muudo. ^ Yiroruni.
; :
298 GENESIS.
Close on their heels they may down-trample him.

The woman, sadly caught by guileful words,
145 Is bidden yield her fruit with struggle hard.
And bear her husband's yoke with patient zeal.^
"But thou, to whom the sentence^ of thy wife
(Who, vanquished, to the dragon pitiless
Yielded) seemed true, shalt through long times deplore
150 Thy labour sad; for thou shalt see, instead
Of wheaten harvest's seed, the thistle rise,
And the thorn plenteously wîth pointed spines
So that, with weary heart and mournful breast.
Full many sighs shall furnish anxious food ;
^
155 Till, in the setting hour of coming death.

To level earth, whence thou thy body draw'st,
Thou be restored." This done, the Lord bestows
Upon the trembling pair a tedious life
And from the sacred gardens far removes
160 Them downcast, and locates them opposite.
And from the threshold bars them by mid fire.
Wherein from out the swift heat is evolved
A cherubim,^ while fierce the hot point glows.
And rolls enfolding flames. And lest their limbs
165 With sluggish cold should be benumbed, the Lord
Hides flayed from cattle's flesh together sews.
With vestures warm their bare limbs covering.
When, therefore, Adam now believing felt — —
(By wedlock taught) his manhood, he confers
170 On his loved wife the mother's name ; and, made
Successively by scions twain a sire,
^ " Servitiumque sui studio perferre mariti; " or, perhaps, "and drudge
in patience at her husband's beck."
- " Sententia " her sentence, or opinion, as to the fruit and
:
its effects.
^ Or, " That with heart- weariness and mournful breast
Full many sighs may furnish anxious food."

* The ^Yriter makes "cherubim" — or " cherubin" —singular.
—
I have
therefore retained his mistake. What the "hot point" "calidus apex"
— is, is not clear. It may be an allusion to the "flaming sword" (see
Gen. iii. 24) ; or it may mean the top of the flame.
; :
GENESIS. 299
Gives names to stocks ^ diverse : Cain the first
Hath for his name, to whom is Abel joined.

The latter's care tended the harmless sheep
175 The other turned the earth ^vith curved plough.
These, when in course of time ' they brought their gifts
To Him who thunders, offered as their sense —
—
Prompted them fruits unlike. The elder one
"
Offered the first-fruits of the fertile glebes ;
180 The other pays his vows with gentle lamb.

Bearing In hand the entrails pure, and fat
Snow-white and to the Lord, who pious vows
;
Beholds, is instantly acceptable.

Wherefore with ano;er cold did C; im
185 With whom God deigns to talk, and thus begins
" Tell Me, if thou live rightly, and discern
Things hurtful, couldst thou not then pass thine age.
Pure from contracted guilt ? Cease to essay
With gnawing sense thy brother's ruin, who,
190 Subject to thee as lord, his neck shall yield."
Not e'en thus softened, he unto the fields
Conducts his brother whom when overta'en ;
In lonely mead he saw, with his twin palms

Bruising his pious throat, he crushed life out.
195 Which deed the Lord espying from high heaven,
"
Straitly demands " where Abel is on earth ?
1 Or, "origins" —" orsis " —because Cain and Abel were original
types, as it were, of two separate classes of men.
2 " Perpetuo ;
" " in process of time," Eng. ver. [/.sff 7i,uipotg^ LXX.
;
in Gen. iv. 3.
^ Quse prosata fuerant. But, as "Words worth remarks on Gen, iv., we
do not read that Cain's offerings were first-fruits even.
* Quod propter gelida Cain incanduit ira. If this, which is Oehler's
and Migne's reading, be correct, the words gelida and incanduit seem to
be intentionally contrasted, unless incandescere be used here in a sup-
posed sense of "growing white," "turning pale." Urcre is used iu
Latin of heat and cold indifferently. Calida would, of course, be a
ready emendation but gelida has the advantage of being far more
;
startling.
300 GENESIS.
He says " he will not as his brother's guarrl

Be set." Then God outspeaks to him again :
''
Doth not the sound of his blood's voice, sent up
200 To me, ascend unto heaven's lofty pole?
Learn, therefore, for so great a crime what doom
Shall wait thee. Earth, which with thy kinsman's blood
Hath reeked but now, shall to thy hateful hand
Kefuse to render back the cursed seeds
205 Entrusted her nor shall, if set with herbs,
;
Produce her fruit that, torpid, thou shalt dash

:
Thy limbs against each other with much fear." . . .

;
A STEAIN OF THE JUDGMENT OF THE LOED.

(AUTHOR UNCERTAIN.)!
HO will for me in fitting strain adapt

Field-haunting muses? and with flowers
will grace
The spring-tide's rosy gales ? And who
will give
The summer-harvest's heavy stalks mature ?
5 And to the autumn's vines their swollen grapes ?
Or who in winter's honour will commend

The oliveSj ever-peaceful ? and will ope
AYaters renewed, even at their fountainheads ?
And cut from waving grass the leafy flowers ?
10 Forth\Yith the breezes of celestial light
I will attune. granted me

Now be it
To meet the lightsome^ muses to disclose !
The secret rivers on the fluvial top

Of Helicon/ and gladsome woods that grow
15 'Neath other star.^ And simultaneously
I will attune in song the eternal flames ;
Whence the sea fluctuates with wave immense ;
What power^ moves the solid lands to quake
1 The rGcader is requested to bear in mind, in reading this piece,
tedious in its elaborate struggles after effect, that the constant repeti-
tions of words and expressions with which his patience will be tried
are due to the original. It was irksome to reproduce them ; but fidelity
is a translator's first law.

2 Luciferas.
3 Helicon is not named in the original, but it seems to be meant.
4 i.e. in another clime or continent. The writer is (or feigns to be)
an African. Helicon, of course, is in Europe.

^ Yirtus.
301
;
302 A STRAIN OF THE
And whence the golden light first shot its rays

20 On the new world or who from gladsome clay
;
Could man have moulded whence in empty world';
Our race could have upgrown and what the greed ;
Of living wdiich each people so inspires ;
What things for ill created are ; or what

25 Death's propagation whence have rosy wreaths
;
Sweet smell and ruddy hue what makes the vine ;
Ferment in gladsome grapes away and makes ;
Full granaries by fruit of slender stalks

Distended be or makes the tree grow ripe
;
30 'Mid ice, with olives black who gives to seeds ;
Their increments of vigour various ;
And with her young's soft shadowings protects

The mother. Good it is all things to know
Which wondrous are in nature, that it may
35 Be granted us to recognise through all
The true Lord, who light, seas, sky, earth prepared,
And decked wdth varied star the new-made wôrld ;^
And first bade beasts and birds to issue forth ;
And gave the ocean's waters to be stocked

40 With fish and gathered in a mass the sands,
;
With living creatures fertilized. Such strains

With muses will I spin, and waves
stately^
Healthful wdll from their fountainheads disclose :
And may this strain of mine the gladsome shower

45 Catch, which from placid clouds doth come, and flows
Deeply and all unsought into men's souls,
And guide it into our new-turned lands
In copious rills.^
Now come : if any one

Still ignorant of God, and knowing nauglit
50 Of life to come,^ would fain attain to touch
1 Sseculo. 2 Mundum. ^ Compositis.

* I have endeavoured to give some intelligible sense to these lines
but the absence of syntax in the original, as it now stands, makes it
necessary to guess at the meaning as best one may.
^ Venturi sevi.
;; ; ^
JUDGMENT OF THE LORD. 30a
The care-effacing living lymph, and through

The swift waves' virtue his lost life repair,
And 'scape the penalties of flame eterne/

And
rather win the guerdons of the life
55 To come, let such remember God is One,
Alone the object of our prayers who 'neath ;
His threshold hath the whole world poised Himself ;
Eternally abiding, and to be

Alway for aye ; holding the ages ^ all
60 Alone, before all ages;^ unbegotten,

Limitless God; who
holds alone His seat
Supernal supereminent alone
;
Above high heavens ; omnipotent alone ;
Whom all things do obey who for Himself

;
65 Formed, when it pleased Him^ man for aye and gave ;
Him to be pastor of beasts tame, and lord

Of wild ; who by a word^ could stretch forth heaven ;
And with a word could solid earth suspend

And quicklier than word* had the sea's wave
70 Disjoined ;^ andv man's dear form with His own hands
Did love to mould
and furthermore did ; will
His own fair likeness^ to exist in him
And by His Spirit on his countenance
The breath'' of life did breathe.
Unmindful he
75 Of God, such guilt rashly t' incur ! Beyond
The warning's range he was not aught to touch.
1 " But in them nature's copy's not eterne. "— Shakspere, Machetk^
act iii. scene 2.
2 Ssecula.
^ Sermone tenus : i.e. the exertion (so to speak) needed to do such
mighty works only extended to the uttering of a speech no more was ;
requisite. See for a similar allusion to the contrast between the making
of other things and the making of man, the " Genesis," 30-39.
•^
Dicto.
^ i.e. from the solid mass See Gen. i. 9, 10.
of earth.
® Faciem. " Auram," or " breeze."
''
^ " Immemor ille Dei temere committere tale !
Non ultra monitum quidquam contingeret."

Whether I have hit the sense here I know not. In this and in other
passages I have punctuated for myself.
30i A STRAIN OF THE
One fruit illicit, whence he was to know

Forthwith how to discriminate alike
Evil and equity, God him forbade
80 To touch. What functions of the world ^ did God
Permit to man, and sealed the sweet sweet pledge
Of His own love and jurisdiction gave
!
O'er birds, and granted him both deep and soil

To tame, and mandates useful did impart
85 Of dear salvation 'Neath his sway He gave
!
The lands, the souls of flying things, the race

Feathered, and every race, or tame or wild,
Of beasts, and the sea's race, and monster-forms
swimming things. But since so soon
Shapeless of
DO The primal man by primal crime transgressed
The law, and left the mandates of the Lord
(Led by a wife who counselled all the ills),
By death he 'gan to perish. Woman 'twâs
Who sin's first ill committed, and (the law

95 Transgressed) deceived her husband. Eve, induced
By guile, the thresholds oped to death, and proved
To her own self, with her whole race as well,
A procreatrix of funereal wôes.
Hence unanticipated wickedness,
100 Hence death, like seed, for aye, is scattered. Then
More frequent grew atrocious deed and ; toil
More savage set the corrupt orb astir :
(This lure the crafty serpent spread, inspired

By envy's self :) then peoples more invent
105 Practices of ill deeds ; and by ill deeds
Gave birth to seeds of wickedness.
And so
The only Lord, whose is the power supreme,
Who o'er the heights the summits holds of heaven
Supreme, and in exalted regions dwells
110 In lofty light for ages, mindful too
Of present time, and of futurity
Prescient beforehand, keeps the progeny
^ Muuera miuidi.
;
JUDGMENT OF THE LORD. 305
Of ill-desert, and all the souls which move

By reason's force much-erring man —nor less
115 Their tardy bodies governs He — against

The age decreed, so soon as, stretched in death,
Men lay aside their ponderous limbs, and, light
As air, shall go, their earthly bonds undone.
And take in diverse parts their proper spheres.
120 (But some He bids be forthwith by glad gales
Eecalled to life, and be in secret kept
To wait the decreed law's awards, until
Their bodies with resuscitated limbs
Revive.^) Thenmen 'gin to weigh the awards
shall
125 Of and on their crime and faults
their first life,
To think, and keep them for their penalties
AVhich will be far from death and mJndf ul grow ;
Of pious duties, by God's judgments taught

To wait expectant for their penalty
130 And their descendants', fruit of their own crime;
Or else to live wholly the life of sheep,^
Without a name and in God's ; ear, now deaf,

Pour unavailing weeping.
Shall not God
Almighty, 'neath whose law are all things ruled,
135 Be able after death life to restore?
Or is there aufrht which the creation's Lord
Unable seems to do % If, darkness chased,
He could outstretch the light, and could compound
All the world's mass by a word suddenly,
140 And raise by potent voice all things from noucjld^
- These lines, again, are but a guess at the meaning of the original,
which is as obscure as defiance of grammar can well make it. The
sense seems to be, in brief, that while the vast majority are, imme-
diately on their death, shut up in Hades to await the "decreed age,"
i.e. the day of judgment, some, hke the children raised by Elijah and
Elisha, tlie man who revived on touching Elisha's bones, and the like,
are raised to die again. Lower down it will be seen that the writer be-
lieves that the saints who came out of their graves after our Lord's
resurrection (see Matt, xxvii. 51-5^) did not die again.
2 Cf. Ps. xlix. 14 (xlviii. 15 in LXX.).
TERT. — VOL. III. U
; : ;
306 A STRAIN OF THE
Why out of somewhat ^ could He not compound

The well-known shape which had been, which He erst
Had moulded formerly and bid the form ;
Arise assimilated to Himself

145 Again ? Since God's are all things, earth the more
Gives Him all back for she will, when He bids,
;
Unweave whate'er she woven had before.

If one, perhaps, laid on sepulchral pyre.
The flame consumed ; or one in its blind waves
150 The ocean have dismembered; if of one
The entrails have, in hunger, satisfied
The fishes or on any's limbs wild beasts
;
Have fastened cruel death or any's blood. ;
His body reft by birds, unhid have lain

155 Yet shall they not wrest from the mighty Lord
His latest dues. Need is that men appear
Quickened from death 'fore God, and at His bar
Stand in their shapes resumed. Thus arid seeds
Are dropt into the vacant lands, and deep
160 In the fixt furrows die and rot and hence :
Is not their surface ^ animated soon

With stalks repaired ? and do they ^ not grow strong
And yellow with the living grains ? and, rich
With various usury,* new harvests rise
165 In mass? The born again.
stars all set, and,
Renew their sheenand day dies with its light
;
Lost in dense night and now night wanes herself

;
As light unveils creation presently

And now another and another day
170 Rises from its own stars; and the sun sets,
Bright as it is with splendour-bearing light

Light perishes when by the coming eve
The world ^ is shaded and the phoenix ; lives
^ i.e. the dust into which our "bodies turn.

2 i.e. the surface or ridge of the furrows. ^ i.e. the furrows.
* " Some thirty-fold, some sixty-fold, some an hundred-fold." See
the parable of the sower.
* Mundo.
; !
JUDGMENT OF THE LOUD. 307
By her own soot ^ renewed, and presently

175 Rises, again a bird, O wondrous sight
After her burnings The bare tree in time
!
Shoots with her leaves ; and once more are her boughs
Curved by the germen of the fruits.
While then
The world ^ throughout is trembling at God's voice,
180 And deeply moved are the high air's powers,^
Then comes a crash unwonted, then ensue
Heaven's mightiest murmurs, on the approach of God,
The whole world's* Judge! His countless ministers
Forthwith conjoin their rushing march, and God
185 With majesty supernal fence around.
Angelic bands will from the heaven descend
To earth all, God's host, whose is faculty
;
Divine in form and visage spirits all

;
Of virtue in them fiery vigour is

:
190 Rutilant are their bodies heaven's mio^ht ;
Divine about them flashes the whole orb ;
Hence murmurs and earth, trembling to her depths

;
(Or whatsoe'er her bulk is^), echoes back

The roar, parturient of men, whom she,
195 Being bidden, will with grief upyield.^ All stand
^ Fuligine. ^ Mundo.
2 Virtutibns. Perhaps the allusion is to Epli. ii. 2, Matt. xxiv. 29,
Luke xxi. 26.
^ Mundi.
^ Vel quanta est. If this be the right sense, the words are probably
inserted, because the conflagration of "the earth and the works that
are therein " predicted in 2 Pet. iii. 10, and referred to lower down in
thi.-^ piece, is supposed to have begun, and thus the " depths" of the earth
are supposed to be already diminishing.
® I have ventured to alter one letter of the Latin and for " quos ;
reddere jussa docebit," read " quos reddere jussa do/ebit." If the
common reading be retained, the only possible meaning seems to be
*'
whom she will teach to render [to God] His commands,"
i.e. to render
obedience to them " to render [to God] what they are bidden
; or else,
to render," i.e. an account of themselves and earth, as their mother, ;
giving them birth out of her womb, is said to teach thgm to do this.
But the emendation, which is at all events simple, seems to give a better
: :
308 A STRAIN OF THE
In wonderment. At last disturbed are

The clouds, and the stars move and quake from height
Of sudden power.-^ When thus God comes, with voice
Of potent sound, at once throughout all realms
200 The sepulchres are burst, and every ground
Outpours bones from wide chasms, and opening sand
Outbelches living peoples ; to the hair^
The members cleave; the bones inwoven are
With marrow the entwined sinews rule
;
205 The breathing bodies and the veins 'gin throb

;
With simultaneously infused blood

And, from their caves dismissed, to open diiy
Souls are restored, and seek to find again

Each its own organs, as at their own place
210 They rise. wondrous faith ! Hence every age
forth shoots from ancient dust the host
Shoots forth ;
Of Kegaining light, there rise again

dead.
Mothers, and sires, and high-souled youths, and boys,
And maids unwedded ; and deceased old men
215 Stand by with living souls; and with the cries
Of babes the groaning orb resounds.^ Then tribes

Various from their lowest seats w'ill come
Bands of the Easterns those which earth's extreme
;
Sees ; those which dwell in the downsloping clime

220 Of the mid-world, and hold the frosty star's
Riphsean citadels. Every colonist

Of every land stands frighted here : the boor ;
The son of Atreus * with his diadem

Of royalty put off ; the rich man mixt
225 Coequally in line with pauper peers.
Deep tremor everywhere : then groans the orb
sense : " being bidden to render the dead, whom she is keeping, np,
earth will grieve at the throes it causes her, but will do it."
1 Subitse virtutis ab alto. ^ Comis, here " the heads."

3 This passage is 305 sqq. Georg. iv.
imitated from Virgil, jEii. vi. ;
475 sqq.
^ i.e. "the king." The " Atridse " of Homer are referred to, Aga- —
memnon "king of men," and Menelaus.
With prayers ; and peoples stretching forth their hands

Grow stupid with the din !
The Lord Himself

Seated, is bright with light sublime ; and fire
230 Potent in all the Virtues ^ flashing shines.

And on His high-raised throne the Heavenly One
Coruscates from His seat ; with martyrs hemmed
(A dazzling troop of men), and by His seers
Elect accompanied (whose bodies bright
235 Effulgent are with snowy stoles). He towers
Above them. And now priests in lustrous robes
Attend, who wear upon their marked ^ front
Wreaths golden-red and all submissive kneel
;
And reverently adore. The cry of all

240 Is one " : Holy, Holy, Holy, God !"
To these ^ the Lord will mandate oÎve, to rancê
The people in twin lines and orders them ;
To set apart by number the depraved ;
While such have His biddings followed

as
245 With placid words He calls, and bids them, clad
With vigour — death quite conquered— ever dwell
Amid light's inextinguishable airs,
Stroll through the ancients' ever blooming realm.

Through promised wealth, through ever sunny swards,
250 And in bright body spend perpetual life.
A place there is, beloved of the Lord,
In Eastern coasts, where light is bright and clear,
And healthier blows the breeze ; day is eterne.
Time changeless : 'tis a region set apart
255 By God, most and passing
rich in plains, blest,
In the meridian* of His cloudless seat.
1 Or, " Powers.*'
2 Insigni. The allusion seems to be to Ezek. ix. 4, 6, Rev. vii. 3 et
seqq., xx. 3, 4, and to the inscribed mitre of the Jewish high priest,
see Ex. xxviii. 36, xxxix. 30.
^ I have corrected " lih " for " liky If the latter be retained, it would
seem to mean " hereon."
* Cardine, i.e. the hinge as it were upon which the sun turns in his
course.
; ;
310 A STRAIN OF THE
There gladsome is the air, and is in light

Ever to be soft is the wind, and bretithes
;
Life-giving blasts ; earth, fruitful with a soil

260 Luxuriant, bears all things ; in the meads
Flowers shed their fragrance ; and upon the plains
—
The purple not in envy mingles all —
With golden-ruddy light. One gladsome flower^
With its own lustre clad, another clothes
265 And here with many a seed the dewy fields
Are dappled, and the snowy tilths are crisped
With rosy flowers. No region happier
Is known in other spots none which in look
;
Is fairer, or in honour more excels.

270 Never in flowery gardens are there born
Such lilies, nor do such upon our plains
Outbloom nor does the rose so blush, what time.
;
New-born, 'tis opened by the breeze nor is ;
The purple with such hue by Tyrian dye

275 Imbued. With coloured pebbles beauteous gleams
The gem here shines the prasinus
: ;^ there glows
The carbuncle and giant-emerald
;
Is green with grassy light. Here too are born

The cinnamons, with odoriferous twigs
280 And with dense leaf gladsome amomum joins
Its fragrance. Here, a native, lies the gold
Of radiant sheen and lofty groves reach heaven
;
In blooming time, and germens fruitfullest

Burden the living boughs. No glades like these
285 Hath Ind herself forth-stretcht no tops so dense ;
Rears on her mount the pine nor with a shade ;
So lofty-leaved is her cypress crisped ;
Nor better in its season blooms her bough

In spring-tide. Here black firs on lofty peak
290 Bloom and the only woods that know no hail
;
Are green eternally no foliage falls

: ;
At no time fails the flower. There, too, there blooms

A flower as red as Tarsine purple is :
i
See the " Genesis," 73.
; ;
A rose, I ween, it is (red hue it has,

295 And odour keen) ; such aspect on its leaves
It wears, such odour breathes. A tree it^ stands,
"With a new flower, fairest in fruits ; a crop
Life-giving, dense,its happy strength does yiekl.
Rich honies with green cane their fragrance join,

300 And milk flows potable in runnels full
And with whate'er that sacred earth is green,
It all breathes life ; and there Crete's healino- nift^
Is sweetly redolent. There, with smooth tide.
Flows in the placid plains a fount four floods :
305 Thence water parted lands.^ The garden robed

With flowers, I wot, keeps ever spring no cold ;
Of wintry star varies the breeze and earth, ;
After her birth-throes, with a kindlier blast

Repairs. Night there is none the stars maintain ;
310 Their darkness ; angers, envies, and dire greed

Are absent ; and out-shut is fear, and cares
Driven from the threshold. Here the Evil One
Is homeless ; he is into worthy courts
Out-gone, nor is't e'er granted him to touch
315 The glades forbidden. But here ancient faith
Rests in elect abode ; and life here treads.
Joying in an eternal covenant
And health^ without a care is gladsome here
In placid tilths, ever to live and be
320 Ever in \vA\t.
o
Here whosoe'er hath lived
Pious, and cultivant of equity
And croodness ; who hath feared the thunderincr God
With mind sincere ; with sacred duteousness
1 Or, "there." The question is, whether a different tree is meant, or

the rose just spoken of.
- This seems to be marsJimaUoics.
" Here again it is plain that the writer is drawiug his description from
what we read of the garden of Eden.
* " Salus,'' health (probably) in its widest sense, both bodily and
mental ; or perhaps " safety," " salvation."
!
312 A STF.AIN OF THE
Tended his parents ; and his other life^

325 Spent ever crimeless ; or who hath consoled
With faithful help a friend in indigence ;
Succoured the over-toiling needy one,

As orphans' patron, and the poor man's aid ;
Eescued the innocent, and succoured them

330 When prest with accusation hath to guests ;
His ample table's pledges given hath done ;
All things divinely ;

pious offices
Enjoined ; done hurt to none ne'er coveted ;
Another's : such as these, exulting all

335 In divine praises, and themselves at once
Exhorting, raise their voices to the stars ;
Thanksgivings to the Lord in joyous wise

They psalming celebrate and they shall go ;
Their harmless way with comrade messengers.

340 When ended hath the Lord these happy gifts.
And likewise sent away to realms eterne
The just, then comes a pitiable crowd
Wailing its crimes ; with parching tears it pours
All groans effusely, and attests^ its acts
345 With frequent ululations. At the sight
Of flames, their merit's due, and stagnant pools
Of fire, wrath's weapons, they 'gin tremble all.^
Them an angelic host, upsnatching them.

Forbids to pray, forbids to pour their cries
350 (Too late !) with clamour loud : pardon withheld.
Into the lowest bottom they are hurled !
O miserable men
how oft to you !
Hath Majesty divine made itself known

The sounds of heaven ye have heard have ; seen
^ Reliquam vitam, i.e. apparently his life in all other relations ; unless
it mean his life after Jds parents' death, which seems less likely.
^ i.e. " appeals to." So Burke :
" I attest the former, I attest the
coming generations." This " attesting of its acts" seems to refer to Matt.
XXV. 44. It appeals to them in hope of mitigating its doom.
2 This seems to be the sense. The Latin stands thus " Flammas pro :
meritis, stagnantia tela tremiscunt."

! ; !
355 have experienced its rains

Its lightnings ;
Assiduous of winds and hail

; its ires
How often nights and days serene do make

—
Your seasons God's gifts fruitful with fair yields —
Eoses wêre vernal ; the grain's summer-tide
360 Failed not the autumn variously poured
;
Its mellow fruits the rugged winter brake

;
The olives, icy though they were 'twas God :
Who granted all, nor did His goodness fail.

At God earth trembled on His voice the deep ;
365 Hung, and the rivers trembling fled and left

Sands dry and every creature everywhere
;
Confesses God ! Ye (miserable men !)
Have heaven's Lord and earth's denied ; and oft

(Horrible !) have God's heralds put to flight ;^
370 And rather slain the just with slaughter fell
And, after crime, fraud ever hath in you

Inhered. Ye then shall reap the natural fruit
Of your iniquitous sowing. That God is
Ye know yet are ye wont to laugh at Him.
;
375 Into deep darkness ye shall go of fire
And brimstone ; doomed

glowing ires to suffer
In torments just.^ God bids your bones descend
To^ penalty eternal go beneath ;
The ardour of an endless rafrinor hell :^

380 Be urged, a seething mass, through rotant pools
Of flame and into threatening flame He bids
;
The elements convert and all heaven's fire ;
Descend in clouds.
Then greedy Tartarus
With rapid fire and flame
enclosed is ;
385 Is fluctuant wuthin with tempest waves ;
And the whole earth her whirling embers blends !
iQr, "banished."
2 Iadopt the correction (suggested in Migue) of ']\xtxis for justa^.
^ This
is an extraordinary use for the Latin dative and even if the ;
meaning be '•''for {i.e. to suffer) penalty eternal," it is scarcely less so.

^ Gehennas.
! ;
3U A STRAIN OF THE
There is a flamy furrow ; teeth acute

Are turned to plough it, and for all the years -^
The fiery torrent will be armed with force :
390 Tartarean will the conflagrations gnash

Their teeth upon the world. ^ There are they scorched
In seething tide with course precipitate
Hence flee; thence back are borne in sharp career;
The savao;e flame's ire meets them fugitive !
395 And now at length they own the penalty

Their own, the natural issue of their crime.
And now the reeling earth, by not a swain
Possest, is by the sea's profundity
Prest, at her farthest limit, where the sun
400 (His ray out-measured) divides the orb,
And where, when traversed is the wôrld,^ the stars
Are hidden. Ether thickens. O'er the lio-ht
o
Spreads sable darkness and the latest flames
;
Stagnate in secret rills. A place there is
405 Whose nature is with sealed penalties

Fiery, and a dreadful marsh white-hot
With heats infernal, where, in furnaces
Horrific, penal deed roars loud, and seethes,
And, rushing into torments, is up-caught
410 By the flame's vortex wide ; by savage wave
And suro;e the turbid sand all mincrled is
With miry bottom. Hither will be sent,

Groaning, the captive crowd of evil ones,
And wickedness (the sinful body's train),
415 To burn ! Great is the beating there of breasts.
By bellowing of grief accompanied ;
Wild is the hissing of the flames, and thence

The nlulation of the sufferers
And flames, and limbs sonorous,^ will out-rise
420 Afar : more fierce will the fire burn and up ;
To th' upper air the groaning will be borne.

^ Or, " in all the years ;" but see note 3, p. 313. ^ Mundo.
^ " Artusque sonori," i.e. probably the arms and hands with which (a?
has been suggested just before) the sufferers beat their unhappy breasts.
; ;
JUDGMENT OF THE LOBD. 315
Then human progeny its bygone deeds

Of ill weigh and will begin
will ; to stretch
Heavenward its palms and then ; will wish to know
425 The Lord, whom erst it would not know, what time
To know Him had proved useful to them. There,
His life's excesses, handiworks unjust,
And crimes of savage mind, each will confess ,
And at the knowledge of the impious deeds

430 Of his own life will shudder. And now first.
Whoe'er erewhile cherished ill thoughts of God
Had worshipped stones unsteady, lyingly
Pretending to divinity hath e'er ;
Made sacred to gore-stained images

435 Altars ; hath voiceless pictured figures feared
Hath slender shades of false divinity
Kevered whome'er ill error onward hath
;
Seduced ; whoe'er was an adulterer,

Or with the sword had slain his sons ; whoe'er
440 Had stalked in robbery whoe'er by fraud ;
His clients had deferred ; wdioe'er with mind

Unfriendly had behaved himself, or stained
His palms with blood of men, or poison mixt
Wherein death lurked, or robed with wicked guise
445 His breast, or at his neighbour's ill, or gain
Iniquitous, was wont to joy w^hoe'er ;
Committed whatsoever wickedness

Of evil deeds him mighty heat shall rack,
:
And bitter fire and these all shall endure,

;
450 In passing painful death, their punishment.

Thus shall the vast crowd lie of mourning men !
This oft as holy prophets sang of old,

And (by God's inspiration warned) oft told
The future, none ('tis pity !) none (alas !)
455 Did lend his ears. But God Almighty willed

His guerdons to be known, and His law's threats
'Mid multitudes of such like signs promulged.
He 'stablished them ^ by sending prophets more,
^ i.e. the " guerdons " and the " threats."
6 ; — ;
SI A STBAIN OF THE
These words divine and some,

like\Yise uttering ;
460 Roused from He bids go from their tombs

their sleep,
Forth with Himself, when He, His own tomb burst,
Had risen. Many 'wildered were, indeed,
To tombs agape, and in clear light
see the
Corpses long dead appear; and, wondering
465 At their discourses pious, dulcet words !
Starward they stretch their palms at the mere sound,^

And offer God and so-victorious Christ
Their gratulating homage. Certain 'tis
That these no more re-sought their silent graves,
470 Nor were retained within earth's bowels shut ^ ;
But the remaining host reposes now

In lowliest beds, until time's — circuit ran
That great day do arrive.
Now all ofyou
Own the true Lord, who alone makes this soul
475 Of ours to see Plis light,^ and can the same
(To Tartarus sent) subject to penalties
And to whom all the power of life and death
Is open. Learn that God can do whate'er
He list ; for 'tis enough for Him to icill,
480 And by mere speaking He achieves the deed

And Him nought plainly, by withstanding, checks.
He is my God alone, to whom I trust
With deepest senses. But, since death concludes
Every career, let whoe'er is to-day
485 Bethink him over all things in his mind.
And thus, while life remains, while 'tis allowed
To see the light and change your life, before
The limit of allotted aire o'ertake
You unawares, and that last day, which* is
^ " Ipsa voce," unless it mean "voice aud all," i.e. and their voice as
vrell as their palms.
2 See note 1, p. 305.
^ Here again a correction suggested in Migne's ed., of " sua?n lucem"
for " sua luce," is adopted,
*"Qui" is read here, after Migne's suggestion, for "quia;" and
Oehler's and Migne's punctuation both are set aside.
:
JUDGMENT OF THE LOUD. 317
490 By
death's law fixt, your senseless eyes do glaze,
Seek what remains worth seeking watchful be :
For dear salvation and run down with ease

;
And certainty the good course. Wipe away

By pious sacred rites your past misdeeds
495 ^Yhich expiation need and sliun the storms^
;
The too uncertain tempests, of the world.^

Then turn to right paths, and keep sanctities.
Hence from your gladsome minds depraved crime
Quite banish and let long-inveterate fault
;
500 Be washed forth from your breast and do away ;
AYicked ill-stains contracted and appease ;
Dread God by prayers eternal and let all ;
Most evil mortal things to living good

Give way and now at once a new life keep
:
505 Without a crime and let your minds begin

;
To use themselves to good things and to true

And render ready voices to God's praise.
Thus shall your piety find better things
All growing to a flame ; thus shall ye, too,
510 Receive the gifts of the celestial life ^ ;
And, to long age, shall ever live with God,

Seeing the starry kingdom's golden joys.
^ Mimdi.
2 Or, "assume the functions of the heavenly life.'"
; ;
ElVE BOOES IN KEPLY TO MAKCION.

(AUTHOR UNCERTAIN.)
BOOK I.
OF THE DIVINE UNITY, AND THE RESURRECTION OF THE

FLESH.
Part I.
Of the Divine Unity.
FTEE the Evil One's impiety

Profound, and his Hfe-grudging mind, en-
trapped
Seduced men with empty hope, it Liid
Them bare, by impious suasion to false trust
5 In him, —not with impunity, indeed

For he forthwith, as guilty of the deed.
And author rash of such a wickedness,
Received deserved maledictions. Thus,
Thereafter, maddened, he, most desperate foe,
10 Did more assail and instigate men's minds
In darkness sunk. He taught them to forget
The Lord, and leave sure hope, and idols vain
Follow, and shape themselves a crowd of gods,
Lots, auguries, false names of stars, the show
15 Of beinfy able to o'errule the births
Of embryos by inspecting entrails, and
Expecting things to come, by hardihood
Of dreadful magic's renegadoes led.
Wondering at amass of feigned lore
20 And he impelled them headlong to spurn life,
318
; ; ;; :
Paet l] of the divine UNITY. 319
Sunk in a criminal insanity

To joy in blood to threaten murders fell
;
To love the wound, then, in their neighbour's flesh ;
Or, burning, and by pleasure's heat entrapped,

25 To transgress nature's covenants, and stain
Pure bodies, manly sex, with an embrace
Unnameable, and uses feminine
Mingled in common contact lawlessly ;
Urging embraces chaste, and dedicate

SO To generative duties, to be held
For intercourse obscene for passion's sake.
Such in time past his deeds, assaulting men.
Through the soul's lurking-places, with a flow
—
Of scorpion-venom, not that men would blame
35 Him, for they followed of their own accord
His suasion was in guile in freedom man ;
Performed it.
Whileas the perfidious one
^
Continuously through the centuries
Is breathing such ill fumes, and into hearts
40 Seduced injecting his own counselling,
And hoping in his folly (alas !) to find
Forgiveness of his wickedness, unware
What sentence on his deed is waiting him
With words of wisdom's weaving,^ and a voice
45 Presaging from God's Spirit, speak a host
Of prophets. Publicly he^ does not dare
Nakedly to speak evil of the Lord,
Hoping by secret ingenuity
He possibly may lurk unseen. At length
50 The soul's Light '^
as the thrall of flesh is held;
The Hope of the despairing, mightier
Than foe, enters the lists the Fashioner, ;
The Kenovator, of the body He

* Ssecula.
- The " tectis " of the edd. I have ventured to alter to " textis,''^ which
gives (as in my text) a far better sense.
3 i.e. the Evil One. < i.e. the Son of God.
;
! ; ;; : ——
320 FIVE BOOKS IN REPLY TO MARCION. [Book i.
True Glory of the Father ; Son of God

55 Author unique a Judge and Lord He came. ;
The orb's renowned King to the opprest ;
Prompt to give pardon, and to loose the bound

Whose friendly aid and penal suffering
Blend God and renewed man in one. With child
60 Is holy virgin life's new gate opes words
: ;
Of prophets find their proof, fulfilled by facts

Priests-^ leave their temples, and a star their guide —
Wonder the Lord so mean a birth should choose.
—
Waters sight memorable turn to wine !
—
^^ Eyes are restored to blind fiends trembling ; cry,
Outdriven by His bidding, and own Christ!
All limbs, already rotting, by a word
now walks the lame the deaf forthwith
Are healed ; ;
Hears hope the maimed extends his hand the dumb

. ; ;
70 Speaks mighty words sea at His bidding calms, :
Winds drop and all things recognise the Lord

;
Confounded is the foe, and yields, though fierce,

Now triumphed over, to unequal ^ arms
When all his enterprises now revoked
75 He ^ sees the flesh, once into ruin sunk,
;
Now rising man — death vanquisht quite —to

; heavens
Soaring ; the peoples sealed with holy pledge
Outpoured ;
* the work and envied deeds of might
Marvellous;^ and hears, too, of penalties
^ i.e. the Magi.
2 i.e. arms which seemed unequal ; for the cross, in which Christ
seemed to be vanquished, was the very means of His triumph. See Col.
ii 14, 15.
3 i.e. the Enemy.
* with the Holy Spirit, the "Pledge " or " Promise " of the Father
i.e.
(see Acts i. 4, 5), " outpoured" upon " the peoples" both Jewish and —
—
Gentile on the day of Pentecost and many subsequent occasions see, ;
for instances. Acts x. and xix.

^ The " mirandse virtutis opus, invisaque facta," I take to be the
miracles wrought by the apostles through the might (virtus) of the

Spirit, as we read in the Acts. These were objects of " envy" to the
Enemy, and to such as — like Simon Magus, of whom we find record
were his servants.
; ;
Part i.] OF THE DIVINE UNITY. 321
80 Extreme, and of perpetual dark, prepared

For himself by tlie Lord by God's decree
Irrevocable naked and unarmed,
;
Damned, vanquisht, doomed to perish in a death

Perennial, guilty now, and sure that he
85 No pardon has, a last impiety
Forthwith he dares, — to scatter everywhere
A word for ears to shudder at, nor meet
For voice to speak. Accosting men cast off
From God's community,^ men wandering
90 Without the light, found mindless, following
Things earthly, them he teaches to become
Depraved teachers of depravity.
By^ them he preaches that there are two Sires,
And realms divided ill's cause is the Lord^ :
95 Who built the orb, fashioned breath-quickened flesh,

And gave the law, and by the seers' voice spake.
Him he affirms not good, but owns YLim just;
Hard, cruel, taking pleasure fell in war
In judgment dreadful, pliant to no prayers.
100 His suasion tells of other one, to none
E'er known, who nowhere is, a deity
False, nameless, constituting nought, and who
Hath spoken precepts none. Him he calls good
Who judges none, but spares all equally,
105 And grudges life to none. No judgment waits
The guilty ; so he says, bearing about
A gory poison with sweet honey mixt
For wretched men. That flesh can rise — to which
excommunicated, as Marcion was.

- i.e. The "last impiety" (extrc-
tiium nefas), or " last atrocity"
(extremum facinus)^ sec 218, lower down —
— seems to mean the introduction of heretical teacliing.
2 This use of the ablative, though quite against classical usage, is ap-
parently admissible in late Latinity. It seems to me that the " his " /.s-
an ablative here, the men being regarded for the moment as merely
instruments^ not agents; but it may be a dative = " to these he preaches/'
etc., i.e. them what they afterwards are to teach in public.

he dictates to
^ It must be borne in mind that " Dominus" (the Lord), and " Deus"
(God), are kept as distinct terms throughout this piece.
TERT. —VOL. III. X
; ; —
322 FIVE BOOKS IN REPLY TO MAHCION. [Book i.
Himself was cause of ruin, which he spoiled

110 Iniquitously with contempt (whence,^ cursed,
He hath grief without end), its ever-foe,
He dothdeny ; because with various wound
Life to expel and the salvation whence
He fell he strives and therefore says that Christ
:
115 Came suddenly to earth/ but was not made,

By any compact, partner of the flesh
But Spirit-form, and body feigned beneath
A shape imaginary, seeks to mock
Men with a semblance that what is not is.
120 Does this, then, become God, to sport with men

By darkness led ? to act an impious lie ?
Or falsely call Himself a man ? He walks.

Is carried, clothed, takes due rest, handled is^
Suffers, is hung and buried : man's are all
125 Deeds which, in holy body conversant.

But sent by God the Father, who hath all
Created, He did perfect properly,

Eeclaiming not another's but His own
Discernible to peoples who of old
130 Were hoping for Him by
His very work.
And through the prophets' voice to the round world ^
Best known and now they seek an unknown Lord,
:
Wandering in death's threshold manifest.

And leave behind the known. False is their faith,
135 False is their God, deceptive their reward.

False is their resurrection, death's defeat
False, vain their martyrdoms, and e'en Christ's name
empty sound whom, teaching that He came
An :
Like magic mist, they (quite demented) own

140 To be the actor of a lie, and make
^ i.e. for which reason.

2 I.e., as Marcion is stated by some to have taught, in the fifteenth
year of Tiberius ;
founding his statement upon a perverted reading of
Luke iii. 1. It will be remembered that Marcion only used St. Luke's
Gospel, and that in a mutilated and corrupted form.
3 Orbi.
! —
Part i.] OF THE DIVINE UNITY. 323
^
His passion bootless, and the populace
(A feigned one !) without crime ! Is God thus true ?
Are such the honours rendered to the Lord ?
Ah ! wretched men ! gratuitously lost
145 In death ungrateful ! Who, by blind guide led,
Have o rushed into the ditch
headloncr and as !
^
In dreams the fancied rich man in his store

Of treasure doth exult, and with his hands
Grasps it, the sport of empty hope, so ye,
150 Deceived, are hoping for a shadow vain
Of guerdon
Ah ! ye silent laughingstocks,
Or doomed prey, of the dragon, do ye hope,
^
Stern men, for death in room of gentle peace ?
Dare ye blame God, who hath created works

155 So great ? in whose earth, 'mid profuse displays
Of His exceeding parent-care, His gifts
(Unmindful of Himself!) ye largely praise,
Rushing to ruin do ye reprobate !
Approving of the works the Maker's self, —

160 The world's* Artificer, whose work withal
Ye are yourselves ? Who gave those little selves
Great honours sowed your crops made all the brutes^
; ;
Your subjects makes the seasons of the year

;
Fruitful with stated months grants sweetnesses, ;
165 Drinks various, rich odours, jocund flowers,

And the groves' grateful bowers to growing herbs ;
Grants wondrous juices founts and streams dispreads ;
With sweet waves, and illumes with stars the sky

And the whole orb : the infinite sole Lord,
^ i.e. of the Jews.
2 " In fossa," i.e., as Fabricius (quoted in Migne's ed.) explains it, " in
Jefossa." It is the past part, oifodio.
^ If this line —
be correct, "Speratis pro pace truces homicidiablanda,"
—though I cannot see the propriety of the " truces" in it, it seems to
mean, ''
Do ye hope or expect that the master you are serving will,
instead of the gentle peace he promises you, prove a murderer and lead
you to death ? No^ you do not expect it ; but so it is."
* Muadi. ^ Animalia.
: !
324 FIVE BOOKS IN REPLY TO 3IARCI0N. [Book i.
170 Both JUST and GOOD; known by His work; to none

By aspect known ; whom nations, flourishing
In wealth, but fooHsh, wrapped in error's shroud,
(Albeit 'tis beneath an ahen name

They praise Him, yet) theirMaker knowing, dread
175 To bLame : nor e'en one ^
— save you,hell's new gate !—
Thankless, ye choose to speak ill of your Lord

These cruel deadly gifts the Kenegade
Terrible has bestowed, through Marcion — thanks
To Cerdo's mastership on you nor comes — ;
180 The thought into your mind that, from Christ's name
Seduced, Marcion's name has carried you
To lowest depths.^ Say of His many acts
What one displeases you % or what hath God
Done which is not to be extolled with praise ?
185 Is it that He permits you, all too long,
(Unworthy of His patience large,) to see
Sweet light? you, who read truths,^ and, docking them.
Teach these your falsehoods, and approve as past
Things wdiich are yet to be ? ^ What hinders, else,
^
190 That we believe your God incredible ?
1 The sentence breaks off abruptly, and the verb which should
apparently have gone with "e'en one" is jomed to the "ye "in the
next line.
2 The Latin is
" Nee venit in mentem quod vos, a nomine Christi
Seductos, ad Marcionis tulit infima nomen,"
The rendering in my text, I admit, involves an exceedingly harsh con-
struction of the Latin, but I see not how it is to be avoided unless ;
either (1) we take nomen absolutely, and

" ad Marcionis infima" to-
gether, and translate, "A name has carried you to Marcion's lowest
depths ;" in which case the question arises, What name is meant ? can
it be the name
" Electi? " Or else (2) we take " tulit " as referring to
the " terrible renegade," i.e. the arch-fiend, and " infima" as in appo-
sition with " ad Marcionis nomen," and translate, "He has carried you
to the name of Marcion— deepest degradation."
3 i.e. the Gospels and other parts of Holy Scripture.
4 i.e. I take it, the resurrection. Cf. 2 Tim. ii. 17, 18.
5 Whether this be the sense {i.e. " either tell us what it is which dis-
pleases you in our God, whether it be His too great patience in bearing"
; —
Part l] OF THE DIVINE UNITY. 325
Nor marvel is't if, practised as lie^ is,
He captived you unarmed, persuading you

There are two Fathers (being damned by One),
And all, whom he had erst seduced, are gods
195 And after that dispread a pest, which ran
With multiplying wound, and cureless crime,
To many. Men unworthy to be named,
Full of all magic's madness, he induced
To call themselves '' Virtue Supreme ;" and feign
200 (With harlot comrade) fresh impiety ;
To roam, to fly.^ He is the insane god

Of Valentine, and to his Nonage
Assigned heavens thirty, and Profundity
Their sire. ^ He taught two baptisms, and led
205 The body through the flame. That there are gods
So many as the year hath days, he bade
A Basilides to believe, and worlds
As many. Marcus, shrewdly arguing
Through numbers, taught to violate chaste form
210 'Mid magic's arts ; taught, too, that the Lord's cup
with you, or what or else tell us what is to hinder us from believing
;
your God to be an incredible being ") of this passage, I will not venture
to determine. The last line in the edd. previous to Oehler's ran :
" Aut incredibile quid differt credere Oehler reads " in-
vestrum?"
credibilew" (sc. Deum), which I have followed but he suggests, " Aut ;
incredibilew qui differt cxclere vestrum?" "Which may mean "or else"
— i.e. if it were not for His " too great patience" " why" " qui" — —
'•does He delay to smite your incredible god?" and thus challenge a
contest and prove His own superiority.
^ i.e. the " terrible renegade."
2 The reference here is to Simon Magus ; for a brief account of
whom, and of the other heretics in this hst, down
Hebion inclusive, to
the reader is referred to the Adv. omn. User, above. The words " to
roam, to fly," refer to the alleged wanderings of Simon with his para-
mour Helen, and his reported attempt (at Rome, in the presence of St.
Peter) to fly. The tale is doubtful.
^ The Latin runs thus :
" Et £CV0
Triginta tribuit cselos, patrcmque Profundum."
But there seems a confusion between Valentine and his seons and Basi-
lides and his heavens. See the Adv. omn. Ilxr. above.
! ; ;
326 FIVE BOOKS IN REPLY TO MARCION, [Book i.
Is an oblation, and by prayers is turned

To blood. His ^ suasion prompted Hebion
Toteacli that Christ was born from human seed
He taught, too, circumcision, and that room
215 Is still left for the Law, and, though Law's founts
Are lost,^ its elements must be resumed.
Unwilling am I to protract in words
His last atrocity, or to tell all
The causes, or the names at lenrrth. Enouo-h
220 It is to note his many cruelties
Briefly, and the unmentionable men,
The fell, through whom he now,
dragon's organs
Speaking so much profaneness, ever toils
To blame the Maker of the world.^ Bat come;
225 Recall vour foot from savacre Bandit's cave,
While space is granted, and to wretched men
God, patient in perennial parent-love.
Condones all deeds throucrh error done Believe !
Truly in the true Sire, who built the orb

230 Who, on behalf of men incapable
To bear the law, sunk in sin's whirlpool, sent
The true Lord to repair the ruin wrought.
And bring them the salvation promised
Of old through seers. He who the mandates gave
235 Remits sins too. Somewhat, deservedly,
Doth He exact, because He formerly
Entrusted somewhat ; or else bounteously,
As Lord, condones as it were debts to slaves :
Finally, peoples shut up 'neatli the curse,
240 And meriting the penalty, Himself

Deleting the indictment, bids be washed
^ i.e. the Evil One's, as before.
2 i.e. probably Jerusalem and the temple there,
3 Mundi.
Partil] of the RESURBECTION of the flesh. 327
Part II.
Of the Resurrection of the Flesh,
The whole man, then, believes ; the lohole is washed ;
Abstains from sin, or truly suffers wounds

For Christ's name's sake man,
: he rises a true ^
245 Death, truly vanquisht, shall be mute. But not

—
Part of the man, his soul, her own part ^ left —
Behind, will win the palm which, labouring
And wrestling in the course, combinedly
And simultaneously with flesh, she earns.
250 Great crime it were for two in chains to bear
A weight, of whom the one were affluent
The other needy, and the wretched one
Be spurned, and guerdons to the happy one
Rendered. Not so the Just fair Renderer —
—
255 Of wages deals, both good and just, whom we
Believe Almighty to the thankless kind,
:
Full is His will of pity. Nay, whate'er

He who hath greater mortal need ^ doth need ^
That, by advancement, to his comrade he
260 May equalled be, that will the affluent
Bestow the rather misolicited :
So are we bidden to believe, and not

Be willing to cast blame unlawfully
On the Lord in our teaching, as if He
265 Were one to raise the soul, as having met
With ruin, and to set her free from death,
So that the granted faculty of life
Upon the ground of sole desert (because
^ Oehler's "versus" (=" changed the man rises") is set aside for
Migne's " verus." Indeed it is probably a misprint.
^ i.e. her own dwelling or " quarters," —the body, to wit, if the read-
ing " sua parte " be correct.
2 Egestas. •
* Eofet.
328 FIVE BOOKS IN EEPLY TO MARCION. [Book i.
She bravely acted), should abide with her ;^

270 While she who ever shared the common lot
Of toil, i\\Q fleshy should to the earth be left,
The prey of a perennial death. Has, then,

The soul pleased God by acts of fortitude ?
By no means could she Him have pleased alone
'"
275 Without the flesh. Hath she borne penal bonds?

TheflesJt sustained upon her limbs the bonds.
Contemned she death ? But she hath left the flesli
Behindin death. Groaned she in pain? The flesh
Is slain and vanquisht by the wound. Repose
280 Seeks she ? The flesh, spilt by the sword in dust,
Is left behind to fishes, birds, decay,
And ashes ; torn she is, unhappy one !
And broken ; scattered, she melts away.

Hath she not earned to rise ? for what could she
285 Have e'er committed, lifeless and alone ?
What so life-grudging ^ cause impedes, or else
Forbids, the flesh to take God's gifts, and live
Ever, conjoined with her comrade soul.
And see wdiat she hath been, wdien formerly
290 Converted into dust ? ^ After, renewed,
Bear she to God deserved meeds of praise,
Not ignorant of herself, frail, mortal, sick.^
Contend ye as to what the living might *"
have ventured to alter the " et viven^t " of Oehler imd Migue into
^ I
*'
lit which seems to improve the sense.
viven^Zi,"
2 It seems to me that these ideas should all be expressed interroga-
tively, and I have therefore so expressed them in my text.

3 See 2.
* " Cernere quid fuerit conversa in pulvere quondam."
Whether the meaning be that, as the soul will be able (as it should
seem) to retrace all that she has experienced since she left the body, so
the hody^ when were to look back upon all
revived, will be able as it
that has happened to her since the soul something after the
left her, —
manner in which Hamlet traces the imaginary vicissitudes of Caesar's
dust, —
or whether there be some great error in the Latin, T leave the
reader to judge.
pparently remembering that she was so Icfore.
^ Vivida virtus.
Part II.] OF THE RESURRECTION OF TEE FLESH. 329
Of the great God can do; who, good alike

295 And potent, grudges life to none ? AVas this
Death's captive ? ^ shall this perish vanquished,
Which the Lord hath with wondrous wisdom made,
And This by His virtue wonderful
art ?
Himself upraises this our Leader's self
;
300 Recalls, and this with His own glory clothes.

God's art and wisdom, then, our body shaped.
What can by these be made, how faileth it
To be by virtue reproduced ? ^ No cause
Can holy parent-love withstand ;
(lest else
305 Ill's cause ^ should mightier prove than Power Supreme ;)

That man even now saved by God's gift, may learn
'^
(Mortal before, now robed in light immense,

Inviolable, wholly quickened,^ soul
And body) God, in virtue infinite,
310 In parent-love perennial, through His King
Christ, through whom opened is light's way ; and now^
Standing in new light, filled now with each gift,*^
Glad with fair fruits of livino; Paradise,

May praise and laud Him to eternity,^
315 Rich in the wealth of the celestial hall.
1 I rather incline to read for " captiva ivdt mortis," "

lisec lisec cap-
tiva iwat mortis " =
" Is this
"
To be death's thrall ?
" This" is, of course, the flesh.
- For " Quod c?<pit his .fieri, deest hoc virtute reduci," I venture to
read, "Quod cflpit,"etc., taking "capit" as= "capaxest." "By these,."

of course, is by wisdom and art and " virtue "
;
" power." =
3 i.e. the Evil One. ^ i.e. may learn to know.
^ " visus" seems to be a mistake for "viyus," which is
Oehler's
Migne's reading as in the fragment " De exsecrandis gentium diis,^^ we
;
saw {suh Jin.) " vi^/entem" to be a probable misprint for " vit-entem."
If, however, it is to be retained, it must mean "appearing" (i.e. in
presence of God) " wdiolly," in body as well as soul.

*"'
i.e. the double gift of a saved soul and a saved body.
^ In asternum.
!
330 FIVE BOOKS IN REPLY TO MAHCION. [Book ii.
BOOK II.
OF THE HAPwMONY OF THE OLD AND NEW LAWS.^
After the faith was broken by the clint

Of the foe's breathing renegades,^ and swohi
"With wiles the hidden pest^ emerged ; with lies
Self-prompted, scornful of the Deity

5 That underlies the sense, he did his plagues
Concoct skilled in guile's path, he mixed his
: own
Words impious with the sayings of the saints,
And on the good seed sowed his wretched tares,
Thence willing that foul ruin's every cause

10 Should grow combined to wit, that with more speed
;
His own iniquitous deeds he may assign

To God clandestinely, and may impale
On penalties such as his suasion led ;
False with true veiling, turning rough with smooth,

15 And, (masking his spear's point with rosy wreaths.)
Slaying the unwary unforeseen with death
Supreme. His supreme wickedness is this :
That men, to such a depth of madness sunk

Off-broken boughs * should into parts divide
!
20 The endlessly-dread Deity Christ's deeds

;
Sublime should follow with false praise, and blame
^ I have so frequently bad to construct my own text (by altering the

reading; or the punctuation of the Latin) in this book, that, for brevity's
sake, I must ask the reader to be content with this statement once for
all,and not expect each case to be separately noted.
2 The "foe," as before, is Satan; his "breathing instruments" are
the men whom he uses (cf. Shakspere's " no breather''' = no man, in the
dialogue between Orlando and Jacques, As you Like it, act iii. sc. 2) ;
and they are called "renegades," like the Evil One himself, because
they have deserted from their allegiance to God in Christ.
^ Heresy.
4 Cf. John XV. 2, 4, 5, 6 Rom. xi. 17-20. The writer sunply calls
;
them "abruptos homines;" and he seems to mean excommunicated,

like Iilarcion.
Book ii.] IIABMONY OF OLD AND NEW LAWS. 331
The former acts,^ God's countless miracles,
Ne'er seen before, nor heard, nor in a heart

Conceived ^ and should so rashly frame in words
;
25 The impermissible imjîety

Of wishing by '^ wide dissimilitude
Of sense" to prove that the two Testaments
Sound adverse each to other, and the Lord's
Oppose the prophets' words of drawing down ;
SO All the Law's cause to infamy and eke ;
Of reprobating holy fathers' life
Of old, whom into friendship, and to share

His gifts, God chose. Without beginning, one
Is, for its lesser part, accepted.^ Though
35 Of one are four, of four one,^ yet to them
One part is pleasing, three they (in a word)
Reprobate : and they seize, in many ways,
On Paul as their own author ;
yet was he
Urged by a frenzied impulse of his own
40 To his last words ;^ all whatsoe'er he spake
Of the old covenant ^ seems hard to them,
^ i.e. those recorded in the Old Testament.
2 I have followed Migne's suggestion here, and transposed one line of
the original. The reference seems to be to Isa. Ixlv. 4, quoted in 1 Cor.
ii. 9, where the Greek differs somewhat remarkably from the LXX.
3 Unless some line has dropped out here, the construction, harsh
enough in my English, is yet harsher in the Latin. " Accipitur" has

no subject of any kind, and one can only guess from what has gone
before, and what follows, that it must mean "one Testament.''''
^ Harsh still. It must refer to the four Gospels— the " coat without
seam"—in their quadrate unity Marcion receiving but one— St. Luke'.s
;
— and that without St. Luke's name, and also in a mutilated and
interpolated form.
^ This seems to be the sense. The allusion is to the fact that Marcion
and his sect accejjted but ten of St. Paul's epistles : leaving out entirely
those to Timothy and Titus, and all the other books, except his one
Gospel.
^ It seems to me that the reference here must evidently be to the
Epistle
to the Hebrews, which treats specially of the old covenant. If so, we
have some indication as to the authorship, if not the date, of the book ;
for TertuUian himself, though he frequently cites the epistle, appears to

hesitate (to say the least) as to ascribing it to St. Paul.
;
332 FIVE BOOKS IN BEPLY TO MABCION. [Book ii.
^
Because, deservedly, " made gross In heart."
Weight apostolic, grace of beaming word,
Dazzles their mind, nor can they possibly
45 Discern the Spirit's drift. Dull as they are.
Seek they congenial animals !
But ye
Who
have not yet, (false deity your guide,
Reprobate in your very mind,^) to death's
Inmost caves penetrated, learn there flows
50 A
stream perennial from its fount, which feeds
A tree, (twice sixfold are the fruits, its grace !)
And into earth and to the orb's four winds
Goes out into so many parts doth flow
:
The fount's one hue and savour.^ Thus, withal,

55 From apostolic word descends the church.
Out of Christ's womb, with glory of His Sire
All filled, to wash off filth, and vivify
Dead fates.* The Gospel, four in number, one
In its diffusion 'mid the Gentiles, this,
60 By faith elect accepted, Paul hands down
(Excellent doctor !) pure, without a crime
And from he forbade Galatian saints
it
To turn aside withal ; whom " brethren false,"

(Urging them on to circumcise themselves,
65 And follow ''

elements," leaving behind
Their novel " freedom,") to " a shadow old
Of things to be" were teaching to be slaves.
These were the causes which Paul had to write
To the Galatians : not that iXiQy took out
1 Comp. Isa. vi. 9, 10, with Acts xxviii. 17-29.

- The reference seems to be to Eom. i. 28 comp., ; too. Tit. i. 15, 16.
2 The reference is to Gen. ii. 9-14.
* Fata mortua. This extraordinary expression appears to mean " dead
men who, through Adam, are fated, so to speak, to die, and are
men;''''
under the sndfate of being ^'dead in trespasses and sins." See Eph. ii. 1.
As far as quantity is concerned, it might as well be facta mortua,'* '"'
" dead works, ^^ such as we read of in Heb. vi. 1, ix. 14. It is true these
works cannot strictly be said to be ever vivified; but a very similar inaccu-
racy seems to be committed by our author lower down in this same book.
;
JGooK II.] HARMONY OF OLD AND NEW LAWS. 333
70 One small part of the Gospel, and held that

For the whole bulk, leaving the greater part
Behind. And hence 'tis no words of a book,
But Christ Himself, Christ sent into the orb,
Who is the gospel, if ye will discern
75 Who
from the Father came, sole Carrier
Of tidings good whose glory vast completes
;
The early testimonies by His work ;
Showing how great the orb's Creator is :
Whose deeds, conjoined at the same time with words,

80 Those faithful ones, Matthew, Mark, Luke, and John,
Recorded unalloyed (not speaking words
External), sanctioned by God's Spirit, 'neath
So great a Master's eye !
This paschal Lamb

on the tree Him Paul,
Is hung, a victim, :
85 Writing decrees to Corinth, with his torch/

Hands down as slain, the future life and God
Promised to the fathers, whom before
He had attracted.
See what virtue, see
What power, the paschal image ^ has ;
ye thus
90 Will able be to see what power there is
In the true Passover.

Lest well-earned love
Should tempt the faithful sire and seer,^ to whom
His pledge and heir ^ was dear, whom God by chance ^
Had given him, to offer him to God
Î have followed Oehler's "face" for the common "phase;" but

what the meaning is I will not venture to decide. It may probably mean
one of two things (a) that Paul wrote hy torcliUgTit ; (Jj) that the lujlit
:
which Paul holds forth in his life and writings, is a torch to show the
Corinthians and others Christ.
^ i.e. the legal passover, "image" or type of "the true Passover,"
Christ. See 1 Cor. v. G-9.

^ Abraham. See Gen. xxii. 1-19.
* Isaac, a pledge to Abraham of all God's other promises.
^ Forte. I suppose this means out of the ordinary course of nature ;
but it is a strange word to use.

: :
334 FIVE BOOKS IN BEPLY TO MARCION. [Book ii.
95 (A mighty execution !), there is shown

To him a lamb entangled by the head
In thorns a holy victim holy blood
; —
—
For blood to God. From whose piacular death,
That to the wasted race ^ it might be sign
100 And pledge of safety, signed are with blood
Their posts and thresholds many ;^ — aid immense — :
The flesh (a witness credible) is given

For food. The Jordan crossed, the land possessed,
Joshua by law kept passover with joy,
105 And immolates a lamb and the great kings ;
And holy prophets that were after him,

Not ignorant of the good promises
Of sure salvation ; full of godly fear
The great Law to transgress, (that mass of types
110 In image of the Supreme Virtue once
To come,) did celebrate in order due
The mirrorly-inspected passover.^
1 Israel,wasted by the severities of their Egyptian captivity.

2 "Mu/ia " but "mufa" = " mute" has been suggested, and is notinapt„
;
^ I have given what appears to be a possible sense for these almost
imintelhgible lines. They run as follows in Oehler

" Et reliqui magni reges sanctique prophetse,
Non ignorantes certse promissa salutis,
Ingentemque metu pleni transcendere legem,
Venturam summse virtutis imagine molem,
Inspectam e speculo celebrarunt ordine pascham."
I rather incline to alterthem somehow thus :
"Ingentemque metu plenzs transcendere legem,

Venturum in summae virtutis imagine, solem —
Inspectin)^ e speculo, —
celebrarunt ordine pascham
"
;
connecting these three lines with " non ignorantes," and rendering
" Not ignorant of the good promises
Of sure salvation and that One would come,
;
For such as filled are with godly fear

The law to overstep, a mighty One,
In Highest Virtue's image, the Sun seen—
In mirror : — did in order celebrate
The passover."
That is, in brief, they all, in celebrating the type, looked forward to the
Antitype to come.
—
; ; —
Book II.] HARMONY OF OLD AND NEW LAWS. 335
In short, if thou recur with rapid mind

To times primordial, thou wilt find results
115 Too fatal following That man
impious words.
Easily credulous, alasand stripped !
Of life's own covering, might covered he

With skins, a lamb is hung the wound slays sins^
:
Or death by blood effaces, or enshrouds

120 Or cherishes the naked with its fleece.
Is sheep's blood of more worth than human blood,
That, offered up for sins, it should quench wrath?
Or Is a lamb (as if he were more dear !)
Of more worth than much people's ? aid Immense !
125 As safeguard of so great salvation, could
A lamb. If offered, have been price enough
For the redeemed ? Nay but Almighty God, :
The heaven's and earth's Creator, infinite,^

Living, and perfect, and perennially
130 DwelHng in hght, is not appeased by these.
Nor joys in cattle's blood. Slain be all flocks
Be every herd upburned into smoke

That expiatively 't may pardon win
Of but one sin : in vain at so vile price
135 Will the stained figure of the Lord — foul flesh
Prepare, if wise, such honours :
^ but the hope
And
faith to mortals promised of old
Great Reason's counterpart ^ hath wrought — to bring
These boons premeditated and prepared
140 Erst by the Father's passing parent-love ;
That Christ should come to earth, and be a man !
Whom when John saw, baptism's first opener, John,

Comrade of seers, apostle great, and sent
As sure forerunner, witness faithful ; John,
^ Immensus.
2 This, again, seems to be the meaning, unless the passage (which i»
not improbable) be corrupt. The flesh, " foul" now with sin, is called
the " stained image of the Lord," as having been originally in His
image, but being now stained by guilt.
^ Faith is called so, as being the reflection of divine reason.
336 FIVE BOOKS IN REPLY TO MARCION. [Book ii.
145 August in life, and marked ^Yitll praise sublime;-^

He shows, to such as sought of olden time
God's very Paschal Lamb, that He is come
At last, the expiation of misdeed.
To undo many's sins by His own blood,
150 In place of reprobates the Proven One,
In place of vile the dear in body, man ; ;
And, in life, God that He, as the slain Lamb,

:
Might us accept,^ and for us might outpour

Himself. Thus hath it pleased the Lord to spoil
155 Proud death thus wretched man will able be

:
To hope salvation. This slain paschal Lamb

Paul preaches nor does a phantasmal shape
:
Of the sublime Lord (one conslmilar

To Isaac's silly sheep ^) the passion bear,
160 Wherefore He is called Lamb but 'tis because,
:
As wool, He these renewed bodies clothes,

Giving to many covering, yet Himself
Never deficient. Thus does the Lord shroud
In His Sire's virtue, those whom, disarrayed
165 Of their own light, He by His death redeemed,
Virtue wdnch ever is in Him. So, then.
The Shepherd who hath lost the sheep Himself
Re- seeks it. He, prepared to tread the strength
Of the vine, and its thorns, or to o'ercome
170 The wolf's rage, and regain the cattle lost,
And brave to snatch them out, the Lion He
In sheepskin-guise, unasked presents Himself
To the contemned* teeth, baffling by His garb
The robber's bloody jaws.
Thus everywhere
175 Christ seeks force-captured Adam; treads the path
1 i.e. the praise of Christ Himself. See ^fatt. xi. 7-15, with the
parallel passage, Luke vii. 24-30 ; comp. also John v. 33-35.
^ i.e. perhaps "render acceptable."
- See above, 91-99.
^ i.e. teeth which He contemned, for His people's sake : not that they
are to us contemptible.
; ;
Book il] HARMONY OF OLD AND NEW LAWS. 337
Himself where death wrought ruin ;

permeates
All the old heroes' monuments ;
-^
inspects
Each one ; the One of whom all types were full
Begins e'en from the womb to expel the death
180 Conceived simultaneously with seed
Of flesh within the bosom purging all ;
Life's stafjes with a silent wisdom debts ;
Assuming ^ ready to cleanse all, and give

;
Their Maker back the many whom the one ^

185 Had scattered. And, because one direful man
Down-sunk in pit iniquitous did fall,
By dragon-subdued virgin's * suasion led ;
Because he pleased her wittingly ^ because ;
He left his heavenly covering ^ behind

190 Because the ^' tree" their nakedness did prove ;
Because dark death coerced them in like wise :
Out of the selfsame mass ^ re-made returns,

—
Kenewed now, the flower of flesh, and host
—
Of peace, a flesh from espoused virgin born,
195 Not of man's seed conjoined to its own ;
Artificer ; without the debt of death.

These mandates of the Father through bright stars
An angel carries down, that angel-fame
The tidings may accredit ; telling how
200 " A virgin's debts a virgin, flesh's flesh,
Should pay." Thus introduced, the Giant-Babe,
The Elder-Boy, the Stripling-Man, pursues
Death's trail. Thereafter, when completed was
1 i.e. perhaps permeating, by the influence of His death, the tombs of

all the old saints.
^ i.e. undertaking our debts in our stead.
3 Adam. See Rom. v. passim.
* It is an idea of the genuine Tertullian, apparently, that Eve was a
" virgin " all the time she was with Adam in Paradise. A similar idea
appears in the " Genesis" above.
^*
Consilio. Comp. 1 Tim. ii. 14, " Adam was Jiot deceived.''''
^Called "life's own covering" (i.e. apparently his innocence) in

117, above.
7 Or, "ore."
TEKT.— VOL. III. T
— — —
338 FIVE BOOKS IN BEPLY TO MABCION. [Book ii.
The ripe age of man's strength, when man is wont

205 To see the were his fellows drop
lives that
By slow degrees away, and to be changed
In mien to wrinkles foul and limbs inert,
While blood forsakes his veins, his course he stayed,
And suffered not his fleshly garb to age.
210 Upon what day or in what place did fall
Most famous Adam, or outstretched his hand
Rashly to touch the tree, on that same day,
Eeturning as the years revolve, within
The stadium of the " tree " the brave Athlete,
215 'Countering, outstretched His hands, and, penalty
For praise pursuing,^ quite did vanquish death,
Because He left death of His own accord
Behind, disrobing Him of fleshly slough,
And of death's dues ; and to the '^
tree " afiixed
^'
220 The serpent's spoil the world's^ prince" vanquisht
quite !
Grand trophy of the renegades for sign :
Whereof had Moses hung the snake, that all,
Who had by many serpents stricken been,

Might gaze upon the dragon's self, and see
225 Him vanquisht and transfixt.
When, afterwards.
He reached the infernal region* s secret waves,
as a victor, by the light which aye
And,
Attended Him, revealed His captive thrall,
And by His virtue thoroughly fulfilled
230 The Father's bidding, He Himself re-took
The body which, spontaneous. He had left.
This was the cause of death this same wâs made :
Salvation's path a messenger of guile

:
The former was the latter messenger

;
235 Of peace : a spouse her man ^ did slay ; a spouse
1 Comp. Heb. xii. 2, "Who, for the joy that was set before Him"
o; dvri rvjg TrpoKSi/xhrig uvru y^ôcpccg,
2 Mundi. See John xiv. 30.

2 Virum.
; — ;
Book ii.] HARMONY OF OLD AND NEW LAWS. 330
^
Did bear a lion -} hurtful to her man
A
virgin ^ proved a man ^ from virgin born ;
Proved victor for a type whereof, while sleep

:
His ^ body wrapped, out of his side is ta'en

210 A woman,^ who is her lord's ^ rib; whom he,
Awaking, called '' flesh from his flesh, and bones
From his own bones ;" with a presaging mind
Speaking. Faith wondrous Paul, deservedly, !
(Most certain author !) teaches Christ to be

245 " The Second Adam from the heavens." ^ Truth,
Using her own examples, doth ref ulge
Nor covets out of alien source to show
Her paces keen :^ this is a pauper's work.
Needy of virtue of his own Great Paul !
—
250 These mysteries taught to him did teach to v/it, — ;
Discerning that in Christ thy glory is,
O Church ! from His side, hanging on high ^^

tree,"
His lifeless body's " blood and humour " flowed.
The blood the woman ^^ was the waters were :
255 The new gifts of the font '}^ this is the Church,
True mother of a living people flesh ;
New from Christ's flesh, and from His bones a bono.

A spot there is called Golgotha, — of old
The fathers' earlier tongue thus called its name,
260 '' The skull-pan of a head :" here is earth's midst
Here victory's sign here, have our elders taught, ;
There was a great head"^^ found ; here the first man,
1 '•
The Lion of the tribe of Juda." Eev. v. 5.
2 Viro, This use of " ma?2" may "be justified, to say nothing of other
arguments, from Jer. xliv. 19, where '''•our men " seems plainly = "our
husbands." See marg.
^ Virgo a play on the word in connection with the " viro " and what
:
follows.
4 Vir.
^ i.e. Adam's. The constructions, as will be seen, are oddly confused

throughout, and I rather suspect some transposition of lines.
.
6 Mulier. ^"
Mariti.
^ See 1 Cor. xv. 22 sqq., especially 45, 47. ^ Acr^ gressus.
^0 Femina. ^ Lavacri. 12 u Qs ;" Ut., " face " or " mouth."

—;
340 FIVE BOOKS IN UEPLY TO MARCION, [Book ir.
We have been taught, was buried ; here the Christ

Suffers ; grows moist,
with sacred blood the earth ^
265 That the old Adam's dust may able be,

Commingled with Christ's blood, to be upraised
By dripping water's virtue. The " one ewe"
This is, which, duriug Sabbath-hours, alive
The Shepherd did resolve that He would draw
270 Out of th' infernal pit. This was the cause
Why, on the Sabbaths, He was wont to cure
The prematurely dead limbs of all flesh
Or perfected for sight the eyes of him
Blind from his birth — eyes which He had not erst
275 Given ; or, in presence of the multitude,
Called, during Sabbath-hours, one wholly dead
To life, e'en from the sepulchre.^ Himself
The new man's Maker, the Repairer good
Of th' old, supplying what did lack, or else
280 Kestoring what was lost. About to do
When dawns " the holy day " these works, for such —
As hope in Him, in plenitude, (to keep
His plighted word,) He taught men thus His power
To do them.
What ? and no hope
If flesh dies,
285 Is given of salvation, say, what grounds
Christ had to fei^n Himself a man, and heal
Men, or have care for flesh? If He recalls^
Some few, why shall He not withal recall
All ? Can corruption's power liquefy
290 The body and undo it, and shall not
The virtue of the Lord be powerful
The undone to recall ?
They, who believe
Their bodies are not loosed from death, do not
Believe the Lord, who wills to raise His own
^ Terra.
2 This would seem to refer to Lazarus ; but it seems to be an assump-
tion that his raising took place on a Sabbath.
^ i.e. to life.
:•
Book ii.J HARMONY OF OLD AND NEW LAWS. 341
295 Works sunken or else say they that the Good

;
Wills not, and that the Potent hath not power, —

Ignorant from how great a crime they suck
Their milk, in daring to set things infirm
Above the Strono;.-^ In the strain lurks the tree

300 And if this ^ rot not, burled in the earth,
It yields not tree-graced fruits.^ Soon bound will be
The liquid waters 'neath the whistling cold
:
They will become, and ever will be, stones,

Unless a mighty power, by leading on
305 Soft-breathino; wârmth, undo them. The c^reat bunch
Lurks in the tendril's slender body if :
Thou seek it, it is not ; when God doth will,
'Tis seen to be. On trees their leaves, on thorns

The rose, the seeds on plains, are dead and fail,
310 And rise again, new living. For man's use
These things doth God before his eyes recall
And —
form anew man's, for whose sake at first*
The wealthy One made all things bounteously.
All naked fall ; with its own body each
315 He clothes. Why man alone, on whom He showered
Such honours, should He not recall in all
His first perfection ^
to Himself ? man, wdiom
He set o'er all ?
Flesh, then, and blood are said
To be not worthy of God's realm, as if
320 Paul spake of flesh materially. He

Indeed taught mighty truths ; but hearts inane
1 1 have ventured to alter tlie " il/orti" of the edd. into " Forti ;" and
*'causas" (as we have seen) seems, in this late Latin, nearly = "res."
2 i.e. the grain.
^ This may seem an unusual expression, as it is more common to re-
gard the fruit as gracing the tree, than the tree the fruit. But, in point
of fact, the tree, with its graceful form and foliage, may be caicl to give
a grace to the fruit ; and so our author puts it here :
" decoraxos arbore
fructus."
^ I read " primz««" here for " prim2<5."
^ "Tantum" = " tantum quantum primo fuerat," i.e. with a body as
well as a spirit.
——
U2 FIVE BOOKS IN BEPLY TO MARCION. [Book ii.
Think he -used carnal speech for pristine deeds :
He meant beneath tlie name of " flesh and blood ;"'
Remembering, heavenly liome-slave that he is,

325 His heavenly Master's words who gave the name ;
Of His own honour to men born from Him

Through water, and from His own Spirit poured
A pledge ;^ that, by whose virtue men had been
Redeemed, His name of honour they withal
330 Might, when renewed, receive. Because, then, He
Refused, on the old score, the heavenly realm
To peoples not yet from His fount re-born.
Still with their ancient sordid raiment clad
These are ''
the dues of death" — saying that that
335 Which human is must needs be born again,
" What hath been born of flesh is flesh and what ;
From Spirit, life ;" ^ and that the body, washed,

Changing with glory its old root's new seeds,^
Is no more called " from flesh :" Paul follows this ;
340 Thus did he speak of " flesh." In fine, he said^
This frail garb with a robe must be o'erclad,
This mortal form be wholly covered ;
Not that another body must be given,

But that the former one, dismantled,^ must
345 Be with God's kingdom wholly on all sides
Surrounded " In the moment of a glance,"
:
He says, " it shall be changed ;" as, on the blade,

Dispreads the red corn's^ face, and changes 'neath
The sun's glare its own hue so the same flesh, ;
350 From " the effulgent glory " ^ borrowing,
ipignus: ^'i\iQ promise of the Father" (Acts i. 4); "the earnest

of the Spirit " (2 Cor. i. 22 ; v. 5). See, too, Eph. i. 13, 14;
Rom.
viii. 23.
2 The reference is to John not quite correctly given.
iii. 6, but it is
3 * See 2 Cor. v. 1 sqq.

See note on 258, above.
5 I read " inermwrn "— a very rare form— here for " inermem." But
there seems a confusion in the text, which here, as elsewhere, is probably
corrupt.
6 " Cer«," which seems senseless here, I have changed to " cerem."
' There seems to be a reference to 2 Pet. i. 17.
; —; :
Book III.] HARJrONY OF THE FATHERS. 313
Shall ever joy, and, joying,^ shall lack death

Exclaiming that " the body's cruel foe
Is vanquisht quite ; death, by the victory
Of the brave Christ, is swallowed;"^ praises high
355 Bearing to God, unto the highest stars.
BOOK III.
OF THE HAEMONY OF THE FATHEES OF THE OLD AND NEW

TESTAMENTS.
Now hath the mother, formerly surnamed

Barren, giv'n birth :
^ now a new people, born
From the free woman,^ joys : (the slave expelled,
Deservedly, with her proud progeny
5 Who also leaves ungratefully behind
The waters of the living fount,^ and drinks
Errant on heated plains 'neath glowing star ^)
— :
Now can the Gentiles as their parent claim

Abraham ; who, the Lord's voice following,
10 Like him, have all things left,'^ life's pilgrimage
To enter. " Be glad, barren one ; " conceive
The promised people ;
" break thou out, and cry,"
Who with no progeny wert blest ; of whom
Spake, through the seers, the Spirit of old time
15 She hath borne, out of many nations, one ;
With whose beginning are her pious limbs
Ever in labour.
Hers " just Abel " ^ was,
^ Here agaiD have altered the punctuation by a very simple change.
I
2 See 1 Cor. xv. 64 Isa. xxv. 8 (where the LXX. have a strange
;
reading).
3 Isa. liv. 1 ; Gal. iv. 27. ^ Gal. iv. 19-31.
^ The Jewish people leaving Christ, " the fountain of liviDg waters "
(Jer. ii. 13 John vii. 37-39), is compared to Hagar leaving the well,
;
which was, we may well believe, close to Abraham's tent.

® Et tepidis errans ardenti sidere potat. See Gen. xxi. 12-20.
^ See Matt. xix. 27 Mark x. 28 Luke xviii. 28.
; ;
® See ;Matt. xxiii. 35.

— ; —
3-14 FIVE BOOKS IN REPLY TO MAUCION. [Book hi.
A pastor and a cattle-master lie

Whom violence of brother's rIo;ht hand slew
20 Of old. Her Enoch, signal ornament,
Limb from her body sprung, by counsel strove
To recall peoples gone astray from God
And following misdeed, (while raves on earth
The horde of robber-renegades,^) to flee
25 The giants' sacrilegious cruel race ;
Faithful in all himself. With groaning deep ^

Did he please God, and by deserved toil
Translated ^ is reserved as a pledge,
With honour high. Perfect in praise, and found
30 Faultless, and just God witnessing — * the fact
In an adulterous people, Noah (he
Who in twice fifty years ^ the ark did weave)
By deeds and voice the coming ruin told.
Favour he won, snatcht out of so great waves
35 Of death, and, with his progeny, preserved.
Then, in the generation ^ following.
Is Abraham, whose sons ye do deny
Yourselves to be ; who first — race, country, sire,
All left behind — at suasion of God's voice
40 Withdrew to realms extern : such honours he
At God's sublime hand worthily deserved
As to be father to believing tribes
And peoples. Jacob with the patriarchs
(Himself their patriarch) through all his own
45 Life's space the gladdest times of Christ foresang
By words, act, virtue, toil.
Him follows — free

From foul youth's stain Joseph, by slander feigned,
Doomed to hard penalty and gaol his groans :
1 i.e. apparently the "giants ;" see Gen. vi. 4 ; but there is no men-
tion of them in Enoch's time (Migue).
2 i.e. over the general sinfulness.
3 I suggest "translates" for " translat?<??i " here
* See Gen. vii. 1.
^ Loosely 120 years
; is the number in Gen. vi. 3. ^ Gente.
Book hi.] HARMONY OF THE FATHERS. 345
Glory succeeds, and the realm's second crown,

50 And in dearth's time large power of furnishing
Bread so appropriate a type of Christ,
:
So lightsome type of Light, is manifest

To all whose mind hath eyes, that they may see
In a face-mirror ^ their sure hope.
Himself
55 The patriarch Judah, see the origin ;
Of royal line,^ whence leaders rose, nor kings

Failed ever from his seed, until the Powder
To come, by Gentiles looked for, promised long,
Came.
Moses, leader of the People, (he
60 Who, spurning briefly-blooming riches, left
The royal thresholds,) rather chose to bear
His people's toils, afflicted, with bowed neck.
By no threats daunted, than to gain himself
Enjoyments, and of many penalties
Qb Remission admirable for such faith
:
And love, he, with God's virtue armed, achieved

Great exploits : smote the nation through with plagues;
And left their land behind, and their hard king
Confounds, and leads the People back trod waves ;
;
70 Sunk the foes down in waters; through a "tree"^

Made ever-bitter waters sweet ; spake much
(Manifestly to the People) with tlie Christ,*
^ Speculo vultus. The two words seem to me to go together, and,
unless the second be indeed redundant, to mean perhaps a small liand-
mirror, which affords more facilities for minute examination of the face
than a larger fixed one.
2 "Sortis;" lit. "lot," here = "the line or family chosen hy lot.''
Compare the similar derivation of " clergy."

^ Lignmn.
^ I have ventured to substitute " Christo " for " Christi ;
" and thus,
for
" Cum Christi populo manifeste multa locutus,"
read,
" Cum Christo (populo manifeste) multa locutus^"
The reference is to the fact, on which such special stress is laid, of the
Lord's "speaking to Moses face to face, as a man speaketh with his
—
346 FIVE BOOKS IN REPLY TO MARCIOJSf. [Book hi.
From whose face light and brilliance in his own

Eeflected shone ; dashed on the ground the law
75 Accepted through some few/ — implicit t^^pe,
And sure, of his own toils !

— smote through the rock ;
And, being bidden, shed forth streams and stretched ;
His hands that, by a sign,^ he vanquish might

^
The foe ; of Christ all severally, all
80 Combined through Christ, do speak. Great and approved^

He* rests with praise and peace.
But Joshua,
The son of Nun, erst called Oshea this man —
The Holy Spirit to Himself did join
As partner in His name ^ hence did he cleave :
85 The flood constrained the People to pass o'er:

;
Freely distributed the land — the prize

friend.''^ See especially Num. xii. 5-8, Deut. xxxiv. 9-12, with Deut.
xviii. 17-19, Acts iii. 22, 23, vii. 37.
1 The Latin in Oehler and Migne is thus :
" Acceptam legem per paucos fudit "

in orbem ;
and the reference seems to me to be to Ex. xxxii. 15-20, though the

use of "orbem" for "ground" is perhaps strange; but "humum"
TYOuld have been against the metre, if that argument be of any weight
Possibly the lines
in the case of a writer so prolific of false quantities.
may mean that " he diffused through some few " i.e. through the Jews,
" few " as compared with the total inhabitants of the orb "the Law —
which he had received " but then the following line seems rather to
;
favour the former view, because the tables of the Law called briefly —
—
" the Law" broken by Moses so soon after he had received them, were
typical of the inefficacy of all Moses' own toils, which, after all, ended
in disappointment, as he was forbidden, on account of a sin committed

in the very last of the forty years, to lead the People into " the land," as
"
he had fondly hoped to do. Only I suspect some error in " per paucos ;
unless be lawful to supply "dies," and take it to mean "received

it
during but few days," i.e. " ivitJiin few days," " only a few days before,"
and "accepted" or "kept" by the People "during but a few days."
Would it be lawful to conjecture " perpaucis " as one word, with " ante
diebus " to be understood ?
2 i.e. the sign of the cross. See Tertullian, adv. Marc. 1. iii. c. xviii.
sub Jin. ; also adv. Jud. c. x. med.
^ i.e. all the acts and the experiences of ]\Ioscs. •*
Moses.
* See Ex. xxiii. 20-23 and comp. adv. Marc. 1.
;
iii. c. xvi.
:
Book hi.] HABMONY OF THE FATHERS, 347
Promised the fathers !

— stayed both sun and moon
While vanquishing the foe ; races extern
And giants' progeny outdrave ; razed groves ;
90 Altars and temples levelled ; and with mind

Loyal ^ performed all due solemnities
Type of Christ's name ; His virtue's image.
What
Touching the People's Judges shall I say
Singly ? whose virtues,^ if unitedly
95 Recorded, fill whole volumes numerous
With space of words. But yet the order due
Of filling out the body of my words,
Demands that, out of many, I should tell
The life of few.
Of whom when Gideon, guide
100 Of martial band, keen to attack the foe,
(Not keen to gain for his own family,
By virtue,^ tutelary dignity,*)
And needing to be strengthened ^ in the faith
Excited in his mind, seeks for a sign
105 Whereby he either could not, or could, wage
Victorious war ; to wit, that with the dew
A
fleece, exposed for the night, should be
Moistened, and all the ground lie dry around

(By this to show that, with the world,^ should dry'"
1 Legitima, i.e. reverent of law. 2 / g_ virtuous acts.

2 Or, " valour."
* The Latin runs thus :
" Acer in hostcm,

Kon virtute sua tutelam acquirere genti."
I have ventured to read " sua'," and connect it with "genti " and thus ;
have obtained what seems to me a probable sense. See Judg. viii. 22, 23.
^ I read " îm.andus " for " firmaizfs."
^ Mundo.
have again ventured a correction, " coa7-escere" for " coaêscere."
"^
I
It makesat least some sense out of an otherwise (to me) unintelligible

passage, the "palm" being taken as the Avell-known symbol of bloom
and triumph. So David in Ps. xcii. 12 (xci. 13 in LXX.), " The righteous
^hdll flourish like the paZm-free." To "dry" here is, of course, neuter,
and means to " wither."
348 FIVE BOOKS IN REPLY TO MABCION. LBook hi.
110 The enemies' palm) and then again, the fleece

;
Alone remaining dry, the earth by night

Should with the selfsame ^ moisture be bedewed :
For by this sign he prostrated the heaps

Of bandits with Christ's People 'countering them
;
115 Without much soldiery, with cavalry^

—
Three hundred the Greek letter Tau, in truth.
—
That number is^ with torches armed, and horns
Of blowers with the mouth then * was the fleece^ :
The people of Christ's sheep, from holy seed

120 Born (for the earth means nations various,
And scattered through the orb), which fleece the word
Nourishes night death's image
; Tau the sign ;
Of the dear cross ; the horn the heraldings

^
Of life ; the torches shining in their stand
125 The glowing Spirit : and this testing^ too.
Forsooth, an image of Christ's virtue was :^
To teacli that death's fierce battles should not bo

By trump angelic vanquished before
Th' indocile People be deservedly
130 By their own fault left desolate behind,
And Gentiles, flourishing in faith, received
In praise.
Yea, Deborah, a woman far
Above all fame, appears who, having braced
;
Herself for warlike toil, for country's sake,

1B5 Beneath the palm-tree sang how victory
Had crowned her People thanks to whom ; it was
That the foes, vanquisht, turned at once their backs,
—
Î have changed "eadem" which must agree with "nocte," and
hence give a false sense for it was not, of course, on " tTie same niglit^''''
;
but on the next, that this second sign was given into " eodem," to —
agree with "liquore," which gives a true one, as the "moisture," of
course, was the same, —
dew, namely.
2 Equite. It appears to be used loosely for " men of war " generally.
3 Which is taken, from its form, as a sign of the cross see below. :
* Refers to the " when " in 99, above.
* Lychno. The ^^ faces " are probably the icicks.

^ " Scilicet hoc testamen erat virtutis imago."
: — —
Book III.] HABMONY OF THE FATHERS. 349
And
SIsera their leader fled whose flight ;
No
man, nor any band, arrested him, :
140 Suddenly renegade, a woman's hand

—
Jael's^ with wooden weapon vanquished quite,,
For token of Christ's victory.
AYith firm faith
Jephthah appears, vow who a deep-wounding
—
Dared make to promise God a grand reward
145 Of war him" then, because he senselessly
:
Had promised what the Lord not wills, first meets

The pledge ^ dear to his heart ; who suddenly
Fell by a lot unhoped by any. He,
To keep his promise, broke the sacred laws
150 Of parenthood the shade of mighty fear
:
Did in his violent mind cover his vow

Of sin : as solace of his widowed life
For * wickedness, renown, and, for crime, praise^
He won.
Nor Samson's strength, all corporal might
155 Passing, must we forget the Spirit's gift ;
Was this the power was granted to his head.^

;
Alone he for his People, daggerless,

Armless, an ass-jaw grasping, prostrated
A
thousand corpses and no bonds could keep ;
160 The hero bound but after his shorn pride:
Forsook him thralled, he fell, and, by his death,

—
Though vanquisht, bought his foes back 'neath his
power.
Marvellous Samuel, who first received
The precept to anoint kings, to give chrism
^ The text as it stands

is, in Oehlcr
..." Hie
Baal Christi victoria signo
Exteraplo refiigam dovicit femina ligno '* ;
vvliich I would read :
..." Hunc Jael, Christi victoric-u signo,

Extemplo," etc.
2 For " ^2c" I would incline to read "/a</c."
2 i.e. child. * i.e. instead of, •
^ i.e. to his unshorn Nazarite locks.

!
350 FIVE BOOKS IN BEPLY TO MARCION. [Book hi.
165 And show men-Christs,^ so acted laudably

In life's space as, e'en after his repose,
To keep prophetic rights.^
Psalmographist
David, great king and prophet, with a voice
Submiss was wont Christ's future sufferino-
170 To sing which prophecy spontaneously
:
His thankless lawless People did perform :
Whom ^ God had promised that in time to come,

Fruit of his womb,^ a holy progeny,
He would on his sublime throne set the Lord's :
175 Fixt faith did all that He had promised.

Corrector of an inert People rose
Emulous ^ Hezekiah who restored
;
Iniquitous forgetful men the Law ^ :
All these God's mandates of old time he first
180 Bade men observe, who ended war by prayers,'^

Not by steel's point he, dying, had a grant :
Of years and times of life made to his tears :
Deservedly such honour his career

Obtained.
With zeal immense, Josiah, prince
185 Himself withal, in like wise acted none :
So much, before or after Idols he !

—
Dethroned destroyed unhallowed temples burned
; ;
With fire priests on their altars ; all the bones

Of prophets false updug ; the altars burned,
190 The carcases to be consumed did serve
For fuel
To the praise of signal faith,
^ Viros ostendere Christos.

2 See 1 Sam. xxviii. (in LXX. 1 Kings) 11-19.
^ i.e. to whom, to David.
^ " Ex utero " a cmôus expression for a
:
man ; but so it is.
^ i.e. emulous of David's virtues.

^ Oomp. especially 2 Cliron. xxix., xxx., xxxi.
"^
Our author is quite correct in his order. A comparison of dates as
given in the Scripture history shows us that his reforms preceded his
war with Sennacherib.
Noble Elijah, (memorable fact !)
Was rapt ;
^ who liatli not tasted yet death's dues ;
Since to the orb he is to come again.

195 His faith unbroken, then, chastening with stripes
People and frenzied king, (who did desert
The Lord's blest service,) and with bitter flames
The foes, shut up the stars kept in the clouds ;
The rain ; showed all collectively that God

200 Is ; made their error patent for a flame. ;
—
Coming with force from heaven at his prayers.
Ate up the victim's parts, dripping wuth flood.
Upon the altar :^ — often as he willed,
So often from on high rushed fire ;^ the stream
205 Dividing, he made pathless passable ;^
And, in a chariot raised aloft, was borne
To paradise's hall.
Disciple his
^
Elisha was, succeeding to his lot :
Who begged to take to him Elijah's lot^

210 In double measure so, with forceful stripe, ;
The People to chastise ^ such and so great :
A love for the Lord's cause he breathed. He smote

Through Jordan made his feet a way, and crossed
;
Again raised wdth a twig the axe dowai-sunk

;
215 Beneath the stream ; changed into vital meat

The deathf ul food ; detained a second time,
1 The " tactiis" of the Latin is without sense, unless indeed it refer
to his being twice "touched" by an angel. See 1 Kings (in LXX. 3
Kings) xix. 1-8. I have therefore substituted " raptus," there being no
mciition of the angel in the Latin.
2 " Aras" should probably be " araw."
3 See 2 Kings (in LXX. 4 Kings) i. 9-12.
* For " transgressas et avia fecit," I read " transgress?/^ avia fecit,"
taking " transgressus" as a subst.
^ Sortis. <5
Sortem.
7 Our author has somewhat mistaken Elisha's mission apparently ; for
as there is a signijficant difference in the meaning of their respective
names, so there is in their works : Elijah's miracles being rather miracles
of judgment, it has been remarked ; Elisha's, of mercy.
——
S52 FIVE BOOKS IN BEPLY TO MAECION. [Book in.
^
Double in length,^ the rains cleansed leprosies ; ;
Entangled foes in darkness and when one ;
Offcast and dead, by bandits' slaughter slain,

220 His limbs, after his death, already hid
In sepulchre, did touch, he light recalled —
Kevived.
Isaiah, wealthy seer, to whom
The fount was
oped, —
so manifest his faith !
Poured from his mouth God's word forth. Promised was

225 The Father's will, bounteous through Christ ; through
him
It testified before the way of life,
And was approved ^ but him, though

: stainless found.
And undeserving, the mad People cut
With wooden saw in twain, and took away
230 With cruel death.
The holy Jeremy
Followed ; whom the Eternal's Virtue bade
Be prophet to the Gentiles, and him told
The future : who, because he brooded o'er
His People's deeds illaudable, and said
235 (Speaking with voice presaging) that, unless
They had repented of betaking them
To deeds iniquitous against their slaves,*
They should be captived, bore hard bonds, shut up
In squalid gaol ; and, in the miry pit,
^ The reference is to a famine in Elisha's days, wliicli 2 Kings (in LXX.—

—
4 Kings) viii. i. was to last seven years ; whereas that for which Elijah
prayed, as we learn in Jas. v. 17, lasted three and six montlis. But it is
not said that Elisha prayed for that famine.
2 TVe only read of one leprosy which Elisha cleansed Naaman's. He —
inflicted leprosy on Gehazi, which was " to cleave to him and to his seed
for ever."
^ Prsetestata Yiam vitse atque probata per ipsam est. I suspect we
should read "via," quantity being of no importance with our author,

and take " prsetestata" as passive: " The way of Hfe was testified be-
fore,and proved, through hun."
* This seems to be the meaning, and the reference will then be to Jer.
xxxiv. 8-22 (in LXX. xH. 8-22) but the punctuation both in Oehler
;
and Migne makes nonsense, and I have therefore altered it.

! —
240 Hunger exhausted his decaying limbs.

But, after he did prove what they to hear
Had been unwilHng, and the foes did lead
The People bound in their triumphal trains,
Hardly at length his wrinkled right hand lost
245 Its chains : it is agreed that by no death

Nor slaughter was the hero ta'en away.
whom granted was
Faithful EzEKiEL, to
Kich grace of speech, saw sinners' secrets walled ;
His own afflictions prayed for pardon saw

; ;
250 The vengeance of the saints, which is to be

By slaughter ; and, in Spirit wrapt, the place
Of the saints' realm, its steps and accesses,
And the salvation of the flesh, he saw.
HosEA, Amos, INIicah, Joel, too,
255 With Obadiah, Jonah, Nahum, come;
Habakkuk, Zephaniah, Haggat,
And Zechaktah who did violence
Suffer, and Malachi angel himself — !
Are here : and their choir,

these are the Lord's seers ;
260 As still and equally

they sing, is heard ;
Their proper wreath of praise they all have earned.

How great was Daniel What a man What ! !
power
Who by their own mouth did false witnesses
Bewray, and saved a soul on a false charge
265 Condemned;^ and, before that, by mouth resolved
The king's so secret dreams; foresaw how^ Christ
Dissolves the limbs of kingdoms was accused ;
For his Lord's sake; was made the lions' prey;

And, openly preserved" before all eyes,
270 Kested in peace.
His three companions, scarce
With due praise to be sung, did piously
See the apocryphal " Susanna."

^
For " servat26que palam cunctis in pace quievit," which the cdrl.
2
give, I suggest " servatz^sque," etc., and take "palam" as governing

" cunctis."
TERT. — VOL. III. Z

;
354 FIVE BOOKS IN BEPLJ TO MARCION. [Book hi.
Contemn the king's iniquitous decree,

Out of so great a number to the flames :
Their bodies given were but they preferred, ;
275 For the Great Name, to yield to penalties

Themselves, than to an image stretch their palms
On bended knees. Now their o'erbrilliant faith,
Now hope outshining all things, the wild fires
Hath quencht, and vanquisht the iniquitous !
280 Ezra the seer, doctor of Law, and priest

Himself (who, after full times, back did lead
The captive People), with the Spirit filled
Of memory, restored by word of mouth
All the seers' volumes, by the fires and mould^
285 Consumed.
Great above all born from seed
IsJohn whose praises hardly shall we skill
:
To tell the washer ^ of the flesh the Lord's

: :
Open forerunner ; washer,^ too, of Christ,

Himself first born again from Him the first :
290 Of the new covenant, last of the old,

Was he and for the True Way's sake he died,
;
The first slain victim.

See God-Christ! behold
Alike, His twelve-fold warrior-youth !^ in all
One faith, one love, one power the flower of men
;
295 Lightening the world ^ with comrades of Christ

fight;
And apostolic men ; who, speaking truth,
Heard with their ears Salvation,^ with their eyes
Saw It, and handled with their hand the late
^ Ignibus et multa consumpta volmnina vatum. Multa must, appa-
rently, be an error for some Avord signifying " mould" or the like un- ;
less,with the disregard of construction and quantity observable in this

author, it be an ace. pi. to agree with volumina, so that we must take
" omnia multa volumina " together, wliich would alter the whole con-
struction of the context.
2 Ablutor. 3 Juvcntus. ^ Mundo.
^ Salutem = Christum. So Simeon, "Mine eyes have seen Thj sal-
vation^'''' where the Greek word should be noted and compared with its
usage in the LXX., especially in the Psalms. See Luke ii. 80.
Book III.] HARMONY OF THE FATHERS. 355
From death recovered body,^ and partook

300 As fellow-guests of food therewith, as they
Themselves bear witness.

Him did Paul as well
(Forechosen apostle, and in due time sent),

When rapt into the heavens,^ behold and sent :
By Him, he, with his comrade Barnabas,

305 And with the earlier associates
Joined in one league together, everywhere
Among the Gentiles hands the doctrine down
That Christ is Head, whose members are the church.
He the salvation of the body, He
310 The members' life perennial He, made flesh,;
He, ta'en away for all. Himself first rose

Again, salvation's only hope and gave ;
The norm to His disciples they at once:
All variously suffered, for His Name,

315 Unworthy penalties.
Such members bears
With beauteous body the free mother, since
She never her Lord's precepts left behind,
And in His home hath grown old, to her Lord
Ever most choice, having for His Name's sake
320 Penalties suffered. For since, barren once,
Not yet secure of her futurity.
She hath outgiven a people born of seed
^
and ^ been spurned, and borne the spleen
Celestial,
Of her own handmaid now 'tis time to see
;
325 This former-barren mother have a son

The heir of her own liberty ; not like
- See 2 Cor. xii. 1 sqq.
1 Comp. 1 John i. 1, 2.
3 The common reading is, " Atqiie suse famulae portauif spreta do-
incline rather to
lorem," for which Oehler reads "portariY;" but I
" a^que " be changed
suggest that " portauzV' be retained, but that the
into "aeque," thus:
" Aeque suae famulse portai;t7 spreta dolorem;"
i.e., Since, hke Sarah, the once

barren Christian church-mother hath had
children, 'equally, like Sarah, hath she had to bear scorn and spleen at
her handmaid's— the Jewish church-mother's—hands.
* Dolorem.
;
356 FIVE BOOKS IN BEPLY TO MARCION, [Book hi.
The handmaid's heir, yoked in estate to Aer,

Although she bare him from celestial seed
Conceived. Far be it tliat ye should with words
330 Unlawful, with rash voice, collectively
Without distinction, give men exemplary
(Heaven's glowing constellations, to the mass
Of men conjoined by seed alone or blood),
The rugged bondman's^ name or that one think ;
335 That he may speak in servile style about

APeople who the mandates followed
Of the Lord's Law. No : but we mean the troop
Of who have placed
sinners, empty, mindless,
God's promises in a mistrustful heart;
340 Men vanquisht by the miserable sweet
Of present life : that troop would have been bound
Capital slavery to undergo.
By their own fault, if sin's cause shall impose
Law's yoke upon the mass. For to serve God,
345 And be whole-heartedly intent thereon,
Untainted faith, and freedom, is thereto
Prepared spontaneous.
The just fathers, then,
And holy stainless prophets, many, sang
The future advent of the Lord and they ;
350 Faithfully testify what Heaven bids

To men profane : wutli them the giants,^ men
With Christ's own glory satiated, made

The consorts of His virtue, filling up
The hallowed words, have stablished our faith
355 By facts predictions proving.
Of these men
Discipleswho succeeded them throughout
The orb, men wdioUy filled with virtue's breath,
And our own masters, have assigned to us
Honours conjoined with wôrks.
Of whom the first
1 i.e. Ishmael's.
2 " Immanes," if it be the true reading.
— —
: ; :
Book hi.] HABMONY OF THE FATHERS. 357
360 Whom Peter bade to take his place and sit
Upon this chair in mightiest he Rome where

Himself had sat/ was Linus, great, elect,
And by the mass approved. And after him
Cletus himself the fold's flock undertook
365 As Anacletus was
his successor
By Clement follows him
lot located : ;
Well known was he to apostolic men ^ :
Next EvARiSTUS ruled without a crime

The law.^ To Sixtus Sextus Alexander
370 Commends the fold who, after he had filled
:
His lustral times up, to Telesphorus

Hands it in order excellent was he,:
And martyr faithful. After him succeeds

A comrade in the law,^ and master sure
375 When lo the comrade of your wickedness,
!
Its author and forerunner Cerdo hight —

Arrived at Rome, smarting with recent v/ounds
Detected, for that he was scattering
Voices and wôrds of venom stealthily :
380 For which cause, driven from the band, he bore

This sacrilegious brood, the dragon's breath
Engendering it. Blooming in piety
United stood the church of Rome, compact
By Peter whose successor, too, himself,
:
385 And now in the ninth place, Hyginus wâs,

The burden undertakiniT of his chair.
After him followed Pius Hermas his
Own brother^ was; angelic ''
Pastor" he,
1 This is the way Oehler's punctuation reads. Migne's reads as fol-

lows :
. . . "Of whom the first

Whom mightiest Rome bade take his place and sit
Upon the chair where Peter's

had sat," etc. self
- " Is apostolicis bene notus." This may mean, (a) as in our text;
(&) by his apostolically-minded writings —
writings like an apostle's or ;
(c) by the apostohc writings, i.e. by the mention made of him, sup-
posing hun to be the same, in Phil. iv. 3.
^ Legem. * Legis. ^ Germine frater.
358 FIVE BOOKS IN REPLY TO MAHCION. [Book iv.
^
Because he spake the words delivered him :
390 And Anicetus ^ the allotted post

In pious order undertook. 'Neath whom
Marcion here coming, the new Pontic pest,
(The secret daring deed in his own heart
Not yet disclosed,) went, speaking commonly,
395 In all directions, in his perfidy.
With But after he beo-an
lurkins; art.
His deadly arrows to produce, cast off
Deservedly (as author of a crime
So savage), reprobated by the saints,
400 He burst, a wondrous monster on our view. !
BOOK IV.
OF marcion' S ANTITHESES.^
What the Inviolable Power bids

The youthful people,^ which, rich, free, and heir,
Possesses an eternal hope of praise
(By right assigned) is this : that with great zeal
5 Burning, armed with the love of peace —yet not
As teachers (Christ alone doth all things teach ^),
But as Christ's household-servants — o'er the eartli
1 An well-known Pastor or Sheplierd of Hermas.

allusion to the
2 Our author makes the name Anicetus. Rig. (as quoted by Oehler)
observes that a comparison of the list of bishops of Eome here given with
that given by Tertullian in de Prxscr. c. xxxii. seems to show that this
metrical piece cannot be his.
^ The state of the text in some parts of this book is frightful. It has
been almost hopeless to extract any sense whatever out of the Latin in
many passages —indeed, the renderings are in these cases better little
than guess-work —and the confusion of images, ideas, and quotations is
extraordinaiy.
* See the preceding book.
^ I have changed the unintelligible " daret " of the edd. into " docct."
The reference seems to be to Matt, xxiii. 8 ; Jas. iii. 1 ; 1 Pet. v. 2, 3.
; ;
Book iv.] OF MARCION'S ANTITHESES. 359
They should conduct a massive war ^ should ; raze

The wicked's lofty towers^ savage walls,
10 And which 'gainst the holy people's bands
threats
Rise,and dissolve such empty sounds in air.
Wherefore we, justly speaking emulous words,^
Out of his ^ own words even strive to express
The meaning of salvation's records,* which
15 Large grace hath poured profusely; and to ope
To the saints' eyes the Bandit's ^ covert plague ;
Lest any untrained, daring, ignorant.

Fall therein unawares, and (being caught)
Forfeit celestial gifts.
God, then, is One
20 To mortals and everywhere; a Eealm
all
Eternal, Origin of light profound

Life's Fount; a Draught fraught*^ with all wisdom. He
Produced the orb whose bosom all things girds
Him not a region, not a place, includes
25 In circuit matter none perennial is,'^
:
So as to be self-made, or to have been

Ever, created by no Maker heaven's. :
Earth's, sea's, and the abyss's ^ Settler ^ is
The Spirit ; air's Divider, Builder, Author,

30 Sole God perpetual. Power immense, is He.^''
Him had the Law the People ^^ shown to be
One God,-^" whose mighty voice to Moses spake
'
Molem belli deducere terrse.
^ jEmulamenta. Migne seems to think the word refers to Marcion's
*' Antitheses."
^ i.e. apparently Marcion's. ^ Monmnenta.
^ See the opening of the preceding book.
6 " Conditus " i.e. probably (in violation of quantity) the past part.
;
of " condio " = flavoured, seasoned.

^"
I have altered the punctuation here.
^ Inferni. ^ Locator.
^^
These lines are capable, according to their punctuation, of various
renderings, which for brevity's sake I must be content to omit.
^1 i.e. the People of Israel. See the de Idol. p. 148, c. v. note 1.
12 See Deut. vi.
3, 4, quoted in Mark xii. 29, 30.
;
360 FIVE BOOKS IN BEPLY TO MARCION. [Book iv.
Upon the mount. Him this His Virtue, too,

His Wisdom, Glory, Word, and Son, this Light
35 Begotten from the Light immense,-^ proclaims
Through the seers' voices, to be One and Paul/ :
Taking the theme in order up, thus too

Himself delivers ; " Father there is One ^
Through whom were all things made Christ One, :
through whom
40 God all things made ;" * to whom he plainly ow^ns
That every knee doth bow itself ^ of whom ;
Is every fatherhood ^ in heaven and earth

Called : who is zealous with the highest love
Of parent-care His people-ward ; and wills
45 All flesh to live in holy wise, and wills
His people to appear before Him pure
Without a crime. With such zeal, by a law ^
Guards He our safety warns us loyal be ;
Chastens is instant. So, too, has the same

;
50 Apostle (when Galatian brethren

— —
Chiding) Paul written that such zeal hath lie.^
The fathers' sins God freely rendered, then,
1 This savours of the Niceue Creed.

2 Migne's pointmg is followed, in preference to Oehler's.
3 " Unw7?i hunc esse Patrem ; " i.e. "that this One [God] isthe Father."
But I rather incline to read, " Maiimque esse ;
" or we may render, " This
One is the Sire."
^ See 1 Cor. viii. 5, 6 (but notice the prepositions in the Greek ; our
author is not accurate in rendering them) Eph. iv. 4, 5, 6. ;
^ Ad quern se curvare genu plane omne fatetur. The reference is to

Phil. ii. 10 ; but our author is careless in using the present tense, "se
curvare."
<5
The reference is to Eph. iii. 14, 15 ; but here again our author seems
in error, as he refers the words to Christ, whereas the meaning of the
apostle appears clearly to refer them to the Father.
^ Legitimos. See book iv. 91.
8 See Gal. iii. 20. But here, again, " Galatas " seems rather like an
error ; Paul uses an expression
for in speaking to the Corinthians St.
more like our author's: see 2 Cor. xi. 2. The Latin, too, is faulty:
" Talem se Paulus zelum se scripsit habere," where, perhaps, for the
first " se" we should read " sic."
:
Book iv.] OF MARCION'S ANTITHESES, 361
Slaying in whelming deluge utterly

Parents alike with progeny, and e'en
55 Grandchildren in '' fourth generation " -^
now
Descended from the parent-stock, when He
Has then for nearly these nine hundred years
Assisted them. Hard does the judgment seem ?
The sentence savage ? And in Sodom, too,
60 That the still guiltless little one unarmed
And tender should lose life for what had e'er :
The infant sinned? What cruel thou mayst think,

Is parent-care's true duty. Lest misdeed
Should further grow, crime's authors He did quencli^
^h And sinful parents' brood. But, with his sires,
The harmless infant pays not penalties

Perpetual, ignorant and not advanced
In crime : but lest he partner should become
Of adult age's guilt, death immature
70 Undid spontaneous future ills.
Why, then,
Bids God libation to be poured to Him
With blood of sheep ? and takes so stringent mean?^
By Law", that, in the People, none transgress
Erringly, threatening them with instant death
75 By stoning ? and why reprobates, again.
These gifts of theirs, and says they are to Him
Unwelcome, while He chides a People prest
With swarm of sin ? Does He, the truthful, bid,
'^
And He, the just, at the same time repel ?

80 The causes if thou seekst, cease to be moved
Erringly : for faith's cause is weightier
Than fancied reason.^ Through a mirror* shade —
Of fulo;ent lio-ht —
behold what the calf's blood,
!
The heifer's ashes, and each goat, do mean

85 The one dismissed goes off, the other falls
A victim at the temple.
1 Comp. Ex. XX. 5 ; Deut. v. 9. - See Isa. i. 10-15 ; Jer. vi. 20.
^ Causa etenim fidei rationis imagine major.
* Comp. 1 Cor. xiii. 12 ; Heb. x. 1.
362 FIVE BOOKS IN BEPLY TO MARCION. [Book iv.
With calf's blood

"VYitli water mixt the seer -^
(thus from on high
Bidden) besprinkled People, vessels all,
Priests, and the written volumes of the Law.
90 See here not their true hope, nor yet a mere
Semblance devoid of virtue ;^ but behold
In the calf's type Christ destined bodily
To suffer who upon His shoulders bare
;
The plough-beam's hard yokes,^ and with fortitude

95 Brake His own heart with the steel share, and poured
Into the furrows water of His own
Life's blood. For these " temple-vessels" do
Denote our bodies God's true temple^ He,
:
Not dedicated erst for to Himself ;
100 He by His blood associated men,

And willed them be His body's priests, Himself
The Supreme Father's perfect Priest by right.
Hearing, sight, step inert, He cleansed ; and, for a
^^book,"^
Sprinkled, by speaking^ words of presage, those
105 His witnesses demonstrating the Law
:
Bound by His holy blood.

This cause withal
Our victim through " the heifer'^ manifests
From whose blood taking for the People's sako
^ Moses. See Heb. ix. 19-22, and the references there.

2 Comp. Heb ix. 13.
^ Alluding probably to our Lord's bearing of the cross-heam of His
cross —
the beam being the "yokes," and the upright stem of the cross
—
the " plough-beam" on His shoulders. See John xix. 17.
* Templum. Comp. John ii. 19-22 Col. ii. 9. ;
^ Libro. The reference is to the preceding lines, especially 89, and

Heb. ix. 19, uvro to (StjS'hioi/. The use of " libro" is curious, as it seems to
be used partly as if it would be equivalent to pro lihro, " in the place of
a book," partly in a more truly datival sense, "to serve the purposes of
a book " and our " for" is capable of the two senses.
;
6 For this comparison of "speaking" to "sprinkling," comp. Dent.
xxxii. 2, "My doctrine shall drop as the rain; my speech shall distil as
the deiv,'' etc.; Job xxix. 22, ''Mj speech dropped upon them;" with
Epb. V. 26, and with our Lord's significant action (recorded in the pas-
—
Book iv.] OF MABCION'S ANTITHESES. 363
Piacular drops, them the first Levlte ^ bare

110 Within the veil ; and, by God's bidding, burned
Her corse without the camp's gates; with whose ash
He cleansed lapsed bodies.
Thus our Lord (who us
By His own death redeemed), without the camp^
Willingly suffering the violence
115 Of an iniquitous People, did fulfil
The Law, by facts predictions proving f who
A people of contamination full
Doth truly cleanse, conceding all things, as
The body's Author rich within heaven's veil ;
120 Gone with the blood which One for many's deaths —
He hath outpoured.
A holy victim, then,
Ismeet for a great priest which worthily ;
He, being perfect, may be proved to have,

And offer. He a body hath : this is
125 For mortals a live victim ; worthy this

Of great price did He offer. One for all.
The^ semblance of the "goats" teaches that they

Are men exiled out of the " peoples twain " ^
As barren ^ fruitless both (of wdiom the Lord
; ;
130 Spake also, in the Gospel, telling how
sage here alluded to, John xx. 22) of hreathing on'''' (lys(pvaY,7iy) His
'''
disciples. Comp., too, for the "witnesses" and "words of presage,"

Luke xxiv. 48, 49 Acts i. 6-8.
;
^ i.e. the chief of the Levites, the high priest.
2 Comp. Heb. xiii. 12, 13 John xix. 19, 20.

;
^ Comp. the preceding book, 355.

* The passage which follows is almost unintelligible.
The sense which
I have offered in my text is so offered with great diffidence, as I am far
from certain of having hit the meaning indeed, the state of the text is
;
such, that any meaning must be a matter of some uncertainty.

^ i.e. perhaps the Jewish and Christian peoples. Comp. adv. ,Tud. c. 1.
i.e. "barren" of faith and good works.
'^
The "goats" being but
" kids" (see Lev. xvi. 8), would, of course, be barren. " Exiled" seems
to mean " excommunicated." But the comparison of the sacrificed goat
to a penitent, and of the scapegoat to an impenitent, excommunicate,
is extravagant. Yet I see no other sense.
— —
364 FIVE BOOKS IN REPLY TO MABCION. [Book iv.
The kids are severed from the sheep, and stand

On the left hand^) : that some indeed there are
Who for the Lord's Name's sake have suffered thus :
That fruit has veiled their former barrenness :
135 And such, the prophet teaches, on the ground

Of that their final merit worthy are
Of the Lord's altar : others, cast away
(As was th' iniquitous rich man, we read,
By Lazarus^), are such as have remained
140 Exiled, persistent in their stubbornness.
Now a hanging in the midst, did both
veil,
Dissever,^ andhad into portions twain

Divided the one shrine.* The inner parts
Were called " Holies of holies." Stationed there
145 An and there,
altar shone, noble with gold ;
At the same time, the testaments and ark

Of the Law's tablets ; covered wholly o'er
With lambs' skins ^ dyed with heaven's hue within ;
Gold-clad f and all between of wood. Here are

150 The tablets of the Law ; here is the urn
See Matt. xxv. 31-33.
1
i.e. Lazarus was not allowed to help him.

2 In that sense he may be
said to have been " cast away ;" but it is Abraham, not Lazarus, who
pronounces his doom. See Luke xvi. 19-31.
3 i.e. in that the blood of the one was brought within the veil ; the
other Avas not.
'^
^dem.
The meaning seems to be, that tlie ark, when it had to be removed
^
from place to place, had (as we learn from Num. iv. 5) to be covered
with "the second veil" (as it is called in Heb. ix. 3), which was "of
blue,*' etc. But that this veil was made "of lambs' skins" does not
appear on the contrary, it was made of "linen." The outer veil, in-
;
deed (not the outmost, which was of " badgers' skins," according to the
Eng. ver. ; —
but of " CuKiv^tvoc oipfixrx^^ of what material is not said
according to the LXX.), was made "of rams' skins ;" but then they
were "dyed red''' Q/ipv^polxvuf/Jux, LXX.), not ^'hlue.'' So there is
some confusion in our author.
^ The ark was overlaid Avith gold without as well as within. (See Ex.
xxv. 10, 11, xxxvii. 1, 2; and this is referred to in Heb. ix. 3, 4 kiiScotou
. .'TTipiyciKcfKvfîA.ivnv 'Kxyrodiu p^/jvff/^j— where our Eng. ver. rendering
.
is defective, and in the context as well.) This, however, may be said to

——
Book iv.] OF MARCION'S ANTITHESES. 3G5
Keplete with manna ; here Is Aaron's rod

Which puts forth germens of the cross
^
—unlike
^
The cross itself, yet born of storax-tree
And over —in uniformity
it
155 Fourfold — the cherubim their pinions spread, ^

And the inviolable sanctities
Covered obediently.* Without the veil
Part of the shrine stood open facing it. :
Heavy with broad brass, did an altar stand ;

160 And with two triple sets (on each side one)
Of branches woven with the central stem,
A
lampstand, and as many ^ lamps :
The golden substance wholly filled with light

The temple.^
Thus the temple's outer face,
165 Common and open, does the ritual
Denote, then, of a people lingering

Beneath the Law ; amid whose ^ gloom there shone
The Holy Spirit's sevenfold unity
Ever, the People sheltering.^ And thus

170 The Lampstand True and living Lamps do shine
Persistently throughout the Law and Seers
On men subdued in heart. And for a type
Of eaiHhy^ the altar — so tradition says
be implied in the following words " and : all hetween^''^ i.e. between the
layers above and beneath, " of wood."
1 Migne supposes some error in these words. Certainly the sense is
dark enough but see lower down.
;
2 It yielded "almonds," according to the Eiig. ver. (Num. xvii. 8).
But see the LXX.

^ Sagmina. But the word is a very strange one to use indeed. See
the Latin Lexicons, s.v.
^ It might be questionable whether " jussa" refers to " cherubim" or
to " sagmina."
^ i.e. twice three + the central one = 7.
® Our author persists in calling the tabernacle temple.
'^
i.e. the Law's.
^ " Tegebat," i.e. with the "fiery-cloudy pillar," unless it be an error
for " regebat," which still might apply to the pillar.
^ Terrse. •
—
36G FIVE BOOKS IN ItEFLY TO MARCION. [Book iv.
Was made. Here constantly, in open space,

175 Before all eyes were visible of old
The People's " works," ^ which ever '•'•
not without
Blood "^ — it did offer, shedding out the gore
Of lawless life.^ There, too, the Lord Himself —
Made victim on behalf of all denotes —
—
180 The icliole earth^ altar in specific sense.
Hence likewise that new covenant author, whom
No language can describe. Disciple John,
Testifies that beneath such altar he
Saw soulswhich had for Christ's name suffered,
185 Praying the vengeance of the mighty God
Upon their slaughter.^ There,^ meantime, is rest.
In some unknown part there exists a spot
Open, enjoying its own light 'tis called ;
" Abraham's bosom ;" high above the glooms,^

190 And far removed from fire, yet 'neath the earth.®
The brazen altar this is called, whereon
(We have recorded) was a dusky veil.^
This veil divides both parts, and leaves the one
Open, from the eternal one distinct
195 In worship and time's usage. To itself
'Tis not unfriendly, though of fainter love,
By time and space divided, and yet linked
By reason. 'Tis one house, though by a veil
Parted it seems and thus (when the veil burst,
:
200 On the Lord's passion) heavenly regions oped

And holy vaults,^^ and what was double erst
Became one house perennial.
^ " Operse," i.e. sacrifices. Tlic Latin is a hopeless jumble of words

vritliout grammatical sequence, and any rendering is mere guess-work.
2 Heb. ix. 7.
^ i.e. of animals which, as irrational, were " without the Law."
^ Terram. ^ Kev. vi. 9, 10.
^ i.e. beneath the See the 11th verse
altar. ib.
^ Or possibly, " deeper than the glooms :" " altior a tenebris."
8 Terra. See 141, 142, above.
»
^° Cc-clataque sancta. We might "conjecture " cdataque sancta," =

*'
and the sanctuaries formerly hidden."
Book iv.] OF MABCION'S ANTITHESES. 367
Order due
Traditionally has interpreted
The inner temple of the people called
205 After Christ's Name, with worship heavenly,
God's actual mandates following; (no "shade"
Is herein bound, but persons real ^) complete ;
By the arrival of the " perfect things." ^
The arh beneath a type points out to us

210 Christ's venerable body, joined, through "' wood,"^
With sacred Spirit the aerial'^ skins
:
^
Are flesh not born of seed, outstretcht on " wood ;"
At the same time, with golden semblance fused,^

Within, the glowing Spirit joined is
215 Thereto; that, with peace ^ granted, flesh might bloom

With Spirit mixt. Of the Lord's flesh, again.
The icrn, golden and full, a type doth bear.
Itself denotes that the new covenant's Lord
Is manna ; in that He, true heavenly Bread,
220 Is,and hath by the Father been transfused ^
Into that bread which He hath to His saints
Assigned for a pledge thir Bread will He
:
1 This sense appears intelligible, as the writer's aim seems to be to

distinguish between the "actual" commands of God, i.e. the spiritual,
essential ones, which the spiritual people " follow," and which " bind "
—not the ceremonial observance of a " shadow of the future blessings"
(see Heb. but " real persons," i.e. living souls. But, as Migne
x. 1),
has said, the passage is probably faulty and mutilated.
2 Comp. Heb. vii. 19, x. 1, ix. 11, 12.
3 " Lig-num :" here probably =

" the flesh," which He took from
Mary the " rod" (according to our author) which Isaiah had foretold.
;
* Aerial, i.e. as he said above, " dyed with heaven's hue.''
^ "Ligno," i.e. " the cross," represented by the "wood"

of which the
tabernacle's boards, on which the coverings were stretched (but comp.
147-8, above), were made.
^ As the flame of the lamps appeared to grow out of and be fused
with the "golden semblance" or "form" of the lampstand or candle-

stick.
"^
Of which the olive — of which the pure oil for the lamps was to be
made : Ex. xxvii. 20 ;
Lev. xxiv. 2 — a
is t^^pe. "Peace" is granted to
" the flesh " through Christ's work and death in flesh.
« Traditus.
368 FIVE BOOKS IN REPLY TO MARCION. [Book iv.
Give perfectly to them wlio (of good works

The lovers ever) have the bonds of peace
225 Kept. And the double tablets of the Laiu
Written all over^ these, at the same time,
Signify that that Law was ever hid
In Christ, who mandate old and new" fulfilled,
Ark of the Supreme Father as He is,
230 Through whom He, being rich, hath all things given.
The star ax-rod, too, nut's fruit bare itself ;
(The virgin's semblance this, who bare in blood

A body :) on the '' wood" ^ conjoined 'twill lull
Death's bitter, which within sweet fruit doth lurk,
235 By virtue of the Holy Spirit's grace :
Just as Isaiah did predict ^'

a rod"
From Jesse's seed ^
—Mary—from which a flower
Issues into the orb.
The altar bright with gold
Denotes the heaven on high, whither ascend
240 Prayers holy, sent up without crime the Lord :
This " altar " spake of, where if one doth gifts
Offer, he must first reconciliate
Peace with his brother :^ thus at length his pray-ers
Can flame unto the stars. Christ, Victor sole
245 And foremost^ Priest, thus offered incense born
Not of a tree, but prayers.^
The cherubim^
Being, with twice two countenances, one,
And word through fourfold order
are the one led ;
^
The hoped comforts

of life's mandate new,
250 Which in their plenitude Christ bare Himself
Unto us from the Father. But the loings
In number four times six,^ the heraldings
^ la ligno. The passage is again in an almost desperate state.

2 Isa. xi. 1, 2. 2 Matt. v. 23, 24. * Primus. ^ See Eev. viii. 3, 4.
*^
Here ensues a confused medley of all the cherubic figures of Moses,
Ezeldel, and St. John.
i.e. by the four evangelists.
^"
® The cherubim, (or "seraphim" rather,) of Isa. vi. have each six
:
Book iv.] OF MARCION'S ANTITHESES. 369
Of the old word denote, witnessinej thln£^s

Which, we are taught, were after done. On these
-^
255 The heavenly words fly through the orb : with these
Christ's blood is likewise held context, so told
Obscurely by the seers' presaging mouth.
The number of the wings doth set a seal
Upon the ancient volumes teaching us ;
'
260 Those twenty-four have certainty enough

Which sang the Lord's ways and the times of peace
These all, we see, with the new covenant
Cohere. Thus also John the Spirit thus ;
To him reveals that in that number stand

2G5 The enthroned elders white ^ and crowned, who (as
With girding-rope) all things surround, before
The Lord's throne, and upon the glassy sea
Subiojneous : and four livincr creatures, winged
And full of eyes within and outwardly,
270 Do signify that hidden things are oped,
And all things shut are at the same time seen.
In the word's eye. The glassy flame-mixt sea
Means that the laver's gifts, with Spirit fused
Therein, upon believers are conferred.
275 Who could e'en tell what the Lord's parent-care
Before His judgment-seat, before His bar,
Prepared hath ? that such as willing be
His forum and His judgment for themselves
To antedate, should 'scape ! that who thus hastes
280 Might find abundant opportunity !
wings. Ezekiel mentions /o?<r cherubim, or "living creatures." St.

John Kkewise mentions four "living creatures." Our author, com-
bining the passages, and thrusting them into the subject of the Mosaic
cherubim, multiplies the six (wings) by the four (cherubs), and so
attains his end —
the desired number twenty -four'''' to represent the
'"''
—
books of the Old Testament, which (bj combining certain books) may-
be reckoned to be twenty-four in number.
^ These wings.
^ There is again some great confusion in the text. The elders could
not " stand enthroned nor do they stand " over,'''' but " around^'' God's
:''''
throne ; so that the " insuper solio " could not apply .to that.
TEPwT. —VOL. III. 2 A
; ;;
370 FIVE BOOKS IN REPLY TO MAUCION. [Book iv.
Thus therefore Law and wondrous prophets sang;

Thus all parts of the covenant old and new,
Those sacred rites and pregnant utterances
Of wôrds, conjoined, do flourish. Thus ^Yithal,
285 Apostles' Aôices witness everywhere ;
Nor aught of old, in fine, but to the new

Is joined.
Thus err they, and thus facts retort
Their sayings, who to false ways have declined
And from the Lord and God, eternal King,
290 Who such an orb produced, detract, and seek
Some other deity 'neath feigned name.
Bereft of minds, which (frenzied) they have lost
Willing to affirm that Christ a stran^rer is
To the Law ; nor Lord nor doth will
is the world's ^
;
295 Salvation of the flesh nor was Himself ;
The body's Maker, by the Father's power.^

Them must we flee, stopping (unasked) our ears
Lest with their speech they stain innoxious hearts.
Let therefore us, whom so great grace ^ of God
300 Hath penetrated, and the true celestial words
Of the great Master-Teacher in good ways
Have trained, and given us right monuments ;*
Pay honour ever to the Lord, and sing
Endlessly, joying in pure faith, and sure
305 Salvation. Born of the true God, with bread
Perennial are we nourished, and hope
With our whole heart after eternal life.
^ Mundi. 2 Virtute. ^ Honestas.
^ Or, "records :" "monumenta," i.e. the written word, according to
the canon.
Book v.] GENERAL MEPLY. 371
BOOK V.
GENERAL REPLY TO SUNDRY OF MARCION's HERESIES.^
The first Book did the enemy's words recall

In order, which the senseless renegade
Composed and put forth lawlessly hence, too, ;
Touched briefly flesh's hope, Christ's victory,

5 And false ways' speciousness. The next doth teach
The Law's conjoined mysteries, and what
In the new covenant the one God hath
Delivered. The third shows the race, create
From freeborn mother, to be ministers
10 Sacred to seers and patriarchs ;
^ whom Thou,
O Christ, in number twice six out of all,'^
Chosest ; and, with their names, the lustraP times

Of our own elders noted, (times preserved
On record,) showing in whose days appeared
15 The author^ of this wickedness, unknown.
Lawless, and roaming, cast forth^ with his brood.
The fourth, too, the piacular rites recalls
Of the old Law
themselves, and shows them types
In which the Victim True appeared, by saints
20 Expected long since, with the holy Seed.
This fifth doth many twists and knots untie,
^ I make no apology for the ruggedness of the versification and the

obscurity of the sense in this book, further than to say that the state of
the Latin text is such as to render it ahnost impossible to find any sense
at all in many places, while the grammar and metre are not reducible
to any known laws. It is about the hardest and most iminteresting
book of the five.
2 Or, " consecrated by seers and patriarchs."
^ i.e. all the number of Thy disciples.
* Tempora lustri, i.e. apparently the times during which these " elders"
{I.e.the bishops, of whom a list is given at the end of Book iii.) held
ofRce. " Lustrum" is used of other periods than it strictly implies, and
this seems to give some sense to this difficult passage.
^ i.e. Marcion. ^ i.e. excommunicated.
— !
372 FIVE BOOKS IN REPLY TO MARCION. [Book v
Rolls wholly into sight what ills soe'er

Were lurking ; drawing arguments, but not
Without attesting prophet.
And although
25 With strong arms fortified we vanquish foes,
Yet hath the serpent mingled so at once
All things polluted, impious, unallowed,
Commaculate, — the bUnd's path without light
A voice contaminant — that, all the while
!
30 We are contendino; the world's Maker is
Himself sole God, who also spake by voice

Of seers, and proving that there is none else
Unknown and, while pursuing Him with praise,
;
Who is by various endearment^ known,

35 Are blamino; — amono; other fallacies
The Unknown's tardy times : our subject's fault
Will scarce keep pure our tongue. Yet, for all that,
Guile's many hidden venoms us enforce
(Although with double risk ") to ope our words.
40 AVho, then, the God whom ye say is the true.
Unknown to peoples, alien, in a word.
To ail the v,ôrld ?^ Him whom
none knew before ?
Came he from high? own^ he seeks.
If 'tis his
Why seek so late ? if not his own, why rob
45 Bandit-like ? and why ply with words unknown
So oft throughout Law's reign a People still
Lingering 'neath the Law ? If, too, he comes
To pity and to succour all combined.
And to re-elevate men vanquisht quite
50 By death's funereal weight, and to release
Spirit from flesh's bond obscene, whereby
The inner man (iniquitously dwarfed)
Is held in check why, then, so late appear
;
His ever-kindness, duteous vigilance ?
^ Complexu vario.
2 Ancipiti quamquam cum crimine. The last word seems almost =
** Jiscrimine ;" just as our author uses " cerno" = " (/?5cerno."
3 Mundo. •*
Cf. John i. 11, and see the Greek.
Book v.] GENEBAL BEPLY. S73
55 How comes it that lie ne'er at all before

Offered himself to any, but let slip
Poor souls in numbers ?^ and then with his moulli

Seeks to regain another's subjects : ne'er
Expected ; not known sent into the orb.
;
60 Seekino; the " ewe" he had not lost before,

The Shepherd ought ^ to have disrobed himself
Of flesh, as if his victor-self withal
Had ever been a spirit, and as such ^
Willed to rescue all expelled souls,
65 Without a body, everywhere, and leave
The spoiled flesh to earth wholly to fill ;
The world ^ on one day equally with corpses

To leave the orb void and to raise the souls ;
To heaven. Then would human progeny

70 At once have ceased to be born nor had ;
Thereafter any scion of your'' kith

Been born, or spread a new pest ^ o'er the orb.
Or (since at that time none of all these things
^
Is shown to have been done) he should have set

75 A bound to future race ; with solid heart
Nuptial embraces would he, in that case,
Have sated quite ^ made men grow torpid,
; reft
Of fruitful seed made irksome intercourse
;
With female sex and closed up Inwardly;
80 The flesh's organs genital our mind :
^ Whether this be the sense I know not. The passage is a mass of

confusion.
2 i.e. according to Marcion's view.
3 i.e. as spirits, like himself. 4 Mundmn.
^ i.e. Marcionite. ^ ggg Book ii. 3.
"
i.e. apparently on the day of Christ's resurrection.
^ RepZesset, i.e. replevisset. If this be the right reading, the mean-
ing would seem to be, " would have taken away all further desire for "
them, as satiety or repletion takes away all appetite for food. One is
almost inclined to hazard the suggestion " rep/'esset," i.e. repressisset,
" he would have repressed^'''' but that such a contraction would be irre-
gular. Yet, with an author who takes such liberties as the present one,
perhaps that might not be a decisive objection.
;
374 FIVE BOOKS IN IREPLY TO MARCION. [Book v.
Had had no no potent faculty

will,
"
Our body : "inner man
after this the
Could withal, joined with blood/ have been infused
And cleaved to flesh, and would have ever been
Ever ewe :"
85 Perishing. perishes the '^
And is there then no power of saving her ?

Since man is ever being born beneath
Death's doom, what is the Shepherd's work, if thus
The " ewe " is stated^ to be found? Unsought^
90 In that case, but not rescued, she is proved.
But now choice is allowed of entering
Wedlock, as hath been ever and that choice ;
Sure progeny hath yoked nations are born :
And folk scarce numerable, at whose birth

95 Their souls by living bodies are received
Nor was it meet that Paul (though, for the timcy
He did exhort some few, discerning well
The many pressures of a straitened time)
To counsel men in like case to abide
100 As he himself ^ for elsewhere he has bidden
:
The tender ages marry, nor defraud

Each other, but their compact's dues discharp;e.
But say, whose suasion hath, with fraud astute,
Made you " abide," and in divided love
105 Of offspring live secure, and commit crime
Adulterous, and lose your life ? and, though
'Tis perishing, belie (by verbal name)
That fact ? For which cause all the so sweet sounds
1 " Jimct;^'?," for the edd.'s " jimct;>," which, if retained, will mean
" in the case of beings still joined with (or to) blood."
2 " Docetur," for the edd.'s " doc(??ztur." The sense seems to be, if there
be any, exceedingly obscure but for the idea of a half-salvation tho

;
—
salvation of the " inner man" —
without the outer being no salvation at
all, and unworthy of "the Good Shepherd" and His work, we may
compare the very dijEcult passage in the de Pudic. c. xiii. ad Jin.

2 This sense, which I deduce from a transposition of one line and the
supplying of the words " Jie did exliort^"" which are not expressed, but
seen necessary, in the original, agrees well with 1 Cor. vii., which is
plainly the passage referred to.

; ; :
Book v.] GENERAL REPLY. 375
Of his voice pours he forth, that '' you must do,

110 Undaunted, whatsoever pleases you ;"
Outwardly chaste, steaUhily stained with crime !
Of honourable wedlock, by this plea,^

He hath deprived you. But why more ? 'Tis well
(Forsooth) to be disjoined ! for the world, too,
115 Expedient 'tis ! lest any of your seed
Be
born Then will death's organs^ cease at length
! !
The while you hope salvation to retain.

Your " total man " quite loses part of man.
With mind profane but neither is man said :
120 To be sole spirit, nor i\\Q flesh is called

The old man ;" nor unfriendly are the flesh
''
And spirit, the true man combined in one,

The inner and he whom you call " old foe " ^
J
Nor are they seen to have each his ow^n set

125 Of senses. One is ruled the other rules, ;
Groans, joys, grieves, loves himself * to his own flesh ;
Most which ^ his humanity

dear, too; through
Is visible, witli which commixt he is
Held ever to its wounds he care applies
:
130 And pours forth tears ; and nutriments of food

Takes, through its limbs, often and eagerly
This hopes he to have ever with himself
Immortal o'er its fracture doth he groan
; ;
And grieves to quit it limb by limb : fjxt time

135 Death lords it o'er the unhappy flesh ; that so
From light dust it may be renewed, and death
Unfriendly fail at length, when flesh, released,
Kises again. This will that victory be

Supreme and long expected, wrought by Him,
^
"Cansa;" or perhaps " mea»5." It is, of course, the French
*'
chose."
2 i.e. you and your like, through whom sin, and in consequence
death, is disseminated.
^ Here, again, for the sake of the sense, I have transposed a line.
* i.e. "the other," the " inner man," or spirit.
^ i.e. throuG;h flesh.
Sr76 FIVE BOOKS IX REPLY TO MARCIOJSf. [Book v.
140 The aye-to-be-revercd, ^Yho did become

True man and by His Father's virtue won
; :
"Who man's redeemed limbs unto the heavens

Hath raised,^ and richly opened access up
Thither in hope, first to His nation then ;
145 To those among all tongues in whom His work

Is ever doing Minister imbued :
With His Sire's parent-care, seen by the eye

Of the Illimitable, He performed,
By suffering, His missions.^
What say now
150 The impious voices? what th' abandoned crew?
If He Himself, God the Creator's self.
Gave not the Law,^ He who from Egypt's vale ^

Paved in the waves a path, and freely gave
The seats which He had said of old, why comes
155 He in that very People and that land
Aforesaidand why rather sought He not
?
Some peoples or some rival realms?

other ^ "^
Why, further, did He teach tliat, through the seers,

(With Name foretold in full, yet not His own,)
160 He had been often sung of? Whence, again,
Could He have issued baptism's kindly gifts,
Promised by some one else, as His own works ?
These gifts men who God's mandates had transgressed,
And hence were found polluted, longed for,
165 And begged a pardoning rescue from fierce death.
Expected long, they came but that to those"'
:
Who recognised them when erst heard, and now

Have recognised them, when in due time found,
Christ's true hand is to give them, this, with voice
170 Paternal, the Creator-Sire Himself
Warns ever from eternity, and claims ;
^ i.e. in His own person.

^ I hopehave succeeded in giving some iutclhgible sense but the
I ;
passage as it stands in the Latin is nearly hopeless.

^ I read " lege/n " for " lege^." ^ I read " ralle " for " callc.'"
i.e. " the gifts of baptism."

"^
5 Alios. Altera.<5
—
Book v.] GENERAL BEPLY. 377
And thus the work of virtue which Pie framed,

And still frames, arms, and fosters, and doth now
Victorious look down on and reclothe
175 AVith His own light, should with perennial praise
Abide.^
What^ hath the Living Power done
To make men recognise wdiat God can give
And man can suffer, and thus live ? ^ But since
Neither predictions earlier nor facts
180 The latest can suade senseless frantic* men
That God became a man, and (after He
Had suffered and been burled) rose that they ;
•
May credit those so many witnesses
Harmonious,^ who of old did cry aloud
185 With heavenly word, let them both*^ learn to trust
At least terrestrial reason.

When the Lord
Christ came to be, as flesh, born into the orb
In time of king Augustus' reign at Kome,
First, by decree, the nations numbered are
190 By census everywhere : this measure, then,
This same king chanced to pass, because the Will
Supreme, in whose high reigning hand doth lie
^ This seems to give sense to a very obscure passage, in wliicli I have

been guided more by Migne's pointing than by Oehler's.
2 I read here " qu«d" for " quod."
3 i.e. to make men live by recognising that. Comp. the Psahnist's

prayer: " Give me understanding and I shall Za-e" (Ps. cxix. 144; in
LXX., Ps. cxviii. 144).
* The " fi^rentes" of is preferred to Oehlers " f(?rentes."
Pam. and Rig.
5 " Complexis," " embracing."
lit.
^ i.e. both Jews and Gentile heretics, the " senseless frantic men"
just referred to probably or possibly the " ambo" may mean " loth
:
sects^^'' viz. and Manichees, against whom the writer

the ]\[arcionites
whom Oehler supposes to be the probable author of these " Five Books,'"
Victorinus, a rhetorician of Marseilles, directed his efforts. But it may
again be the ace. neut. pi., and mean " let them" i.e. the " senseless
frantic men" —
" learn to believe as to hoth facts,^^ i.e. the incarnation
and the resurrection (see vers. 179, 180;) " the testimony at least of
;
human reason."
378 FIVE BOOKS IN BEPLY TO MAnCION. [Book v.
The king's heart, had impelled him -} he was first
To do itj and the enrolment was reduced

195 To orderly arrangement. Joseph then
Likewise, with his but just delivered wife
Mary/ with her celestial Son alike,
Themselves withal are numbered. Let, then, such
As trust to instruments of human skill,
200 Who may (approving of applying them

As word)
attestators of the holy
Inquire into this census, be if it
But found so as we say, then afterwards

Eepent they and seek pardon while time still
205 Is had.^
The Jews, who own* to having wrought
A grave crime, while in our disparagement
They glow, and do resist us, neither call
Christ's family unknown, nor can^ affirm
They hanged a man who spake truth on a tree :
^
210 Ignorant that the Lord's flesh which they bound^

Was not seed-gendered. But, while partially
1 I would suggest here, for

"... quia summa voluntas
111 cujus manu regnantis cor legihus esset,'^
sometliing like this,

"... quia summa voluntas.
In cujus manu regnantis cor regis, egisset,^^
which would only add one more to our author's false quantities.
" Regum egisset" would avoid even that, while it would give some sense.
Comp. Prov. xxi. 1.
2 Maria cum conjuge feta. What follows seems to decide the meaning
of " feta," as a child could hardly be included in a census before birth.
^ Again I have had to attempt to amend the text of the Latin in order
to extract any sense, and am far from sure that I have extracted the
right one.
* " Fatentur," unless our author use it passively =
" are confessed."'
^ " Possunt," i.e. probably " have the hardihood."
^ Because Christ plainly, as they understood Him, " made Himself
the Son of God ;" and hence, if they confessed that He had said the
truth, and yet that they hanged Him on a tree, they would be pro-
nouncing their own condemnation.
^ " Vijictara" for " victani" I read here.
They keep a reticence, so partially

They triumph for they strive to represent
;
God to the peoples commonly as man.

215 Behold the error which o'ercomes you both !^
This error will our cause assist, the while,

We you those things which certain are.
prove to
They do deny Him God
you falsely call ;
Him man, a body bodiless and ah ! !
220 A various insanity of mind

Sinks you which him who hath presumed to hint
;
You both do, sinking, sprinkle :^ for His deeds

Will then approve Him man alike and God
Commingled, and the workP will furnish signs
225 No few.
While then the Son Himself of God
Is seeking to regain the flesh's limbs,*
Already robed as King, He doth sustain
Blows from rude palms with spitting covered is ;
His face ; a thorn-inwoven crown His head

230 Pierces all round and to the tree'^ Himself
;
Is fixed wine drugged with myrrh ^ is drunk, and galF

;
Is mixt with vinegar parted His robe,^ ;
And in it^ lots are cast ; what for himself
^ i.e. you and the Jews. See above on 183.

2 Quod qui prsesumpsit mergentes ambo. What the mean-
spargitis
ing is I know not, unless any one hints to you that you
it be this : if
are in an error which is sinking you into perdition, you both join in
trying to sink liim (if "mergentes" be active or "while you are sinking," ;
if neuter), and in sprinkling him with your doctrine (or besprinkhng him
with abuse).
3 Mundus.
* " Dum carnis membra requirit," i.e. seeking to regain for God all
the limbs of the flesh as His instruments. Comp. Rom. vi. 13, 19.
^ Ligno. ^ " Scriblita," a curious word.
"^
Fel miscetur aceto. The reading may have arisen and it is not —
confined to our author — from confounding oôg with dl'jo;. Comp. Matt.
xxvii. 33 with Mark xv. 23.
^ is an error, if the " coat" be meant.
This
^ Perhaps for "in ilia" we should read " in iik?7i" = " on it,"
for " in it."
^ ! ;
380 FIVE BOOKS IN HEPLY TO MARCION. [Book v.
Each one hath seized he keeps ; in murky gloom,

235 As God from fleshly body silently
Outbreathes His soul, in darkness trembling day
Took refuo;e with the sun twice dawned one dav
; :
Its centre black night covered from their base :
Mounts move in circle, wholly moved was earth,

240 Saints' sepulchres stood ope, and all things joined
In fear to see His passion wdiom they knew"
His lifeless side a soldier with bare spear
Pierces, and forth flows blood, nor water less
Thence followed. These facts they agree to hide, -^
'H^D And are unwilling the misdeed to own.

Willing to blink the crime.
Can spirit, then,
"Without a body wêar a robe ? or is't
Susceptible of penalty ? the wound

Of violence does it bear ? or die ? or rise ?
250 Is blood thence poured? from what flesh, since ye say

He
had none % or else, rather, feigned He ? if
'Tis safe for you to say so though you do
;
(Headlong) so say, by passing over more

In silence. Is not, then, faith manifest?
255 And are not all things fixed ? The day before
He then should suffer, keeping Passover,
^
And handinfT down a memorable rite

To His discij^les, taking bread alike
And the vine's juice, ''
My body, and My blood
260 Which is poured^ for you, this is," did He say
And
bade it ever afterward be done.
Of what created elements were made.
Think ye, the bread and wine which were (He said)
His body with its blood % and what must be
265 Confessed? Proved He not Himself the world's'^
Maker, through deeds ? and that He bore at once
1 The Jews.
2 For " ante diem qiiam cum pateretur " I have read " qua turn.''''
^ Or, " deed" —" factum." ^ Or, " i8 heiiuj poured" " funditur." —
^ Muudi.
; ;
Book v.] GENERAL REPLY, 381
A body formed from flesli and blood ?

This God,
This true Man, too, the Father's Virtue 'neath
An Image,^ with the Father ever was,
270 United both in glory and in age ^ ;
Because alone He ministers the words

Of the All-Holder whom He ^ upon earth
;
Accepts ;
* through whom He all things did create ;
God's Son, God's dearest Minister, He

is !
275 Hence hath He generation, hence Name too.

Hence, finally, a kingdom Lord from Lord ; ;
Stream from perennial Fount He, He it was !
Who to the holy fathers (whosoe'er

Among them doth profess to have " seen God " ^) —
280 God is our witness — since the orioîn
Of this our wôrld,^ appearing, opened up
The Father's words of promise and of charge
From heaven high He led the People out
:
Smote through th' iniquitous nation was Himself ;
285 The column both of light and of cloud's shade

And dried the sea and bids the People go
;
Right through the waves, the foe therein involved

And covered with the flood and surge a way :
Through deserts made He for the followers

290 Of His hio;h biddinn;s sent down bread in showers
;
^
From heaven for the People brake the rock ; ;
Bedewed with wave the thirsty ^ and from God ;
1 I read witli Migne, " Patris sub imagine virtus," in preference to tlie
conjecture which Oehler follows, " Christl sub imagine virtus." The
reference seems clearly to be to Heb. i. 3.
2 ^vo. Perhaps here = " eternity." s
ij,^
a ^^^^ All-Holder."
-^
Capit.
^ words in Gen. xxxii. 80 Manoah's in Judg. xiii. 22; etc.
Cf. Jacob's ;
" Mundi.
''For " <//misit in ?«?ibris " I read here *'f7emisit in «nbris." If we
retain the former reading, it will then mean, "dispersed during the
shades of night," during which it was that the manna seems always to
have fallen.
^ " Sitientfs" in Oehler must be a misprint for " siticates."
^ — ;
382 FIVE BOOKS IN REPLY TO MARCION. [Book v.
The mandate of the Law to Moses spake

With thunder, trumpet-sound, and flamey column
295 Terrible to the sight, while men's hearts shook.
After twice twenty years, with months complete,
Jordan was parted a way oped ; the wave
;
Stood in a mass ; and the tribes shared the land,

Their fathers' promised boons ! The Father's word,
300 Speaking Himself by prophets' mouth, that He
^
Would come to earth and be a man, He did

Predict ; Christ manifestly to the earth
Foretelling.
Then, expected for our aid.
Hope, the Cleanser of our flesh,

Life's only
305 Death's Router, from th' Almighty Sire's empire
At length He came, and with our human limbs
—
He clothed Him. Adam virgin dragon — tree,^ —
The cause of ruin, and the way whereby
Kash death us all had vanquisht by the same !
310 Our Shepherd treading, seeking to regain

— —
His sheep with angel virgin His own flesh —
And the "tree's" remedy;* whence vanquisht man
And doomed to perish was aye wont to go
To meet his vanquisht peers ; hence, interposed,
315 One in all captives' room. He did sustain
In body the unfriendly penalty
With patience by His own death spoiling death
;
Becomes salvation's cause and, having paid

;
Throughly our debts by throughly suffering

320 On earth, in holy bod}^, everything.
Seeks the infern ! here souls, bound for their crime,
Which shut up all together by Law's weight,
^ There ouglit to be a " se " in the Latin if this be the meaning.

2 For " Mandator carnis serx'"' =
" the Cleanser of late flesh " (which
would seem, if it mean anything, to mean that the flesh had to wait long
for its cleansing), I have read " carnis nostrse.''^
^ Lignum.
^ I have followed the disjointed style of the Latm as closely as I
could here.
"Without a guard/ were asking for the boons

Promised of old, hoped for, and tardy, He
325 To the saints' rest admitted, and, with light.
Brought back. For on the third day mounting up,^
A victor, with His body, by His Sire's
Virtue immense, (salvation's pathway made,)
And bearing God and man is form create,
330 He clomb the heavens, leading back with Him
welcome gift
Captivity's first-fruits (a
And a dear figure ^ to the Lord), and took
His seat beside light's Father,
and resumed
The and the glory of which, while
virtue
335 He was engaged in vanquishing the foe,
He had been stripped ;* conjoined with Spirit bound ;
With flesh, on our part. Him, Lord, Christ, King,

God,
Judgment and kingdom given to His hand,
The Father is to send unto the orb.
N.B. —It has been impossible to note the changes which I

have had to make in the text of the Latin. In some cases
they will suggest themselves to any scholar who may com-
pare the translation with the original ; and in others I must
be content to await a more fitting opportunity (if such ever
arise) for discussing them.
^ Here we seem to see the idea of the " limbus patriim."

2 " Subiens " = " going beneath," i.e. apparently coming beneath the
walls of heaven.
2 i.e. a figure of the future harvest.
*I have hazarded the conjecture "mwzzftus" here for the edd.'s
" mM?iitus." It adds one more, it is true, to our author's false quantities,
but that is a minor difficulty, while it improves (to my mind) the sense
vastly.
;
A FKAGMENT OF
AN EPISTLE OE TEEATISE OF DIONYSIUS,
BISHOP OF ROME,
AGAINST THE SABELLIANS.
|0W truly it would be just to dispute against

those who, by dividing and rending the mon-
archy, which is the most august announce-
ment of the church of God, into, as it were,
three powers, and distinct substances (liypostases)^ and three
deities, destroy it.'^ For I have heard that some who preach
and teach the word of God among you are teachers of
this opinion, who indeed diametrically, so to speak, are op-
posed to the opinion of Sabellius. For he blasphemes in
saying that the Son Himself is the Father, and vice versa ;
but these in a certain manner announce three gods, in that

they divide the holy unity into three different substances,
absolutely separated from one another. For it is essential
that the Divine Word should be united to the God of all,
and that the Holy Spirit should abide and dwell in God
and thus that the Divine Trinity should be reduced and
gathered into one, as if into a certain head that is, into —
the omnipotent God of all. For the doctrine of the foolish
Marcion, which cuts and divides the monarchy into three
elements, is assuredly of the devil, and is not of Christ's
true disciples, or of those to whom the Saviour's teaching is
agreeable. For these indeed rightly know that the Trinity is
declared in the divine Scripture, but that the doctrine that

there are three Gods is neither taught in the Old nor in the
New Testament.
1 Atlian. Ep. de decret. Nic. Syn. 4. 26*
TERT. —VOL. III. 2 B
386 EPISTLE OF DIONISIUS OF ROME
2. But neither are they less to be blamed who think that

the Son was a creation, and decided that the Lord was
made just as one of those things which really were made ;
whereas the divine declarations testify that He was be-
gotten, as is fitting and proper, but not that He was created
or made. It is therefore not a trifling, but a very great
impiety, to say that the Lord was in any wise made with
hands. For if the Son was made, there was a time when
He was not; but He always was, if, as He Himself declares,^
He is undoubtedly in the Fatlier. And if Christ is the
Word, the Wisdom, and the Power (for the divine writings
tell us that Christ is these, as ye yourselves know), assuredly
these are powers of God. Wherefore, if the Son was made,
there wâs a time when these were not in existence and thus ;
there was a time when God was without these things, which
is utterly absurd. But why should I discourse at greater
length to you about these matters, since ye are men filled
with the and especially understanding what absurd
Spirit,
results follow from the opinion which asserts that the Son
wâs made ? The leaders of this view seem to me to have
given very little heed to these things, and for that reason to
have strayed absolutely, by explaining the passage other-
wise than as the divine and prophetic Scripture demands.
"The Lord created me the beginning of His ways."^ For,
as ye know, there is more than one signification of the word
'-created;''^ and in this place ^^ created'^ is the same as '^ set
over " the works made by Himself made, I say, by the Son—
Plimself. But this ^'
created^' is not to be understood in
the same manner as ^'
made." For to make and to create
are different from one another. ^'
Is not He Himself thy
Father, that hath possessed thee and created thee?"^ says
Moses in the great song of Deuteronomy. And thus might
any one reasonably convict these men. Oh reckless and rash
men ! was then " the first-born of every creature " ^ some-
thing made ? —
He who was begotten from the womb before
"
the —
morning star?"^ He who in the person of Wisdom says,
^ John xiv. 12. ^ pôy, yiii. 22. ^ Dgut. xxxii. 6.
* Col. i. 15. « Ps. ex. 3, LXX.
AGAINST THE SABELLIANS. 387
"Before all the hills He begot me?"^ Finally, any one

may read in many parts of the divine utterances that the
Son is said to have been begotten, but never that He was
made. From which considerations, they who dare to say
that His divine and inexplicable generation was a creation,
are openly convicted of thinking that which is false con-
cerning the generation of the Lord.
3. That admirable and divine unity, therefore, must
neither be separated into three divinities, nor must the
dignity and eminent greatness of the Lord be diminished
by [having applied to it] the name of creation, but we must
believe on God the Father Omnipotent, and on Christ Jesus
His Son, and on the Holy Spirit. Moreover, that the Word
is united to the God of all, because He says, "
I and the
Father are one ;"2 and, "I am in the Father, and the Father
is in me." ^ Thus doubtless will be maintained in its integrity
[the doctrine of] the divine Trinity, and the sacred announce-
ment of the monarchy.
1 Prov. viii. 25. 2 j^j^^ ^ 2>0. s
JqYui xiv. 10.
A FEAGMENT
ON THE CREATION OF THE WOELD.
BY THE MARTYR VICTORINUS, BISHOP OF PETAU,
WHO FLOURISHED TOWARDS THE END OF THE THIRD CENTURY.
"O me, as I meditate and consider in my mind con-

cernino; the creation of this world in which we
are kept enclosed, even such is the rapidity of that
creation ; as is contained in the book of Moses,
wliich he wrote about its creation, and which is called
Genesis. God produced that entire mass for the adornment
of His majesty in six days ; on the seventh to which He con-
secrated it . . . with a blessing. For this reason, therefore,
because in the septenary number of days both heavenly and
earthly things are ordered, in place of the beginning I will
consider of this seventh day after the principle of all matters
pertaining to the number of seven ; and as far as I shall be
able, I will endeavour to portray the day of [the divine]
power to that consummation.
In the beginning God made the light, and divided it in
the exact measure of twelve hours by day and by night, for
this reason, doubtless, that day might bring over the night
as an occasion of rest for men's labours that, again, day ;
might overcome, and thus that labour might be refreshed

with this alternate change of rest, and that repose again
might be tempered by tlie exercise of day. " On the fourth
day He made two lights in the heaven, the greater and the
lesser, that the one might rule over the day, the other over
the night," ^ —
[the liglits of] the sun and moon; and He
placed the rest of the stars in heaven, that they might shine
1 Gcu. i. 16, 17.
388
;
ON THE CREATION OF THE WORLD, 389
upon the earth, and by their positions distinguish the seasons,

and years, and months, and days, and hours.
Now is manifested the reason of the truth why the fourth
day is called the Tetras, why we fast even to the ninth hour,
or even to the evening, or why there should be a passing
over even to the next day. Therefore this world of ours is
—
composed of four elements fire, water, heaven, earth. These
four elements, therefore, form the quaternion of times or
seasons. The sun, also, and the moon constitute through-
out the space of the year four seasons spring, summer, — of
autumn, winter and these seasons make a quaternion. And
;
to proceed further still from that principle, lo, there are four
living creatures before God's throne,^ four gospels, four rivers
flowing in paradise;^ four generations of people from Adam
to Noah, from Noah Abraham, from Abraham to Moses,
to
from Moses to Christ the Lord, the Son of God; and four
living creatures [like to] a man, a calf, a lion, an eagle
and four rivers, the Pison, the Gihon, the Tigris, and the
Euphrates. The man Christ Jesus, the originator of these
things whereof we have above spoken, was taken prisoner by
wicked hands, by a quaternion [of soldiers]. Therefore on
account of His captivity by a quaternion, on account of the
majesty of His works, — that the seasons also, wholesome to
humanity, joyful for the harvests, tranquil for the tempests,
—
may roll on, therefore we make [the fourth day] a station
or a supernumerary fast.
On the fifth day the land and water brought forth their
progenies. On
the sixth day the things that were wanting
were created and thus God raised up man from the soil, as
;
lord of all the things which He created upon the earth and
the water. Yet He created angels and archangels before He
created man, j^lacing spiritual beings before earthly ones.
For light was made before sky and the earth. This sixth
day is called parasceve [scil. TrapacrKevi]], that is to say,
the preparation of the kingdom. For He Adam,
perfected
whom [He had made] after His image and likeness. But
for this reason He completed His works before He created
1 Rev. iv. 6. 2 Gen, ^ jq.
390 VICTOBINUS BISHOP OF PETAU
angels and fashioned man, lest perchance they should falsely

assert that they had been His helpers. On tliis day also, on
account of the passion of the Lord Jesus Christ, we make
either a station to God, or a fast. On the seventh day He
rested from His works, and blessed it, and sanctified it.
all
On the former day we are accustomed to fast rigorously,

that on the Lord's day we may go forth to our bread with
giving of thanks. And let the parasceve become a rigorous
fast, lest we should appear to observe any Sabbath with the
Jews, which Christ Himself, the Lord of the Sabbath, says

by His prophets that " His soul hateth ;"^ which Sabbath He
in His body abolished, although, however. He had formerly
Himself commanded Moses that circumcision should not pass
over the eighth day, which day very frequently happens on
the Sabbath, as we read written in the Gospel.^ Moses, fore-
seeing the hardness of that people, on the Sabbath raised up
his hands, therefore, and thus fastened himself to a cross.^
And in the battle they were sought for by the foreigners on
the Sabbath-day, that they might be taken captive, and, as
if by the very strictness of the law, might be fashioned to
the avoidance of its teaching.^
And thus in the sixth Psalm for the eighth day, David
asks theLord that He would not rebuke him in His an^êr,
nor judge him in His fury ;^ for this is indeed the eighth
day of that future judgment, which will pass beyond the
order of the sevenfold arrangement. Jesus also, the son of
Nave, the successor of Moses, himself broke the Sabbath-
day ; for on the Sabbath-day he commanded the children of
Israel® to go round the walls of the city of Jericho with
trumpets, and declare war against the aliens. Matthias^
also, prince of Judah, broke the Sabbath for he slew the ;
prefect of Antioclms the king of Syria on the Sabbath,

and subdued the foreigners by pursuing them. And in
Matthew we read, that it is written Isaiah also and the rest
of his colleagues broke the Sabbath^ that that true and —
' Isa. i. 13, 14. 2 joi^n î^ 22. 3 Ex. xxii. 9, 12.
* 1 Mace. ii. 31-41. ^ Ps. vi. 1. « Josh. vi. 3.
"^
Mattathias, interp. Vulg. ^ Matt. xii. 3.
ON THE CREATION OF THE WORLD. 391
just Sabbath should be observed in the seventh millenary

of years. "Wherefore to those seven days the Lord attri-
buted to each a thousand years for thus went the warn- ;
ing " In Thine eyes, O Lord, a thousand years are as one

:
day."-^ Therefore in the eyes of the Lord each thousand

of years is ordained, for I find that the Lord's eyes are
seven.^ Wherefore, as I have narrated, that true Sabbath
will be in the seventh millenary of years, when Christ with
His elect shall reicrn. Moreover, the seven heavens am'ee
with those days for thus we are warned
;
^'
By the word of :
theLord were the heavens made, and all the powers of them
by the spirit of His mouth." ^ There are seven spirits.
Their names are the spirits which abode on the Christ of
God, as was intimated in Isaiah the prophet " And there :
rests upon Him the spirit of wisdom and of understanding,

the spirit of counsel and might, the spirit of wisdom * and
^
of piety, and the spirit of God's fear hath filled Him."
Therefore the highest heaven is the heaven of wisdom the ;
second, of understanding ; the third, of counsel ; the fourth,

of might ; the fifth, of knowledge ; the sixth, of piety ; the
seventh, of God's fear. From this, therefore, the thunders
bellow, the lightnings are kindled,^ the fires are heaped
together; fiery darts ^ appear, stars gleam, the anxiety caused
by the dreadful comet is aroused.^ Sometimes it happens
that the sun and moon approach one another, and cause those
more than frightful appearances, radiating with light in the
field of their aspect. But the author of the whole creation
is Jesus. His name is the Word for thus His Father says ; :
^'
My heart hath emitted- a good word." ^ John the evan-
gelist thus says ''
In the beginning was the Word, and the
:
Word was with God, and the Word was God. The same
was in the beginning with God. All things were made by
Him, and without Him was nothing made that was made." ^^
1 Ps. xc. 4. 2 2ecli. iv. 10. • » Ps. xxxiii. 6.

^ Probably " knowledge." ^ Isa. xi. 2, 3.
® Or, " the rivers are spread abroad." ^"

Trabes.
^ Coma horribilis curabitur. ^ Ps. xlv. 1.
10 Jolm i. 1, 2, 3.
S92 VIC TO PUN US BISHOP OF PETAU
Therefore, was made the creation secondly, man, the

first, ;
lord of the human race, as says the apostle.-'- Therefore

this Word, when it made light, is called Wisdom when it ;
made the sky, Understanding when it made land

; and sea,
Counsel; when it made sun and moon and other bright things,
Power when it calls forth land and sea, Knowledge when
; ;
it formed man. Piety when it blesses and sanctifies man,

;
it has the name of God's fear.
Behold the seven horns of the Lamb," the seven eyes of

God'' — the seven eyes are the seven spirits of the Lamb;^ seven
torches burning before the throne of God,^ seven golden
candlesticks,^ seven young sheep,^ the seven women in Isaiah,^
the seven churches in Paul,^ seven deacons,-^^ seven angels,-^^
seven trumpets,-^^ seven seals to the book, seven periods of
seven days with which Pentecost is completed, the seven
weeks in Daniel,^^ also the forty-three weeks in Daniel ;^^
with Noah, seven of all clean things in the ark;^^ seven
revenges of Cain,^^ seven years for a debt to be acquitted,-^^
the lamp with seven orifices,-^^ seven pillars of wisdom in the

house of Solomon.-^'^
Now, therefore, you may see that it is being told you of
the unerring glory of God in providence ;
yet, as far as my
small capacity shall be able, I will endeavour to set it forth.
That He might re-create that Adam by means of the week,
and bring aid to His entire creation, was accomplished by
the nativity of His Son Jesus Christ our Lord. Who, then,
that is taught in the law of God, who that is filled with the
Holy Spirit, does not see in his heart, that on the same day
on which the dragon seduced Eve, the angel Gabriel brought
the glad tidings to the Virgin Mary that on the same day;
the Holy Spirit overflowed the Virgin Mary, on which He
1 1 Cor. XV. 45-47. ^ Rev. v. 6. ^ Zech. iv. 10.
* Rev. iv. 5. ^ Rev. iv. 5. ^ Rev. i. 13.

'
Lev. xxiii. 18. « Isa. iv. 1. » Acts vi. 3. ?
10 11 i- Josh. Rev.
Acts vi. 3. Rev. passim. vi. ; viii.
13 i* i^ Gen.
Dan. ix. 25. Dan. ix. vii. 2.
16 i^ 1« Zecli. iv. 2.
Gen. iv. 15. Dcut. xv. 1.
19 Prov. xi. 1.
ON THE CREATION OF THE WORLD. 393
made light that on that day He was incarnate in flesh, in

;
which He made the land and water that on the same day ;
He was put to the breast, on which He made the stars that ;
on the same day He was circumcised,^ on which the land

and water brought forth their offspring that on the same ;
day He was incarnated, on whicli He formed man out of the

ground that on the same day Christ was born, on which He
;
formed man that on that day He suffered, on which Adam

;
fell that on the same day He rose again from the dead, on
;
which He created light? He, moreover, consummates His

humanity in the number seven: of His nativity, His infancy,
His boyhood. His youth. His young-manhood, His mature age,
His death. I have also set forth His humanity to the Jews
in these manners since He is hungry, is thirsty
: since He ;
gave food and drink since He walks, and retired

; since ;
He slept upon a pillow ^ since, moreover. He walks upon

;
the stormy seas with His feet. He commands the winds. He

cures the sick and restores the lame, He raises the blind by
His speech, [He makes the deaf to hear, and recalls the
dead,^] —
see ye that He declares Himself to them to be the
Lord.
The day, as I have above related, is divided into two parts
—
by the number twelve by the twelve hours of day and
night and by these hours too, months, and years, and
;
seasons, and ages are computed. Therefore, doubtless, there

are appointed also twelve angels of the day and twelve angels
of the night, in accordance, to wit, with the number of hours.
For these are the twenty-four witnesses of the days and
nights* which sit before the throne of God, having golden
crowns on their heads, whom the Apocalypse of John the
apostle and evangelist calls elders, for the reason that they
are older both than the other anirels
o and than men.
1 Ea die in sanguine. - Mark iv. 38.
3 This is inserted conjecturally by Eouth. * Rev. iv. 4.
COMMENTAEY ON THE APOCALYPSE OF THE
BLESSED JOHN.
BY ST. VICTORINUS, BISHOP OF PETAU, AND MARTYR.
From the First Chapter.
HE revelation of Jesus Christ, wliich God

gave Him, and shovêd unto His ser-
to
vants things which must shortly come to
pass, and signified it. Blessed are they
who read and hear the words of this prophecy, and keep
the things which are written."] The beginning of the book
promises blessing to him that reads and hears and keeps,
that he who takes pains about the reading may thence learn
[to do] works, and may keep the precepts.
4. " Grace unto you, and peace, from Him which is, and
which was, and which is to come."] He is, because He
endures continually He ivas, because with the Father He
;
made all things, and has at this time taken a beginning from
the Virgin He is to come, because assuredly [He will come]
;
to judgment.
" And from the seven spirits which are before His throne."]
We read of a sevenfold spirit in Isaiah,^ —namely, the spirit
of wisdom and of understanding, the spirit of counsel and

might, of knowledge and of piety, and the spirit of the fear
of the Lord.
5. ^'
And from Jesus Christ, who is the faithful Witness,
the first-begotten of the dead."]In taking upon Him man-
hood. He gave a testimony in the world, wherein also having
suffered, He freed us by His blood from sin and having ;
1 ba. xi. 2.
394
ON THE APOCALYPSE OF JOHN. 895
vanquished hell, He was the first who rose from the dead,
and "death shall have no more dominion over Him,"-^ but
by His own reign the kingdom of the world is destroyed.
6. "And He made us a kingdom and priests unto God
and His Father."] That is to say, a church of all believers ;
as also the Apostle Peter says :

" A holy nation, a royal
^
priesthood."
7. "Behold, He
shall come wîth clouds, and every eye
shall see For He who at first came hidden in the
Him."]
manhood that He had undertaken, shall after a little while
come to judgment manifest in majesty and glory. And
what saith He?
12. " And I turned, and saw seven golden candlesticks ;
and in the midst of the seven golden candlesticks one like

unto the Son of man."] He says that He was like Him
after His victory over death, when He had ascended into tlie
heavens, after the union in His body of the power which He
received from the Father with the spirit of His glory.
1 3. " As it were the Son of man walking in the midst of
the golden candlesticks."] He says, in the midst of the

churches, as it is said in Solomon, "I will walk in the
midst of the paths of the just," ^ whose antiquity is immor-
tality,and the fountain of majest}'.
" Clothed with a garment down to the ankles."] In the
long, that is, the priestly garment, these words very plainly
deliver the flesh which was not corrupted in death, and has
the priesthood through suffering.
" And He was girt about the paps with a golden girdle."]
His paps are the two testaments, and the golden girdle is
the choir of saints, as gold tried in the
fire. Otherwise the
golden girdle bound around His breast indicates the en-
lightened conscience, and the pure and spiritual apprehen-
sion that is given to the churches.
14. " And His
head and His hairs were white as it were
white wool, and as it were snow."] On the head the white-
ness is shown; "but the head of Christ is God."* In the
1 Eom. vi. 9. ^1 Pet. ii. 9.
3 Prov. viii. 20 ^ i c^. xi. 3.
396 VICTOPJNUS BISHOP OF PETAU
•white hairs is the multitude of abbots like to wool, in respect

of simple to snow, in respect of the innumerable
sheep ;
crowd of candidates tauMit

o from heaven.
" His eyes were as a flame of fire."] God's precepts are
those which minister light to believers, but to unbelievers
burning.
16. " And in His face was brightness as the sun."] That
which He called brightness was the appearance of that in
which He spoke to men face to face. But the glory of the
sun is less than the glory of the Lord.
Doubtless on account
of its and setting, and rising again, that He was born
rising
and suffered and rose again, therefore the Scripture gave
this similitude, likening His face to the glory of the sun.
15. '' His feet were like unto yellow brass, as if burned
in a furnace."] He calls the apostles His feet, who, being
Avrought by suffering, preached His word in the whole
world ; for He rightly named those by whose means the
preaching went forth, feet. Whence also the prophet
anticipated this, and said " We will worship in the place
:
where His feet have stood." ^ Because where they first of

all stood and confirmed the church, that is, in Judea, all the
saints shall assemble together, and will worship their Lord.

16. "And out of His mouth was issuing a sharp two-
edged sword."] By the twice-sharpened sword going forth
out of His mouth is shown, that it is He Himself who has
both now declared the word of the gospel, and previously
by Moses declared the knowledge of the law to the whole
world. But because from the same word, as well of the
New as of the Old Testament, He will assert Himself upon
the whole human race, therefore He is spoken of as two-
edged. For the sword arms the soldier, the sword slays
the enemy, the sword punishes the deserter. And that He
might show to the apostles that He was announcing judg-
^
ment, He says " I came not to send peace, but a sword."
:
And after He had completed His parables, He says to them :
" Have ye understood all these things ? And they said,

We have. And He added. Therefore is every scribe in-
1 Ps. cxxxii. 7. - Matt. x. 34:.
:
;:
ON THE APOCALYPSE OF JOHN. S97
strncted in the kingdom of God like unto a man that is a

father of a family, bringing forth from his treasure things
new and old,"^ — the new, the evangelical words of the
apostles ; the old, the precepts of the law and the prophets
and He testified that these proceeded out of His mouth.
Moreover, He Peter " Go thou to the sea, and
also says to :
cast a hook, and take up the fish that shall first come up
and having opened its mouth, thou shalt find a stater (that
is, two denarii), and thou shalt give It for me and for thee."^
And similarly David says by the Spirit " God spake once, :
t"\vice I have heard the same."^ Because God once decreed

from the beginning what shall be even to the end. Finally,
as He Himself is the Judge appointed by the Father, on
account of His assumption of humanity, wishing to show
that men shall be judged by the word that He had declared.
He says " Think ye that I will judge you at the last day ?
:
Nay, but the word," says He, "which I have spoken unto
you, that shall judge you in the last day."* And Paul,
speaking of Antichrist to the Thessalonians, says :
" Whom
the Lord Jesus will slay by the breath of His mouth." '^
And Isaiah says :

" By the breath of His lips He shall slay
the wicked." ^ This, therefore, is the twô-edged sword
issuino; out of His mouth.
15. " And His voice as it were the voice of many waters."]
The many waters are understood to be many peoples, or the
gift of baptism that He sent forth by the apostles, saying
" Go ye, teach all nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost." ^
16. "And He
had in His right hand seven stars."] He
said that inHis right hand He had seven stars, because the
Holy Spirit of sevenfold agency was given into His power
by the Father. As Peter exclaimed to the Jews " Being :
at the right hand of God exalted, He hath shed forth this
Spirit received from the Father, which ye both see and

hear."^ Moreover, John the Baptist had also anticipated
1 Matt. xii. 51, 52. 2 ]\Iatt. xvii. 26. s pg. ixH. n.
4 John xii. 48. ^ 2 Tliess. ii. 8. ^ iâ. xi. 4.
' Matt, xxviii. 19. ^ Acts ii. 33.

398 VICTOEINUS BISHOP OF PETAU
this, by saying to liis disciples :

" For God giveth not the
Spirit by measure [unto Him], The Father," says he,
" loveth the Son, and hath given all things into His hands." ^
Those seven stars are the seven churches, which he names
in his addresses by name, and calls them to whom he wrote
epistles. Not that they are themselves the only, or even the
principal churches but what he says to one, he says to all.
;
For they are in no respect different, that on that ground any

one should prefer them to the larger number of similar small
ones. In the Avhole world Paul tauo-ht that all the churches
are arranged by sevens, that they are called seven, and that
the catholic church is one. And first of all, indeed, that he
himself also might maintain the type of seven churches, he
did not exceed that number. But he wrote to the Komans,
to the Corinthians, to the Galatians, to the Ephesians, to the
Thessalonians, to the Philippians, to the Colossians ; after-
wards he wrote to individual persons, so as not to exceed the
number of seven churches. And abridging in a short space
his announcement, he thus says to Timothy " That thou :
mayest know how thou oughtest to behave thyself in the

church of the living God." ^ We read also that this typical
number is announced by the Holy Spirit by the mouth of
Isaiah: "Of seven women which took hold of one man."^
The one man is Christ, not born of seed but the seven ;
women are seven churches, receiving His bread, and clothed

with His apparel, who ask that their reproach should be
taken away, only that His name should be called upon them.
The bread is the Holy Spirit, wdiich nourishes to eternal
life, promised to them, that is, by faith. And His garments
wherewith they desire to be clothed are the glory of immor-
tality, of which Paul the apostle says " For this corruptible
:
must put on incorruption, and this mortal must put on im-

mortality."* Moreover, they ask that their reproach may
—
be taken away that is, that they may be cleansed from
their sins for the reproach is the original sin which is taken
:
away in baptism, and they begin to be called Christian men,

1 John iii. 34, 35. 2 1 Tim. iii. 15.
3 Isa. iv. 1. * 1 Cor. xv. 53.
;:;
whicli is, " Let thy name be called upon us." Therefore
in these seven churches, of one catholic church are believers,
because it is one in seven by the quality of faith and elec-
tion. Whether writing to them who labour in the world,
and live-*- of the frugality of their labours, and are patient,
and when they see certain men in the church wasters, and per-
nicious, they hear them, lest there should become dissension,
he yet admonishes them by love, that in what respects their
faith is deficient they should repent ; or to those who dwell
in cruel places among persecutors, that they should continue
faithful ; or to those who, under the pretext of mercy, do
unlawful sins in the church, and make them manifest to be
done by others ; or to those that are at ease in the church ;
or to those w^ho are negligent, and Christians only in name

or to those who are meekly instructed, that they may bravely
persevere in faith ; or to those who study the Scriptures,
and labour to know the mysteries of their announcement,
and are unwilling to do God's work that is mercy and love
to all he urges penitence, to all he declares judgment.
From the Second Chapter.
2. " I know thy wôrks, and thy labour, and thy patience."]
In the first epistle He speaks thus: I know that thou sufferest
and workest, I see that thou art patient ; think not that I am
staying long from thee.
" And that thou canst not bear them that are evil, and
who say that they are Jews and are not, and thou hast found
them liars, and thou hast patience for my name's sake."]
All these things tend to praise, and that no small praise
and it behoves such men, and such a class, and such elected
persons, by all means to be admonished, that they may not
be defrauded of such privileges granted to them of God.
These few things He said that He had against them.
4, 5. " And thou hast left thy first love remember whence :
thou hast fallen."] He who falls, falls from a height there- :
fore He said ivhence : because, even to the very last, works

of love must be practised; and this is the principal com-
^ "Operantur," conjectured to be " vivynt."
;
400 VICTORINUS BISHOP OF PETAU
mandment. Finally, unless this is done, He threatened to

remove their candlestick out of its place, that is, to disperse
the congregation.
6. " This thou hast also, that thou hatest the deeds of the
Nicolaitanes."] But because thou thyself hatedst those who
hold the doctrines of the Nicolaitanes, thou expectest praise.
Moreover, works of the Nicolaitanes, which He
to hate the
Himself But the works of
also hated, this tends to praise.
the Nicolaitanes were in that time false and troublesome
men, who, as ministers under the name of Nicolaus, had
made for themselves a heresy, to the effect that what had
been offered to idols might be exorcised and eaten, and that
whoever should have committed fornication might receive
peace on the eighth day. Therefore He extols those to
whom He is writing; and to these men, being such and so
great, He promised the tree [of life], which is in the para-
dise of His God.
The following epistle unfolds the mode of life and habit of
another order which follows. He proceeds to say :
9. " I know thy tribulation and thy poverty, but thou art
rich."] For He knows that with such men there are riches
hidden with Him, and that they deny the blasphemy of the
Jews, who say that they are Jews and are not; but they are
the synagogue of Satan, since they are gathered together by
Antichrist ; and to them He says :
10. "Be thou faithful unto death."] That they should

continue to be faithful even unto death.
11. " He that shall overcome, shall not be hurt by the
second death."] That is, he shall not be chastised in hell.
The third order of the saints shows that they are men who
who are not
are strong in faith, and afraid of persecution
but because even among them there are some who are in-
clined to unlawful associations, He says :

14-16. " Thou hast there some who hold the doctrine of
Balaam, who taught in the case of Balak that he should put
a stumbling-block before the children of Israel, to eat and to
commit fornication. So also hast thou them who hold the
doctrine of the Nicolaitanes ; but I will fight with them with
:
the sword of my mouth."] That is, I will say what I shall

command, and I will tell you what you shall do. For
Balaam,^ with his doctrine, taught Balak to cast a stumbling-
block before the eyes of the children of Israel, to eat what
was sacrificed to idols, and to commit fornication, a thinn; —
which is known to have happened of old. For he gave this
advice to the king of the Moabites, and they caused stumblincr
to the people. Thus, says He, ye have among you those
who hold such doctrine and under the pretext of mercy^ you
;
would corrupt others.

17. " To him that overcometh I will give the hidden
manna, and I will give him a white stone."] The hidden
manna is immortality ; the white gem is adoption to [be]
the son of God; the new name written on the stone is
''
Christian."
The fourth class intimates the nobility of the faithful, who
labour daily, and do greater wôrks. But even among them
also He shows that there are men of an easy disposition to
grant unlawful peace, and to listen to new forms of prophesy-
ing ; and He reproves and warns the others to whom this
is not pleasing, wdio know the wickedness opposed to them :
for which evils He purposes to bring upon the head of the

faithful both sorrows and dangers and therefore He says ;
upon you any other burden."] That

24. " I will not put
is, I have not given you laws, observances, and duties, which
is another burden.
25, 2Q. " But that which ye have, hold fast until I come ;
and he that overcometh, to him will I give power over all

peoples."] That is, him I will appoint as judge among the
rest of the saints.
28. " And I will give him the morning star."] To wit,
the first resurrection. He promised the morning star, which
drives away the night, and announces the light, that is, the
beginning of day.
From the TIdrd Chapter.
The fifth class, company, or association of saints, sets forth

^ Num. xxiii.
TERT. —VOL. III. 2 C

:
men who are careless, and wlio are carrying on in the world
other transactions than those which they ought — Christians
only in name. And therefore He exhorts them that by any
means they should be turned away from negligence, and be
saved and to this effect He says
; :
2. ^'
Be watchful, and strengthen the other things wdiich
were ready to die for I have not found thy works perfect
;
before God." ] For it is not enough for a tree to live and

to have no fruit, even as it is not enough to be called a
Christian and to confess Christ, but not to have Himself in
our work, that is, not to do His precepts.
The sixth class is the mode The
of life of the best election.
habit of saints is set forth ; who are lowly in
of those, to wit,
the world, and unskilled in the Scriptures, and who hold the
faith immoveably, and are not at all broken down by any
chance, or withdrawn from the faith by any fear. There-
fore He says to them :
8. " I have set before thee an open door, because thou

hast kept the word of my patience."] In such little strength.
10. "And I will keep thee from the hour of temptation."]
That they may know His glory to be of this kind, that they
are not indeed permitted to be given over to temptation.
12. " He that overcometh shall be made a pillar in the
temple of God."] For even as a jîllar is an ornament of
the building, so he wdio perseveres shall obtain a nobility in
the church.
Moreover, the seventh association of the church declares
that they are rich men placed in positions of dignity, but
believing that they are rich, among whom indeed the
Scriptures are discussed in their bedchamber, while the
faithful are outside ; and they are understood by none,
although they boast themselves, and say that they know all
things, —endowed with the confidence of learning, but ceasing

from its labour. And thus He says :
15. "That they are neither cold nor hot."] That is,
neither unbelieving nor believing, for they are all things to

all men. And because he who is neither cold nor hot, but
lukewarm, gives nausea, He says
16. "I will vomit thee out of my mouth."] Althouo-h

nausea is hateful, still it hurts no one; so also is it with
men of this kind when they have been cast forth. But be-
cause there is time of repentance, He says :
18. "I persuade thee to buy of me gold tried in the fire."]

That is, that in whatever manner you can, you should suffer
for the Lord's name tribulations and passions.
^'
And anoint thine eyes with eye-salve."] That what
you gladly know by the Scripture, you should strive also to
do the work of the same. And because, if in these w\ays
men return out of great destruction to great repentance, they
are not only useful to themselves, but they are able also to
be of advantage to many. He promised them no small re-
ward, — to sit, namely, on the throne of judgment.
From the Fourth Chapter.

" After this, I beheld, and,
lo, a door wâs opened in heaven."]
The new announced as an opened door in heaven.

testament is
"And the first voice which I heard [was], as it were, of a

trumpet talking wath me, saying, Come up hither."] Since
the door is shown to be opened, it is manifest that previously
it had been closed to men. And it was sufficiently and fully
laid open w^hen Christ ascended wîth His body to the Father
into heaven. Moreover, the first voice w^hich he had heard
when he says that it spoke with him, without contradiction
condemns those who say that one spoke in the prophets, an-
other in the gospel ; Himself who comes,
since it is rather He
that is the same who spoke For John was
in the prophets.
of the circumcision, and all that people which had heard
the announcement of the Old Testament was edified with
his word.
"That very same voice," said he, "that I had heard, that
said unto me, Come up hither."] That is the Spirit, whom
a little before he confesses that he had seen walldns: as the
Son man in the midst of the golden candlesticks. And
of
he now gathers from Him wdiat had been foretold in simili-
tudes by the law, and associates with this scripture all the
former prophets, and opens up the Scriptures.' And because
: :
404 VICTOPJNUS BISHOP OF PETA U
our Lord invited in His own name all believers into heaven,
He forthwith poured out the Holy Spirit, who should bring
them to heaven. He says :
2. ^'Immediately I was in the Spirit."] And since the

mind of the faithful opened by the Holy Spirit, and that
is
is manifested to them which Avas also foretold to the fathers,

he distinctly says
" And, behold, a throne was set in heaven."] The throne
set : what is it but the throne of judgment and of the
King ?
3. "And He
that sate upon the throne was, to look upon,
like a jasper and a sardine stone."] Upon the throne he says
that he saw the likeness of a jasper and a sardine stone. The
jasper is of the colour of water, the sardine of fire. These
two are thence manifested to be placed as judgments upon
God's tribunal until the consummation of the world, of which
judgments one is already completed in the deluge of wâter,
and the other shall be completed by fire.
" And there was a rainbow about the throne."] Moreover,
the rainbow round about the throne has the same colours.
The rainbow is called a bow from what the Lord spake to
Noah and to his sons,^ that they should not fear any further
deluge in the generation of God, but fire. For thus He says
I will place my bow in the clouds, that ye may now no longer
fear water, but fire.
6. "And before the throne there was, as it wêre, a sea of
glass like to crystal."] That is the gift of baptism which He

sheds forth through His Son in time of repentance, before
He executes judgment. It is therefore before the throne,
that is, the judgment. And wdien he says a sea of glass like
to crystal, he shows that it is pure water, smooth, not agitated
by the wind, not flowing down as on a slope, but given to be
immoveable as the house of God.
" And round about the throne were four living creatures."]
The four living creatures are the four Gospels.
7-10. "The first living creature was like to a lion, and
the second was like to a calf, and the third had a face like
1 Gen. ix.
ON THE APOCALYPSE OF JOHN, 405
to aman, and the fourtli was like to a flying eagle; and they
had six wings, and round about and within they were full of
eyes and they had no rest, saying. Holy, holy, holy, Lord
;
Omnipotent. And the four and twenty elders, falling down

before the throne, adored God."] The four and twenty elders
are the twenty-four books of the prophets and of the law,
which give testimonies of the judgment. Moreover, also,
—
they are the twenty-four fathers twelve apostles and twelve
patriarchs. And in that the living creatures are different
in appearance, this is the reason : the living creature like
to a lion designates Mark, in whom is heard the voice of the
lion roaring in the desert. And in the fiOTre of a man,
Matthew strives to declare to us the genealogy of Mary, from
whom Christ took flesh. Therefore, in enumerating from
Abraham to David, and thence to Joseph, he spoke of Him
as if of a man : therefore his announcement sets forth the
image of a man. Luke, in narrating the priesthood of
Zacharias as he offers a sacrifice for the people, and the
angtl that appears to him with respect of the priesthood,
and the victim in the same description bore the likeness of
a calf. John the evangelist, like to an eagle hastening on
uplifted wings to greater heights, argues about the Word of
God. Mark, therefore, as an evangelist thus beginning,
"The beginning of the gospel of Jesus Christ, as it is
written in Isaiah the prophet;"^ "The voice of one crying
in the wilderness,"^ —
has the effigy of a lion. And Matthew,
" The book of the generation of Jesus Christ, the son of
David, the son of Abraham:"^ this is the form of a man.
But Luke said, "There was a priest, by name Zachariah,
of the course of Abia, and his wife was of the daughters of
Aaron :"^ this is the likeness of a calf. But John, when he
begins, ^^Li the beginning was the Word, and the Word
was with God, and tlie Word was God,"^ sets forth the like-
ness of a flying eagle. Moreover, not only do the evangelists
express their four similitudes in their [respective] openings
of the Gospels, but also the Word itself of God the Father
1 Mark i. 3. ^ jg^^ ^l. 3. ^ Matt. i. 1.
* Luke i. 5. ^ John i. 1.
406 VICTOPJNUS BISHOP OF PETAU
Omnipotent, which is His Son our Lord Jesus Christ, bears

the same likeness in the time of His advent. When He
preaches to us, He is, as it were, a lion and a lion's whelp.
And when for man's salvation He
was made man to over-
come death, and to set all and that He offered
men free,
Himself a victim to the Father on our behalf. He was called
a calf. And that He overcame death and ascended into the
heavens, extending His wings and protecting His people. He
was named a flying eagle. Therefore these announcements,
although they are four, yet are one, because it proceeded
from one mouth. Even as the river in paradise, although
one, was divided into four heads. Moreover, that for the
it is
announcement of the New Testament those living creatures

had eyes within and without, shows the spiritual providence
which both looks into the secrets of the heart, and beholds
the things which are coming after that are within and
without.
8. " Six wings."] These are the testimonies of the books
of the Old Testament. Thus, twenty and four make as
many as there are elders sitting upon the thrones. But as
an animal cannot fly unless it have wings, so, too, the an-
nouncement of the New Testament o crains no faith unless it
have the fore-announced testimonies of the Old Testament,

by which it is lifted from the earth, and flies. For in every
case, what has been told before, and is afterwards found to
have happened, that begets an undoubting faith. Again,
also, if wings be not attached to the living creatures, they
have nothing whence they may draw their life. For unless
what the prophets foretold had been consummated in Christ,
their preaching was vain. For the catholic church holds
those things which were both before predicted and afterwards
accomplished. And it flies, because the living animal is
reasonably lifted up from the earth. But to heretics who

do not avail themselves of the prophetic testimony, to them
also there are present living creatures ; but they do not fly,
because they are of the earth. And to the Jews who do not
receive the announcement of the New Testament there are
present wings; but they do not fly, that is, they bring a vain
;
prophesying to men, not adjusting facts to their words. And

the books of tlie Ohl Testament that are received are twenty-
fom-, which you will find in the epitomes of Theodore. But,
moreover (as we have said), four and twenty elders, patriarchs
and apostles, are to judge His people. For to the apostles,
when they asked, saying, ^' We have forsaken all that we
had, and followed Thee: what shall we have?" our Lord
replied, ^'When the Son of man shall sit upon the throne
of His glory, ye also shall sit upon twelve thrones, judging
the twelve tribes of Israel." ^ But of the fathers also who
should judge, says the patriarch Jacob, "Dan also himself
shall judge his people among his brethren, even as one of the
^
tribes in Israel."
5. "And from the throne proceeded lightnings, and voices,
and thunders, and seven torches of fire burning."] And the

lightnings, and voices, and thunders proceeding from the
throne of God, and the seven torches of fire burning, signify
announcements, and promises of adoption, and threatenings.
For lightnings signify the Lord's advent, and the voices
the announcements of the New Testament, and the thunders,
that the words are from heaven. The burning torches of
fire [signify] the gift of the Holy Spirit, that it is given by
the wood of the passion. And when these things were doing,
he says that all the elders fell dovv'n and adored the Lord
w^hile the living creatures —that is, of course, the actions re-
corded in the Gospels and the teaching of the Lord gave —
Him In that they had fulfilled the word
glory and honour.'^
that had been previously foretold by them, they worthily
and with reason exult, feeling that they have ministered the
mysteries and the word of the Lord. Finally, also, because
He had come who should remove death, and who alone was
worthy to take the crown of immortality, all for the glory of
His most excellent doing had crowns.
10. " And they cast their crowns under His feet."] That
is, on account of the eminent glory of Christ's victory, they
1 Matt. xix. 27, 28. - Gen. xlix. 16.

3 The living creatures are Leld to be the Gospels, or the acts and
teaching of onr Lord narrated in them.
—
408 VICTORIJSJUS BISHOP OF PETAU
cast all their victories feet. This is what in the

under His
gospel the Holy consummated by showing. For when
Spirit
about finally to suffer, our Lord had come to Jerusalem, and
the people had gone forth to meet Him, some strewed the
road with palm branches cut down, others threw down their
garments, doubtless these were setting forth two peoples
the one of the patriarchs, the other of the prophets ; that is
to say, of the great men who had any kind of palms of their
victories against sin, and cast them under the feet of Christ,
the victor of all. And the palm and the crown signify the
same things, and these are not given save to the victor.
From the Fifth Chapter.
1. ''
And I saw in the right hand of Him that sate upon
the throne, a book written wathin and without, sealed with
seven seals."] This book signifies the Old Testament, which
has been given into the hands of our Lord Jesus Christ, who
received from the Father judgment.
2, 3.
" And I saw an angel full of strength proclaiming
with a loud voice. Who
worthy to open the book, and to
is
loose the seals thereof ? And

no one was found worthy,
neither in the earth nor under the earth, to open the book."]
Now to open the book is to overcome death for man.
4. " There was none found worthy to do this."] Neither
among the angels of heaven, nor among men in earth, nor
among the souls of the saints in rest, save Christ the Son of
God alone, whom he says that he saw as a Lamb standing as
it were slain, having seven horns. What had not been then
announced, and what the law had contemplated for Him by
its various oblations and sacrifices, it behoved Himself to
fulfil. And because He Himself was the testator, who had

overcome death, it was just that Himself should be appointed
the Lord's heir, that He should possess the substance of the
dying man, that is, the human members.
5. " Lo, the Lion of the tribe of Judah, the root of David,
hath prevailed."] We read in Genesis that this lion of the
tribe of Judah hath conquered, when the patriarch Jacob
says, " Judah, thy brethren shall praise thee ; thou hast lain
down and slept, and hast risen up again as a lion, and as a

lion's whelp." ^ For He is called a lion for the overcomin<^
of death but for the suffering for men He was led as a
;
lamb to the slaughter. But because He overcame death,

and anticipated the duty of the executioner, He was called
as it were slain. He therefore opens and seals again the
testament, which He Himself had sealed. The legislator
Moses intimating this, that it behoved Him to be sealed and
concealed, even to the advent of His passion, veiled his face,
and so spoke to the people showing that the words of his
;
announcement were veiled even to the advent of his time.

For he himself, when he had read to the people, having
taken the wool purpled with the blood of the calf, with
water sprinkled the whole people, saying, ''
This is the blood
of His testament who hath purified you." ^ It should there-
fore be observed that the Man is accurately announced, and
that all things combine into one. For it is not sufficient that
that law is spoken of, but it is named as a testament. For
no law is called a testament, nor is anything else called a
testament, save what persons make who are about to die.
And whatever is within the testament is sealed, even to the
day of the testator's death. Therefore it is with reason that
it is only sealed by the Lamb slain, who, as it were a lion,
has broken death in pieces, and has fulfilled what had been
foretold ; and has delivered man, that is, the flesh, from
death, and has received as a possession the substance of the
dying person, that is, of the human members that as by one ;
body all men had fallen under the obligation of its death, also
by one body all believers should be born again unto life, and
rise again. Eeasonably, therefore. His face
is opened and
unveiled to Moses and therefore He is called Apocalypse,

;
Eevelation. For now His book is unsealed now the offered —

victims are perceived —now the fabrication of the priestly
chrism moreover the testimonies are openly understood.
;
8, " Twenty-four elders and four living creatures,

9.
having harps and phials, and singing a new song."] The

proclamation of the Old Testament associated with the New,
1 Gen. xlix. 8, 9. 2 Ex. xxiv. 7, 8.
410 VICTOBINUS BISHOP OF PETAU
points out the Christian people singing a new song, that is^
bearing their confession publicly. a new thing that It is
the Son of God should become man. It is a new thing to

ascend into the heavens with a body. It is a new thing to
give remission of sins to men. It is a new thing for men to
be sealed with the Holy Spirit. It is a new thing to receive
the priesthood of sacred observance, and to look for a king-
dom unbounded promise. The harp, and the chord
of
stretched on its wooden frame, signifies the flesh of Christ
linked with the wood of the passion. The phial signifies

confession, and the race of the new priesthood. But it is the
praise of many angels, yea, of all, the salvation of all, and the
testimony of the universal creation, bringing to our Lord
tlianksîvins^ for the deliverance of men from the destruction
of death. The unsealing of the seals, as we have said, is
the opening of the Old Testament, and the foretelling of
the preachers of things to come in the last times, which,
although the prophetic Scripture speaks by single seals, yet
by all the seals opened at once, prophecy takes its rank.
From the Sixth Chapter.
1, 2. '' And when the Lamb had opened one of the seven
seals, I saw, and heard one of the four living creatures say-
ing, Come and see. «And, lo, a white horse, and He who sate
upon him had a bow."] The first seal being opened, he says
that he saw a white horse, and a crowned horseman having a
bow. For this was at first done by Himself. For after the
Lord ascended into heaven and opened all things. He sent
the Holy Spirit, whose words the preachers sent forth as
arrows reaching to the human heart, that they might over-
come unbelief. And the crown on the head is promised to
the preachers by the Holy Spirit. The other three horses
very plainly signify the wars, famines, and pestilences
announced by our Lord in the Gospel. x\nd thus he says
that one of the four living creatures said (because all four
are one), " Come and see." " Come" is said to him that is
invited to faith ;
" see " is said to him who saw not. Tlierc-
fore the white horse is the word of preaching with the Holy
: :
Spirit sent into the world. For the Lord

This gospel says, '^
shall be preached throughout the whole world for a testimony

•
to all nations, and then shall come the end."
3, 4.
''
And when He had
opened the second seal, I Heard
the second living creatureCome and see. And
saying,
there went out another horse that was red, and to him that
sate upon him was given a great sword." ] The red horse,
and he that sate upon him, having a sword, signify the coming
wars, as we read in the Gospel " For nation shall rise against
:
nation, and kingdom against kingdom ; and there shall be great

earthquakes in [divers] places."^ This is the ruddy horse.
5. '' And wdien He had opened the third seal, I heard the
third living creature saying, Come and see. And, lo, a black
horse; and he who sate upon it had a balance in his hand."]
The black horse signifies famine, for the Lord says, '•
There
shall be famines in [divers] places;" but the\vordis specially
extended to the times of Antichrist, when there shall be a
great famine, andwhen all shall be injured. Moreover, the
balance in the hand is the examining scales, wherein He
might show forth the merits of every individual. He then
says
6. " Hurt not the wine and the oil."] That is, strike not
the spiritualman with thy inflictions. This is the black horse.
7. 8. " And when He had opened the fourth seal, I heard
the fourth living creature saying, Come and see. And, lo, a
pale horse; and he who sate upon him wâs named Death."]
For the and he wdio sate upon him bore the name
pale horse
of Death. These same things also the Lord had promised
among the rest of the coming destructions great pestilences —
and deaths ; since, moreover, he says
"And hell followed him."] That is, it was waiting for
the devouring of many unrighteous souls. This is the pale
horse.
9. " And when He had
opened the fifth seal, I saw under
the altar the souls of them
that were slain."] He relates
that he saw under the altar of God, that is, under the earth,
the souls of them that were slain. For both heaven and
1 Matt. xxiv. 14. 2 l^^j^^ ^xi, 10, 11.
a
412 VICTOIUNUS BISHOP OF PETAU
earth are called God's altar, as saitli the law, commanding

in the symbolical form of the truth two altars to be made, —
golden one within, and a brazen one without. But we per-
ceive that the golden altar is thus called heaven, by the testi-
mony that our Lord bears to it for He says, '^ Yv^lien thou ;
bringest thy gift to the altar " (assuredly our gifts are the
prayers which we offer), " and there rememberest that thy
brother hath ought against thee, leave there thy gift before
the altar." ^ Assuredly prayers ascend to heaven. Therefore
heaven is understood to be the golden altar which was within ;
for the priests also were accustomed to enter once in the

year — as they who had the anointing — to the golden altar,
the Holy Spirit signifying that Christ should do this once for
all. As the golden altar is acknowledged to be heaven, so
also by the brazen altar is understood the earth, under wliich
is the Hades, —
a region withdrawn from punishments and
and a place of repose for the saints, wherein indeed
fires,
the righteous are seen and heard by the wicked, but they
cannot be carried across to them. He who sees all things
would have us to know that these saints, therefore — that is,
the souls of the slain — are askinaj for veno;eance for their
blood, that is, of their body, from those that dwell upon the
earth ; but because in the last time, moreover, the reward of
the saints will be perpetual, and the condemnation of the
wicked shall come, it was told them to wait. And for a
solace to their body, there were given unto each of them
white robes. They received, says he, white robes, that is, the
gift of the Holy Spirit.
12. "And I saw, when He had opened the sixth seal, there
was a great earthquake."] In the sixth seal, then, was a
great earthquake : this is that very last persecution.
''And the sun became black as sackcloth of hair."] The

sun becomes as sackcloth ; that is, the brightness of doctrine
will be obscured by unbelievers.
" And the entire moon became as blood,"] By the moon
of blood is set forth the church of the saints as pouring out
her blood for Christ.
1 Matt. V. 23, 24.
13. " And the stars fell to the earth."] The falling of
the stars are the faithful who are troubled for Christ's sake.
" Even as a fig-tree casteth her untimely figs."] The fig-
tree, when shaken, loses its untimely figs —when men are
separated from the church by persecution.
14. " And the heaven withdrew as a scroll that is rolled
up."] For the heaven to be rolled away, that is, that the
church shall be taken away.
" And every mountain and the islands were moved from
their places."] Mountains and islands removed from their
places intimate that in the last persecution all men departed
from their places ; that is, that the good will be removed,
seeking to avoid the persecution.
From the Seventh Chcqjter,
2. '^
And I saw another angel ascending from the east,
having the seal of the living God."] He speaks of Ellas
the prophet, who is the precursor of the times of Antichrist,
for the restoration and establishment of the churches from
the great and intolerable persecution. We read that these
things are predicted in the opening of the Old and New
Testament ; for He says by Malachi :
" Lo, I will send to you
Ellas the Tishbite, to turn the hearts of the fathers to the
children, according to the time of calling, to recall the Jews
to the faith of the people that succeed them."^ And to that
end He shows, as wê have said, that the number of those
that shall believe, of the Jews and of the nations, is a great
multitude which no man was able to number. Moreover,
we read Gospel that the prayers of the church are
in the
sent from heaven by an angel, and that they are received
against wrath, and that the kingdom of Antichrist is cast out
and extinguished by holy angels ; for He says :
'^
Pray that
ye enter not into temptation : for there shall be a great
affliction, such as has not been from the beginning of the
wôrld ; and except the Lord had shortened those days, no
flesh should be saved." ^ Therefore He shall send these seven
great archangels to smite the kingdom of Antichrist ;
'
for He
1 Mai. iv. 5, 6. ^ ^{.^^^ xiii. 18-20.
;
414 VICTOPdNUS BISHOP OF PETA U
Himself also thus said " Then the Son of man shall send
:
His messengers and they shall gather together His elect

;
from the fonr corners of the wind, from the one end of
heaven even to the other end thereof."-^ For, moreover, He
previously says by the prophet ^'
Then shall there be peace
:
for our land, when there shall arise in it seven shepherds and
eight attacks of men; and they shall encircle Assur," that
is, Antichrist, "in the trench of Nimrod,"^ that is, in the
nation of the devil, by the spirit of the church. Similarly

when the keepers of the house shall be moved. Moreover,
the Lord Himself, in the parable to the apostles, when the
labourers had come to Him and Lord, did not we sow
said, *^
good seed in Thy field? whence, then, hath it tares? answered

them. An enemy hath done this. And they said to Him,
Lord, wilt Thou, then, that we go and root them up ? And
He said, Nay, but let both grow together until the harvest
and in the time of the harvest I will say to the reapers, that
they gather the tares and make bundles of them, and burn
them with fire everlasting, but that they gather the v/heat
into my barns." ^ The Apocalypse here shows, therefore,
that these reapers, and shepherds, and labourers, are the
angels. And the trumpet is the word of power. And
although the same thing recurs in the phials, still it is not
said as if it occurred twice, but because what is decreed by
the Lord to happen shall be once for all for this cause it ;
is said twice. What, therefore. He said too little in the

trumpets, is here found in the phials. We must not regard
the order of what is said, because frequently the Holy Spirit,
when He has traversed even to the end of the last times,
returns again to the same times, and fills up what He had
[before} failed to say. Nor must we look for order in the
Apocalypse but we must follow the meaning of those things
;
which are prophesied. Therefore in the trumpets and phials

is signified either the desolation of the plagues that are sent
upon the earth, or the madness of Antichrist himself, or the
cutting off of the peoples, or the diversity of the plagues,
or the hope in the kingdom of the saints, or the ruin of
1 Mark xiii. 27. ^ mjc. v. 5, 6. ^ j^f.^tt. xiii. 27-30.
states, or the great overthrow of Babylon, that is, tlie Roman

state.
9. "After this I beheld, and, lo, a great" multitude, which

no man was able to number, of every nation, tribe, and
people, and tongue, clothed with white robes."] What the
great multitude out of every tribe implies, is to show the
number of the elect out of all believers, who, being cleansed
by baptism in the blood of the Lamb, have made their robes
white, keeping the grace which they have received.
From the Eighth Chapter.
1. " And when He

had opened the seventh seal, there was
silence in heaven for about half an hour."] Whereby is sig-
nified the bemnnincr of everlastins; rest; but it is described
as partial, because the silence being interrupted, he repeats it
in order. For if the silence had continued, here would be
an end of his narrative.
13. " And I saw an angel flying through the midst of
heaven."] By the angel flying through the midst of heaven
is signified the Holy Spirit bearing witness in two of the
prophets that a great wrath of plagues was imminent. If by

any means, even in the last times, any one should be willing
to be converted, any one might even still be saved.
From the Ninth Chapter,
13, 14. " And I heard a voice from the four horns of the
golden altar which is in the presence of God, saying to the
sixth angel which had the trumpet, Loose the four angels."]
That is, the four corners of the earth which hold the four
winds.
" Which are bound in the great river Euphrates."] By
the corners of the earth, or the four winds across the river
Euphrates, are [meant] four nations, because to every nation
is sent an angel ; as said the law, " He determined them by
^ until the number of the
the number of the angels of Gcd,"
saints should be filled up. They do not overpass their bounds,
because at the last they shall come with Antichrist,
1 Deut. xxxii. 8.
41G VICTOFJNUS BISHOP OF PETAU
From the Tenth Chapter,
1, 2.
''
saw another mighty angel coming down from
I
heaven, clothed with a cloud and a rainbow was upon his;
head, and his face was as it were the sun, and his feet as
pillars of fire and he had in his hand an open book and
: :
he set his right foot upon the sea, and his left foot upon the
earth."] He signifies that that mighty angel who, he says,
descended from heaven, clothed with a cloud, is our Lord, as
we have above narrated.
''His face was as it were the sun."] That is, with respect
to the resurrection.
" Upon head was a rainbow."] He points to the judg-
his
ment which executed by Him, or shall be.
is
" An open book."'] A

revelation of works in the future
judgment, or the Apocalypse which John received.
" His feet,"] as we have said above, are the apostles. For
that both things in sea and land are trodden under foot by
Him, signifies that all things are placed under His feet.
Moreover, he calls Him an angel, that is, a messenger, to
wit, of the Father for He is called the Messenger of great
;
counsel. He says also that He cried with a loud voice.

The great voice is to tell the words of the Omnipotent God
of heaven to men, and to bear witness that after [the gate
of] penitence is closed there will be no hope subsequently.
3. " Seven thunders uttered their voices."] The seven

thunders uttering their voices signify the Holy Spirit of
sevenfold power, who through
the prophets announced all
things to come, and by His voice John gave his testimony in
the world but because he says that he was about to write
;
the things which the thunders had uttered, that is, whatever
things had been obscure in the announcements of the Old
Testament; he is forbidden to write them, but he was charged
to leave them sealed, because he is an apostle, nor was it
fitting that the grace of the subsequent stage should be given
in the first. " The time," says he, " is at hand." For the -^
apostles, by powers, by signs, by portents, and by mighty

1 Rev. i. 3, xxii. 10.
:
works, have overcome unbelief. After them there is now

given to the same completed churches the comfort of having
the prophetic Scriptures subsequently interpreted, for I said
that there would be interpreting prophets after [the apostles].
For the And he placed in the church indeed^
apostle says: "
first, apostles secondly, prophets
; thirdly, teachers," ^ and
;
the rest. And in another place he says " Let the prophets :
speak two or three, and let the others judge." ^ And he says
''Every woman that prayeth or prophesleth with her head un-
covered, dishonoureth her head."^ And when he says, ^' Let
the prophets speak two or three, and let the others judge," he
is not speaking in respect of the catholic prophecy of things
unheard and unknown, but of things both announced and

known. But let them judge whether or not the interpreta-
tion is consistent with the testimonies of the prophetic utter-
ance. It is plain, therefore, that to John, armed as he was
with superior virtue, this was not necessary, although the
body of Christ, which is the church, adorned with His
members, ought to respond to its position.
10. " I took the book from the hand of the anrjel, and ate
it up."] To take the book and eat it up, is, when exhibition.
of a thing is made to one, to commit it to memory.
" And it was in my mouth as sweet as honey."] To be
sweet in the mouth is the reward of the preaching of the
speaker, and is most pleasant to the hearers but it is most ;
bitter both to those that announce it, and to those that per-
severe in its commandments through suffering.
IL " And He says unto me. Thou must again prophesy
to the peoples, and to the tongues, and to the nations, and
to many kings."] He says this, because when John said
these things he was in the island of Patmos, condemned to
the labour of the mines by Caesar Domitian. There, there-
fore, he saw the Apocalypse ; and when at length grown old,
he thought that he should receive his quittance by suffering,
Domitian being killed, all his judgments were discharged.
And John being dismissed from the mines, thus subsequently
delivered the same Apocalypse which he had received from
1 1 Cor. xii. 28. 2 i Cor. xiv. 2-1. ? 1 Cor. xi. 5.
TERT. — VOL. III. 2 D

—
God. This, therefore, is what He says : Thou must again

prophesy to all nations, because thou seest the crowds of
Antichrist rise up ; and against them other crowds shall
stand, and they shall fall by the sword on the one side and
on the other.
From the Eleventh Chapter.
1. And there was shown unto me a reed like unto a rod :

"
and the angel stood, saying, Rise, and measure the temple of
God, and the altar, and them that worship therein."] A reed
was shown like to a rod. This itself is the Apocalypse wliich
he subsequently exhibited to the churches for the Gospel of ;
the complete faith he subsequently wrote for the sake of our

salvation. For when Yalentinus, and Cerinthus, and Ebion,
and others of the school of Satan, were scattered abroad
throughout the world, there assembled together to him from
the neighbouring provinces all the bishops, and compelled
him himself also to draw up his testimony. Moreover, we
say that the measure of God's temple is the command of
God to confess the Father Almlo-htv, and that His Son
Christ was begotten by the Father before the beginning of
the ^Yorld, and was made man in very soul and flesh, both of
them having overcome misery and death; and that, when
received with His body into heaven by the Father, He shed
forth the Holy Spirit, the gift and pledge of immortality,
that He was announced by the prophets, He was described
by the law, He was God's hand, and the Word of the Father
from God, Lord over all, and founder of the world this is :
the reed and the measure of faith and no one worships the ;
holy altar save he who confesses this faith.

2. "The court which is within the temple leave out."]
The space which is called the court is the empty altar within
the walls : these beins^ such as were not necessary, he com-
manded to be ejected from the church.
" It is given to be trodden down by the Gentiles."] That
is, to the men of this world, that it may be trodden under foot
by the nations, or with the nations. Then he repeats about
the destruction and slaughter of the last time, and says :
ON TEE APOCALYPSE OF JOHN. 419
3. "They down for forty and two

shall tread the holy city
months ; and I my
two witnesses, and they shall
will give to
predict a thousand two hundred and threescore days clothed
in sackcloth."] That is, three years and six months : these
make forty-two months. Therefore their preaching is three
years and six months, and the kingdom of Antichrist as much
again.
5. "If any man will hurt them, fire proceedeth out of their
mouth, and devoureth their enemies."] That fire proceedeth

out of the mouth of those prophets against the adversaries,
bespeaks the power of the word. For all afilictions, however
many there are, shall be sent by their messengers in their
word. Many think that there is Elisha, or Moses, with
Elijah ; but both of these died ; while the death of Elijah is
not heard of, with whom

our ancients have believed that
all
it was Jeremiah. For even the very word spoken to him

testifies to him, saying, " Before I formed thee in the belly
I knew thee ; and before thou camest forth out of the womb
I sanctified thee, and I ordained thee a prophet unto the
nations."^ But he was not a prophet unto the nations; and
thus the truthful word of God makes it necessary, which it
has promised to set forth, that he should be a prophet to

the nations.
4. "These are the two candlesticks standinoj before the
Lord These two candlesticks and two olive
of the earth."]
trees He has to this end spoken
of, and admonished you that
if, when you have read of them elsewhere, you have not
understood, you may understand here. For in Zechariah,

one of the twelve prophets, it is thus written " These are :
the two olive trees and two candlesticks which stand in the
presence of the Lord of the earth ;"^ that is, they are in
paradise. Also, in another sense, standing in the presence
of the lord of the earth, that is, in the presence of Aiiti-
christ. Therefore they must be slain by Antichrist.
7. "And the beast which ascendeth from the abyss."]
After many plagues completed in the world, in the end he
says that a beast ascended from the abyss. But that he
^ Jer. i. 5. ^ Zech. iv. 14.
420 viCTonnws bishop of petau
shall ascend from the abyss is proved by many testimonies ;
for he says in the thirty-first chapter of Ezekiel :

" Behold,
Assur was a cypress in Mount Lebanon." Assur, deeply
rooted, was a lofty and branching cypress that is, a nume- —
—
rous people in Mount Lebanon, in the kingdom of king-
doms, that is, of the Komans. Moreover, that he says he
was beautiful in offshoots, he says he was strong in armies.
The water, he says, shall nourish him, that is, the many
thousands of men and the
wdiich were subjected to him ;
abyss increased him, that is, belched him forth. For even
Isaiah speaks almost in the same words moreover, that he ;
was in the kingdom of the Romans, and that he was among

the Caesars. The Apostle Paul also bears witness, for he
says to the Thessalonians : ^'Let him who now restraineth re-
strain, until he be taken out of the way
and then shall appear ;
that Wicked One, even he whose coming is after the working

of Satan, with signs and lying wonders." ^ And that they
might know that he should come who then was the prince,
he added " He already endeavours after the secret of mis-
:
—
chief"^ that is, the mischief which he is about to do he
strives to do secretly but he is not raised up by his own
;
power, nor by that of his father, but by command of God,

of which thing Paul says in the same passage " For this :
cause, because they have not received the love of God, He

will send upon them a s})irit of error, that they all may be
persuaded of a lie, who have not been persuaded of the
truth." ^ And Isaiah saith " While they waited for the light,
:
darkness arose upon them." ^ Therefore the Apocalypse sets

forth that these prophets are killed by the same, and on the
fourth day rise again, that none might be found equal to God.
8. " And their dead bodies shall lie in the streets of the
great city, which spiritually is called Sodom and Egypt."]
But He calls Jerusalem Sodom and Egypt, since it had be-
come the heaping up of the persecuting people. Therefore
it behoves us diligently, and with the utmost care, to follow
the prophetic announcement, and to understand what the
1 2 Thess. ii. 7, 8, 9. ^ 2 Thess. ii. 10.
3 2 Thess. ii. 11. " Isa. lix. 9,
Spirit from the Father both announces and anticIpateSj and

how, when He has gone forward to the last times, He again
repeats the former ones. And now, what He will do once
for all. He sometimes sets forth as if it were done; and
unless you understand this as sometimes done, and sometimes
as about to be done, you will fall into a great confusion.
Therefore the interpretation of the following sayings has
shown therein, that not the order of the reading, but the
order of the discourse, must be understood.
19. ^'And the temple of God was opened which is in
heaven."] The temple opened is a manifestation of our
Lord. For the temple of God is the Son, as He Himself
says '^ Destroy this temple, and in three days I will raise it
:
up." And when the Jews said, "Forty and six years was
this temple in building," the evangelist says, " He spake of
^
the temple of His body."
"And there was seen in His temple the ark of the Lord's
testament."] The preaching of the gospel and the forgive-
ness of sins, and all the gifts whatever that came with Plim,
he says, appeared therein.
From the Twelfth Chapter.
1. "And there was seen a great sign in heaven. A woman

clothed with the sun, and the moon under her feet, and on
her head a crown of twelve stars. And beino: with child,
she cried out travailino-, and bearini:^ torments that she niinht
bring forth."] The woman clothed with the sun, and having
the moon under her feet, and wearing a crown of twelve
stars upon her head, and travailing in her pains, is the
ancient church of fathers, and prophets, and saints, and
apostles, which had the groans and torments of its longing
until it saw that Christ, the fruit of its people according to
the flesh long promised to it, had taken flesh out of the self-
same people. Moreover, being clothed with the sun inti-
mates the hope of resurrection and the glory of the promise.
And the moon intimates the fall of the bodies of the saints
under the obligation of death, which never can fail. For even
1 John ii. 19, 20, 21.
:
as life is diminished, so also it is increased. Nor

is the hope
of those tliat sleep extinguished absolutely, as some think,

but they have in their darkness a light such as the moon.
And the crown of twelve stars signifies the choir of fathers,
according to the fleshly birth, of whom Christ was to take
flesh.
3. " And there appeared another sign in heaven ; and

behold a red dragon, having seven heads."] Now, that he
says that this dragon was of a red colour — that is, of a
purple colour —the result of his work gave him such a colour.
For from the beginning (as the Lord says) he was a murderer;
and he has oppressed the wdiole of the human race, not so
much by the obligation of death, as, moreover, by the various
forms of destruction and fatal mischiefs. His seven heads
w-ere the seven kings of the Romans, of whom also is Anti-
christ, as we have said above.
" And ten horns."] He says that the ten kings in the
latest times are the same as these, as we shall more fully
set forth there.
4. " And his tail drew the third part of the stars of
heaven, and cast them upon the earth."] Now^, that he âys
that the dragon's tail drew the third part of the stars of
heaven, this may be taken in two ways. For many think
that he may be able to seduce the third part of the men who
believe. But it should more truly be understood, that of the
angels that were subject to him, since he was still a prince
when he descended from his estate, he seduced the third
part therefore what we said above, the Apocalypse says.
;
" And the dragon stood before the woman who was be-
ginning to bring forth, that, when she had brought forth,
lie might devour her cliild."] The red dragon standing and
desiring to devour her cliild wdien she had brought him
forth, is the devil, —
to wit, the traitor angel, who thought
that the perishing of all men would be alike by death ; but
He, who was not born of seed, owed nothing to death
wherefore he could not devour Him — that is, detain Him
in death —for on the third day He rose again. Finally, also,
and before He suffered, he approached to tempt Him as
man ; but when he found that He was not what he thouglit

Him to be, he departed from Him, even till the time.
Whence it is here said :
5. "And she brought forth a son, who begins to rule all

nations with a rod of iron."] The rod of iron is the sword
of persecution.
''
I saw that all men withdrew from his abodes."] That
is, the good will be removed, flying from persecution.
" And her son was caught up to God, and to His throne."]
We read also in the Acts of the Apostles that He was caught
up to God's throne, just as speaking with the disciples He
was caught up to heaven.
6. "But the woman fled into the wilderness, and there
were given two great eagle's wings."]
to her The aid of
the great eagle's wings —
to Vv'it, the gift of prophets was —
given to that catholic church, whence in the last times a
hundred and forty-four thousands of men should believe on
the preaching of EHas ; but, moreover, he here says that the
rest of the people shouldbe found alive on the coming of
the Lord. Lord says in the Gospel " Then let
And the :
them which are in Judea flee to the mountains;"^ that is,

as many as should be gathered together in Judea, let them
go to that place which they have ready, and let them be
supported there for three years and six months from the
presence of the devil.
14. " Two great wings "] are the two prophets Elias, —
and the prophet who shall be with him.
15. " And the serpent cast out of his mouth after the
woman water as a flood, that he might carry her away with
the flood."] He signifies by the water which the serpent
cast out of his mouth, the people who at his command
would persecute her.
16. " And the earth helped the woman, and opened her
mouth, and swallowed up the flood which the dragon cast
out of his mouth."] That the earth opened her mouth and
•
swallowed up the waters, sets forth the vengeance for the

present troubles. Although, therefore, it may signify this
^ Luke xxi. 21. •
^voman bringing forth, it shows her afterwards flying when

her offspring is brought forth, because both things did not
happen at one time ; for we know that Christ was born, but
that the time should arrive that she should flee from the face
of the serpent : (wê do not know) that this has happened as
yet. Then he says :
7-9. '^
There was a battle In heaven Michael and his :
ano;els fought with the dracron and the draiôn warred, and
;
his angels, and they prevailed not nor was their place ;
found any more in heaven. And that great dragon was

cast forth, that old serpent he wâs cast forth into the
:
earth."] This is the beginning of Antichrist yet previously ;
Elias must prophesy, and there must be times of peace. And

afterwards, when tlie three years and six months are com-
pleted in the preaching of Elias, he also must be cast down
from heaven, wdiere up till that time he had had the power
of ascending and ail the apostate angels, as well as Anti-
;
christ,must be roused up from hell. Paul the apostle says :
''
Except there come a falling away first, and the man of
sin shall appear, the son of perdition ; and the adversary
who exalted him.self above all which is called God, or which
is worshipped."^
From the Thirteenth Chapter.
1.
^'
And I saw a beast rising up from the sea, like unto
a leopard."] This signifies the kingdom of that time of
Antichrist, and the people mingled with the variety of
nations.
His feet were as the feet of a bear."] A strong and
2. ^'
most unclean beast, the feet are to be understood as his

leaders.
^' And his mouth as the mouth
That Is, liis of a lion."]
mouth armed and a tongue which
for blood is his bidding,
will proceed to nothing else than to the shedding of blood.
Rev. xvii, 9. " The seven heads are the seven hills, on
which the woman sitteth."] That is, the city of Eome.
10. " x\nd there are seven kings: five have fallen, and one
1 2 Thess. ii. 3, 4.
Oy THE APOCALYPSE OF JOH^^. 425
is, and tlie otlier is not yet come and when he is come, he
;
will be for a short time."] The time must be understood

in which the written Apocalypse was published, since then
reigned Csesar Domitian but before him had been Titus his
;
brother, and Vespasian, Otho, Vitellius, and Galba. These

are the five who have fallen. One remains, under w^hom
the Apocalypse was written — Domitian, to wit. ^'
The other
has not yet come," speaks of Nerva ;
''
and when he is come,
he will be for a short time," for he did not complete the
period of two years.
11. " And the beast which thou sawest is of the seven."]
Since before those kini^s Nero reiojned.
" And he is the eighth."] He says only when this beast
shall come, reckon it the eighth place, since in that is the
completion. He added :
*'
And go into perdition."] For that ten kings re-
shall
ceived royal power when he shall move from the east, he
says. He shall be sent from the city of Rome with his
armies. And Daniel sets forth the ten horns and the ten
diadems. And that these are eradicated from the former
ones, — that is, that three of the principal leaders are killed
by Antichrist that the other seven give him honour and
;
wisdom and power, of whom he says :
16. ^' These shall hate the whore, to wit, the city, and
shall burn her flesh with fire."] Now that one of the heads
was, as it were, slain to death, and that the stroke of his
death was directed, he speaks of Nero. For it is plain that
when the cavalry sent by the senate was pursuing him, he
himself cut his throat. Him therefore, when raised up, God
will send as a worthy king, but worthy in such a way as the
Jews merited. And since he is to have another name, He
shall also appoint another name, that so the Jews may re-
ceive him as if he wêre the Christ. Says Daniel: " He shall
not know the lust of women, although before he was most
impure, and he shall know no God of his fathers for he :
will not be able to seduce the people of the circumcision,

unless he is a judge of the law." ^ Finally, also, he will
^ Dan. xi. 37. •
:
recall the saints, not to the worship of idols, but to under-

take circumcision, and, if he ; for he
is able, to seduce any
shall so be called Christ by them. But
conduct himself as to
that he rises again from hell, we have said above in the word
of Isaiah " Water shall nourish him, and hell hath increased
:
him ; " who, however, must come with name unchanged, and
doings unchanged, as says the Spirit.
18. " His number is the name of a man, and his number is
Six hundred threescore and six."] As they have it reckoned

from the Greek characters, they thus find it among many to
be TeLTaVj for recrav has this number, which the Gentiles call
Sol and Phoebus ; and it is reckoned in Greek thus r three :
hundred, e five, t ten, t three hundred, a one, v fifty, which —

taken together become six hundred and sixty-six for as far :
as belongs to the Greek letters, they fill up this number and

name which name if you wish to turn into Latin, it is under-
;
stood by the antiphrase DICLUX, which letters are reckoned

in this manner: since D figures five hundred, I one, C a
hundred, L fifty, V five, ten, X —
which by the reckoning up
of the letters makes similarly six hundred and sixty-six, that
is, what in Greek gives Tetrav, to wit, what in Latin is called
DICLUX by which name, expressed by antiphrases, we

;
understand Antichrist, who, although he be cut off from the

supernal .light, and deprived thereof, yet transforms himself
into an ancrel of lis^ht, darin£j to call himself lIMit. More-
over, we find in a certain Greek codex avTefjLO<^^ which letters
being reckoned up, you will find to give the number as above
a one, v fifty, t three hundred, e five, yu< forty, o seventy, 9
two hundred, — which together makes six hundred and sixty-
six, according to the Greeks. Moreover, there is another
name which will be evident of itself, that
in Gothic of him,
is, which in the same way you will reckon in
j6vay]pLKoî
Greek letters: 7 three, e five, v fifty, cr two hundred, y
eight, p a hundred, t ten, /c twenty, seventy, 9 also two
hundred, which, as has been said above, make six hundred
and sixty-six.
11. ''
And I saw another beast coming up out of the earth."]
He is speaking of the great and false prophet who is to do
signs, and portents, and falsehoods before him in the presence

of men,
" And he had two horns hke a lamb — that is, the appearance
Avithin of a man — and he spoke like a dragon."] But the
devil speaks full of malice; for he shall do these things in the
presence of men, so that even the dead appear to rise again.
13. ''
And he shallmake fire come down from heaven in
the sight of men."] Yes (as I also have said), in the sight of
men. Magicians do these things, by the aid of the apostate
angels, even to this day. He shall cause also that a golden
image of Antichrist shall be placed in the temple at Jerusalem,
and that the apostate angel should enter, and thence utter
voices and oracles. Moreover, he himself shall contrive that
his servants and children should receive as a mark- on their
foreheads, or on their right hands, the number of his name,
lest any one should buy or sell them. Daniel had previously
predicted his contempt and provocation of God. " And he
shall place," says he, " his
temple within Samaria_, upon the
illustriousand holy mountain that is at Jerusalem, an image
such as Nebuchadnezzar had made."^ Thence here he places,
and by and by here he renews, that of which the Lord,
admonishing His churches concerning the last times and their
dangers, says '' But when ye shall see the contempt which is
:
spoken of by Daniel the prophet standing in the holy place,

let him who readetli understand."^ It is called a contempt
when God is provoked, because idols are worshipped instead
of God, or when the dogma of heretics is introduced in the
churches. But it is a turning away because stedfast men,
seduced by false signs and portents, are turned away from
their salvation.
From the Fourteenth Chapter.
6. " And I saw an angel flying through the midst of

heaven."] The angel flying through the midst of heaven,
whom he says that he saw, we have already treated of above,
as being the same Elias who anticipates the kingdom of Anti-
christ in his prophecy.
i
Dan. xi. 45. 2 j^f^^tt. xxiv. 15 : D.in. ix. 27.
428 VICTOPdNUS BISHOP OF PETA U
8. " And another ann;el follo^YIn^ him."] The other anrrel

following, he speaks of as same prophet who is the
tlie
associate of his prophesying. But that he says,

15. " Thrust in thy sharp sickle, and gather in the grapes
of the vine,"] he signifies it of the nations that should
perish on the advent of the Lord. And indeed in many
forms he shows same thing, as if to the dry harvest, and
this
the seed for the coming of the Lord, and the consummation
of the world, and the kingdom of Christ, and the future
ajopearance of the kingdom of the blessed.
19, 20. ^' And the angel thrust in the sickle, and reaped
the vine of the earth, and cast it into the wine-press of the
wrath of God. And the wine-press of His fury was trodden
down without the city."] That he says that it was cast into
the wine-press of the wrath of God, and trodden down with-
out the city, tlie treading of the wîne-press is the retribu-
tion on the sinner.
''
And blood went out from the wine-press, even unto the
horse-bridles."] The vengeance of shed blood, as was before
predicted, " In blood thou hast sinned, and blood shall follow
^
thee."
" For a thousand and six hundred furlongs."] That is,
through all the four parts of the world : for there is a quad-
rate put togetherby fours, as in four faces and four appear-
ances, and wheels by fours for forty times four is one
;
thousand six hundred. Hepeating the same persecution,

the Apocalypse says :
From the Fifteenth Chapter.
1. '•' And I saw another great and wonderful sign, seven

angels having the seven last })lagues for in them
; is com-
pleted the indignation of God."] For the wrath of God
always strikes the obstinate people with seven plagues, that
is, perfectly, as it is said in Leviticus and these shall be in
;
the last time, when the church shall have gone out of the
midst.
2. " Standing upon the sea of glass, having harps."'] That
^ Ezek. XXXV. 6.
is, that they stood stedfastly in the faith upon their baptism,
and having their confession in their mouth, that they shall
exult in the kincrdom before God. But let us return to what
is set before us.
From the Seventeenth Chapter,
1-6. " There came one of the seven angels, which have the
seven bowls, and spake with me, saying. Come, I will show
thee the judgment of that great whore who sitteth upon many
wâters. And I saw the woman drunk with the blood of the
saints, and with the blood of the martyrs."] The decrees of
that senate are always accomplished against all, contrary to
the preaching of the true faith ; and now already mercy being
cast aside, itself here âve the decree amoncr all nations.
3. '^
And I saw the woman herself sitting upon the scarlet-
coloured beast, full of names of blasphemy."] But to sit
upon the scarlet beast, the author of murders, is the image

of the devil. Where also [is treated] of his captivity, con-
cerning which we have
fully considered. I remember, in-
deed, that this Babylon also in the Apocalypse, on
is called
account of confusion and in Isaiah also and Ezekiel called
; ;
it Sodom. In fine, if you compare wdiat is said against

Sodom, and what Isaiah says against Babylon, and what the
Apocalypse says, you will find that they are all one.
From the Nineteenth Chapter.
And I saw heaven opened, and behold a white horse

11. " ;
and he that sate upon him was called Faithful and True."]
The horse, and He that sits upon him, sets forth our Lord
coming to His kingdom with the heavenly army. Because
from the sea of the north, which is the Arabian Sea, even to
the sea of Phoenice, and even to the ends of the earth, they
will command, these greater parts in the coming of the Lord
Jesus, and all the souls of the nations will be assembled to
judgment.
From the Twentieth Chapter.
1-3. " And I saw an angel come down from heaven,

having the key of the abyss, and a chain in his hand. And
;
430 VICTORINUS BISHOP OF FETAU
he held i\\Q dragon, that old serpent, "which is called the

Devil and Satan, and bound him for a thousand years, anrl
cast him into the abyss^ and shut him up, and set a seal upon
him, tliat he should deceive the nations no more, till the
thousand years should be finished after this he must be
:
loosed a little season."] Those years wherein Satan is bound

are in the first advent of Christ, even to the end of the age
and they are called a thousand, according to that mode of
speaking, wherein a part is by the whole, just as is
signified
that passage, "the word which He commanded for a thousand
generations,"^ although they are not a thousand. Moreover,
that he says, " and he cast him into the abyss," he says this,
because the devil, excluded from the hearts of believers, began
to take possession of the wricked, in whose hearts, blinded day
by day, he is shut up as if in a profound abyss. And he
shut him up, says he, and put a seal upon him, that he should
not deceive the nations until the thousand years should be
finished. " He shut the door upon him," it is said, that is,
he forbade and restrained his seducing those who belong to
Christ. TÎoreover, he put a seal upon him, because it is
hidden who belong to the side of the devil, and who to that
of Christ. For we know not of those who seem to stand
whether they shall not fall, and of those who are down it is
uncertain whether they may rise. Moreover, that he says
that he is bound and shut up, that he may not seduce the
nations, the nations signify the church, seeing that of them it
itself is formed, and which being seduced, he previously held

until, he says, the thousand years should be completed, that
is, what is left of the sixth day, to wit, of the sixth age, which
subsists for a thousand years ; after this he must be loosed for
a little season. The little season signifies three years and six
months, in which with all his power the devil will avenge
himself under Antichrist against the church. Finally, he
says, after that the devil shall be loosed, and will seduce the
nations in the whole world, and will entice war against the
church, the number of whose foes shall be as the sand of
the sea,
1 Ps. cv. 8.
4, 5. " And I saw thrones, and them that sate upon them,
and judgment was given unto them and [I saw] the souls of ;
them that were shain on account of the testimony of Jesus,

and for the word of God, and which had not worshipped the
beast nor his image, nor have received his writing on their
forehead or in tlieir hand ; and they reigned with Christ for
a thousand years the rest of them lived not again until the
:
thousand years were finished. This is the first resurrection."

]
There are two resurrections. But the first resurrection is
now of the souls that are by the faith, which does not permit
men to pass over to the second death. Of this resurrection
the apostle says :
" If ye have risen with Christ, seek those
things which are above." ^
6. " Blessed and holy is he w^ho has part in this resurrec-
tion : on them the second death shall have no powder, but they
shall God and Christ, and they shall reign witii
be priests of
Him a thousand years."] I do not think the reign of a
thousand vears is eternal or if it is thus to be thought of,
;
they cease to reign when the thousand years are finished.

But I will put forward what my capacity enables me to judge.
The tenfold number signifies the decalogue, and the hundred-
fold sets forth the crown of virginity for he who shall have :
kept the undertaking of virginity completely, and shall have

and shall
faithfully fulfilled the precepts of the decalogue,
have destroyed the untrained nature or impure thoughts
within the retirement of the heart, that they may not rule
over him, this is the true priest of Christ, and accomplishing
the millenary number thoroughly, is thought to reign with
Christ ; and truly in is bound.
his case the devil But he
who is entangled in the vices and the dogmas of heretics, in
his case the devil is loosed. But that it says that when the
thousand years are finished he is loosed, so the number of the
perfect saints being completed, in whom there is the glory of
virginity inbody and mind, by the approaching advent of the
kingdom of the hateful one, many, seduced by that love of
earthly things, shall be overthrown, and together with him
shall enter the lake of fire.
1 Col. iii. 1.
432 VICTORINUS BISHOP OF PETATI
8-10. " And they went up upon the breadth of the earth,
and compassed the camp of the saints about, and the beloved
city; and fire came down from God out of heaven, and de-
voured them. And the devil who seduced them was cast into
the lake of fire and brimstone, where both the beast and the
false prophet shall be tormented day and night for ever and
ever."] This belongs to the last judgment. And after a
little time the earth was made holy, as being at least that
wherein lately had reposed the bodies of the virgins, when
they shall enter upon an eternal kingdom with an immortal
King, as they who are not only virgins in body, but, more-
over, with equal inviolability have protected themselves, both
in tongue and thought, from wickedness ; and these, it shows,
shall dwell in rejoicing for ever with the Lamb.
From the Ticenty-iirst and Twenty-second Chapters.

16. ''And the city is placed in a square."] The city
which he says is squared, he says also is resplendent with
gold and precious stones, and has a sacred street, and a river
through the midst of it, and the tree of life on either side,
bearino; twelve manner of fruits throughout the twelve
months ; and that the light of the sun is not there, because
the Lamb is the light of it ; and that its gates were of single
pearls and that there were three gates on each of the four
;
sides, and that they could not be shut. I say, in respect of

the square city, he shows forth the united multitude of the
saints, in whom the faith could by no means waver. As
Noah is commanded to make the ark of squared beams,^
that might resist the force of the deluge, by the precious
it
stones he sets forth the holy men who cannot waver in per-
secution, who could not be moved either by the tempest of
persecutors, or be dissolved from the true faith by the force
of the rain, because they are associated of pure gold, of whom
the city of the great King is adorned. Moreover, the streets
set forth their hearts purified from all uncleanness, trans-
parent with glowing light, that the Lord may justly walk up
and down in them. The river of life sets forth that the grace
1 Gen. vi. 14, LXX.
of spiritual doctrine flowed through theminds of the faithful,

and that manifold flourishing forms of odours germinated
therein. The tree of life on either bank sets forth the advent
of Christ according to the flesh, who satisfied the peoples
wasted with famine, received from One by the wood of
life
the cross with the announcement of God's word. And that

he says that in the city the sun is not necessary, evidently
shows that the Creator, as the immaculate light, shines in the
midst of it, whose brightness no mind has been able to con-
ceive nor tongue to tell. In that he says there are three
gates placed on each of the four sides, of single pearls, I
think that these are the four virtues, — to wit, prudence,
fortitude, justice, temperance, which are associated with one
another. And being involved together, they make the
number twelve. But the twelve gates we believe to be the
number of the apostles, who, shining in the four virtues as
precious stones, manifesting the light of their doctrine among
the saints, cause it to enter the celestial city, that by inter-
course with them the choir of angels may be gladdened.
And that the gates cannot be shut, is evidently shown that
by no tempest of contradiction can the doctrine of the apostles
be separated from rectitude. Even though the floods of the
nations and the vain superstitions of heretics should revolt
against their true faith, they are overcome, and shall be dis-
solved as the foam, because Christ is the rock by which and
on which the church is founded. And thus it is overcome
by no traces of maddened men. Therefore they are not to
be heard who assure themselves that there is to be an earthly
reign of a thousand years, who think with the heretic Cerin-
thus. For the kingdom of Christ is now eternal in the saints,
although the glory of the saints shall be manifested after the
resurrection.
TERT. — VOL. Ill, 2 E

THE INSTEUCTIONS OF COMMODIANUS
IN FAVOUR OF
CHEISTIAN DISCIPLINE,
AGAINST THE GODS OF THE HEATHENS.
(expressed in acrostics.)
1. Preface.
Y way to the wanderer, and

preface sets forth the
when the goal of hfe shall
a good visitation
have come, that he may become eternal a thing —
which ignorant hearts disbelieve. I in like manner
have wandered for a long time, by giving attendance upon
[heathen] fanes, my parents themselves being ignorant.
Thence at length I withdrew myself by reading concerning
the law. I bear witness to the Lord ; I grieve : alas, the
crowd of citizens ! ignorant what it loses in going to seek
vain gods. Thoroughly taught by these things, I instruct the
ignorant in the truth.
2. GocTs indignation.
In the law, the Lord of heaven, and earth, and sea has
commanded, saying, Worship not vain gods made by your
own hands out of wood or gold, lest my wrath destroy you
for such things. The people before Moses, unskilled, abid-
ing without law, and ignorant of God, prayed to gods that
perished, after the likenesses of which they fashioned vain
idols. The Lord having brought the Jews out of the land
of Egypt, subsequently imposed on them a law; and the
Omnipotent enjoined these things, that they should cerve
434
;
THE INSTRUCTIONS OF COMMODIANUS. 435
Him alone, and not those idols. Moreover, in that law is
taught concerning the resurrection, and the hope of living in

happiness again in the world, if vain idols be forsaken and not
worshipped.
3. The icorsliip of demons.

When Almighty God, to beautify the nature of the world,
willed that that earth should be visitedby angels, when they
were sent down they despised His laws. Such was the beauty of
women, that it turned them aside so that, being contaminated,
;
they could not return to heaven. Rebels from God, they

uttered words against Him. Then the Highest uttered His
judgment against them and from their seed giants are said
;
to have been born. By them arts were made known in the

earth, and they taught the dyeing of wool, and everything
which is done and to them, when they died, men erected
;
images. But the Almighty, because they were of an evil

when dead, they should be brought
seed, did not approve that,
back from death. Whence wandering they now subvert
many bodies, and it is such as these especially that ye this
day worship and pray to as gods.
4. Saturn.
And Saturn the old, if he is a god, how does he grow old ?

Or if he was a god, why was he driven by his terrors to
devour his children ? But because he was not a god, he con-
sumed the bowels of his sons in a monstrous madness. He
was a king upon earth, born in the mount Olympus ; and he
was not divine, but called himself a god. He fell into weak-
ness of mind, and swallowed a stone for his son. Thus he
became a god ; of late he is called Jupiter.
5. Jupiter.
This Jupiter was born to Saturn in the island of Breta

and when he was grown up, he deprived his father of the
kincrdom. He then deluded the wives and sisters of the
nobles. Moreover, Pyracmon, a smith, had made for him a
sceptre. In the beginning God made the heaven, the earth,
;
436 THE INSTRUCTIONS OF COMMODIANUS
and the sea. But that frightful creature, born in the midst
of time, went forth as a youth from a cave, and was nourished
by stealth. Behold, that God is the author of all things, not
that Jupiter.
6. Of the same Jupiter'' s tliunderholt.
Ye say, O Jupiter thunders. It is he that hurls

fools,
thunderbolts and if it was childishness that thought thus,

;
why for two hundred years have ye been babies ? And will
ye still be so always ? Infancy is passed into maturity, old
age does not enjoy trifles, the age of boyhood has departed
let the mind of youth in like manner depart. Your thoughts
ought to belong to the character of men. Thou art then a fool,
to believe that it is Jupiter that thunders. He, born on the
earth, is nourished with goats' milk. Therefore if Saturn had
devoured him, who was it in those times that sent rain when
he was dead ? Especially, if a god may be thought to be
born of a mortal father, Saturn grew old on the earth, and
on the earth he died. There was none that predicted his
previous birth. Or if he thunders, the law would have been
given by him. The stories that the poets feign seduce you.
He, however, reigned in Crete, and there died. He who to
you is the Almighty became Alcmena's lover he himself ;
would in like manner be in love with living men now if he

were alive. Ye pray to unclean gods, and ye call them
heavenly who are born of mortal seed from those giants.
Ye hear and ye read that he was born in the earth whence :
was it that that corrupter so wêll deserved to ascend into

heaven ? And the Cyclopes are said to have forged him a
thunderbolt ; for though he was immortal, he received arms
from mortals. Ye have conveyed to heaven by your autho-
rity one guilty of so many crimes, and, moreover, a parricide
of his own relations.
7. Of the Septizonium and the Stars.
Your want of intelligence deceives you concerning the

circle of the zone, and perchance from that you find out
that you must pray to Jupiter. Saturn is told of there, but
IN FAVOUR OF CHRISTIAN DISCIPLINE. 437
it is as a star, for he was driven forth by Jupiter, or let

Jupiter be believed to be in the star. He who controlled the
constellations of the pole, and the sower of the soil he who ;
made war with the Trojans, he loved the beautiful Venus.

Or among the stars themselves Mars was caught with her by
married jealousy : he is called the youthful god. Oh exces-
sively foolish, to think that those who are born of Maia rule
from the stars, or that they rule the entire nature of the
world ! Subjected to wounds, and themselves living under
the dominion of the fates, obscene, inquisitive, warriors of
an impious life; and they made sons, equally mortal with
themselves, and were all terrible, foolish, strong, in the seven-
fold girdle. If ye worship the stars, worship also the twelve
signs [scil. of the zodiac], as well the ram, the bull, the twins,
as the fierce lion and finally, they go on into fishes, cook
; —
them and you will prove them. A law without law is your
refuge what wishes to be, will prevail. A woman desires to
:
be wanton she seeks to live without restraint.

; Ye your-
selves will be what ye wish for, and pray to as gods and god-
desses. Thus I worshipped while I went astray, and now I
condemn it.
8. Of the Sun and Moon.

Concerning the Sun and Moon ye are in eiTor, although
they are in our immediate presence ; in that ye, as I formerly
did, think that you must pray to them. They, indeed, are
among the stars but they do not run of their own accord.
;
The Omnipotent, when He established all things at first,

placed them there with the stars, on the fourth day. . . .
And, indeed, He commanded in the law that none should
worship them. Ye worship so many gods who promise
nothing concerning life, whose law is not on the earth, nor
are they themselves foretold. But a few priests seduce you,
who say that any deity destined to die can be of service.
Draw near now, read, and learn the truth.
9. Mercury.
Let your Mercury be depicted with a S^raballum, and

:
with wings on his helmet or his cap, and in other re-

spects naked. I see a marvellous thing, a god flying with a
little satchel. Run, poor creatures, with your lap spread
open when he flies, that he may pour forth [the contents of]
his satchel : do ye from thence be prepared. Look on the
painted one, since he will thus cast you money from on high
then dance ye securely. Vain man, art thou not mad, to
worship painted gods in heaven ? If thou knowest not how
to live, continue to dwell with the beasts.
10. Neptune.
Ye make Neptune a god descended from Saturn

and he ;
wields a trident that he may spear the fishes. by It is plain

his being thus provided that he is a sea-god. Did not he
himself with Apollo raise up walls for the Trojans? How
did that poor stone-mason become a god? Did not he beget
the cyclop monster? And was he himself when dead un-
able to live again, though his structure admitted of this ? ^
Thus begotten, he begot who was already once dead.
11. Apollo the soothsaying and false.

Ye make Apollo a player on the cithara, and divine. Born
of Maia, in the isle of Delos, subsequently, for offered
at first
wages, a builder, obeying the king Laomedon, he reared
the walls of the Trojans. And he established himself, and
ye are seduced into thinking him a god, in whose bones the
love of Cassandra burned, whom the virgin craftily sported
with, and, though a divine being, he is deceived. By his
office of augur he was able to know the double-hearted
one. Moreover rejected, he, though divine, departed thence.
Him the virgin burnt up with her beauty, whom he ought
to have burnt up while she ought first of all to have loved
;
the god who thus lustfully began to love Daphne, and still
follows her up, wishing to violate the maid. The fool loves
iu vain can he obtain her by running. Surely, if he
lISTor
were a god, he would come up with her through the air.

She first came under the roof, and the divine being remained
^ "We have changed marlius et into mortuus, and de suo into denuo.
outside. The race of men deceive you, for they were of a

sad way of life. Moreover, he
is said to have fed the cattle
of Admetus. While
imposed sports he threw the quoit
in
into the air, he could not restrain it as it fell, and it killed his
friend. That was the last day of his companion Hyacinthus.
Had he been divine, he would have foreknown the death of
his friend.
12. Father Liher —Bacclius.

Ye yourselves say that Father Liber was assuredly twice
begotten. First of all he was born in India of Proserpine
and Jupiter, and waging war against the Titans, when his
blood was shed, he expired even as one of mortal men.
Again restored from his death, in another womb Semele
conceived him again of Jupiter, a second ^laia, whose womb
being divided, he is taken away near to birth from his dead
mother, and as a nursling is given to be nourished to Nisus.
From this being twice born he Dionysus and his
is called ;
religion is and they celebrate his

falsely observed in vanity ;
orgies such that now they themselves seem to be either fool-

hardy or burlesquers of Mimnermomerus. They conspire in
evil ; they practise beforehand with pretended heat, that they
may deceive others into saying that a deity is present. Hence
you manifestly see men living a life like his, violently ex-
cited with the wine which he himself had pressed out they ;
have given him divine honour in the midst of their drunken

excess.
13. The iinconquered one.
The unconquered one was born from a rock, if he is re-

garded as a god. Now tell us, then, on the other hand, which
isthe first of these two. The rock has overcome the god :
then the creator of the rock has to be sought after. More-

over, you still depict him also as a thief; although, if he were
a god, he certainly did not live by theft. Assuredly he was
of earth, and of a monstrous nature. And he turned other
people's oxen into his caves ;
just as did Cacus, that son of
Vulcan.
14. Sylvamis.
Whence, again, Las Sylvanus appeared to be a god?

Perhaps it is agreeable [so to call him] from tliis, that the
pipe sings sweetly because he bestows the wood ; for, per-
haps, might not be so. Thou hast bought a venal master,
it
when thou shalt have bouo;ht from him. Behold the wood
fails !What is due to him ? Art thou not ashamed, O
fool, to adore such pictures ? Seek one God who will allow
you to live after death. Depart from such as have become
dead in life.
15. Hercules,
Hercules, because he destroyed the monster of the Aven-

tine Mount, who had been wont to steal the herds of Evan-
der, [is a god] : the rustic mind of men, untaught also, when
they wished to return thanks instead of praise to the absent
thunderer, senselessly vowed victims as to a god to be be-
sought, they made milky altars as a memorial to themselves.
Thence it arises that he is worshipped in the ancient manner.
But he is no god, although he was strong in arms.
16. Of the gods and goddesses.
Ye say that they are gods who are plainly cruel, and
ye say that genesis assigns the fates to you. Now, then,
say to whom sacred rites are paid. Between the
first of all
ways on either immature death is straying.

side If the
fates give the generations, why do you pray to the god ?
Thou art vainly deceived who art seeking to beseech the
manes, and thou namest them to be lords over thee who are
fabricated. Or, moreover, I know not what women you pray
to as goddesses — Bellona and Nemesis the goddesses, tocrether
with the celestial Fury, the Virgins and Venus, for whom
your wives are weak in the loins. Besides, there are in the
fanes other demons which are not as yet numbered, and are
worn on the neck, so that they themselves cannot give to
themselves an account. Plagues ought rather to be exported
to the ends of the earth.
17. Of their im ages,

A few wicked and empty poets delude you ; wliile they
seek with difficulty to procure their living, they adorn false-
hood to be for others under the guise of mystery. Thence
feigning to be smitten by some deity, they sing of his
majesty, and weary themselves under his form. Ye have
often seen the Dindymaril, with what a din they enter upon
luxuries while they seek to feign the furies, or when they
strike their backs witli the filthy axe, although with their
teaching they keep what they heal by their blood. Behold
in what name they do not compel those who first of all unite
themselves to them with a sound mind. But that they may
take away a gift, they seek such minds. Thence see how
all things are feigned. They cast a shadow over a simple
people, lest they should believe, while they perish, the
thing once for all proceeded in vanity from antiquity, that
a prophet who uttered false things might be believed; but
their majesty has spoken nought.
18. Of Ammy dates and the great God.
We have already said

many things of an abominable super-
and yet we follow up the subject, lest we should be
stition,
said to have passed anything over. And the worshippers

worshipped their Ammydates after their manner. He was
great to them when there was gold in the temple. They '
placed their heads under his power, as if he were present.

It came to the highest point that Caesar took away the gold.
The deity failed, or fled, or passedaway into fire. The author
of this wickedness is manifest who formed this same god,
and falsely prophesying seduces so many and so great men,
and only was silent about Him who was accustomed to be
divine. For voices broke forth, as if with a changed mind,
as if the wooden god were speaking into his ear. Say now
yourselves if they are not false deities ? From that prodigy
how many has that prophet destroyed? He forgot to prophesy
who before was accustomed to prophesy so those prodigies
;
are feigned amon<i those who are <n-eedv of wine, whose

;
damnable audacity feigns deities, for they were carried about,

and such an image was dried up. For both he himself is
silent, and no one prophesies concerning him at all. But
ye wish to ruin yourselves.
19. Of the vain NemesiacL
Is it not ignominy, that a prudent man should be seduced

and worship such a one, or say that a log is Diana? You
trust a man who in the morning is drunk, costive, and ready
to perish, who by art speaks falsely what is seen by him.
While he lives strictl}^, he feeds on his own bowels. One
detestable one defiles all the citizens and he has attached
;
to himself —a similar gathering being made —those with

whom he feigns the history, that he may adorn a god. He
is ignorant how to prophesy for himself ; for others he dares
it. He places it on when he
his shoulder pleases, and again
he places it down. Whirling round, he is turned by him-
self with the tree of the two-forked one, as if you would
think that he was inspired with the deity of the wood.
Ye do not worship the gods whom they themselves falsely
announce ;
ye worship the priests themselves, fearing them
vainly. But if thou art strong in heart, flee at once from
the shrines of death.
20. The Titans,
Ye say that the Titans are to you Tufans. Ye ask that

these fierce ones should be silent under your roof, as so
many Lares, shrines, images made like to a Titan. For
ye foolishly adore those who have died by an evil death, not
reading their own law. They themselves speak not, and ye
dare to call them gods who are melted out of a brazen vessel
ye should rather melt them into little vessels for yourselves.
21. The Montesiani.
Ye call the mountains also gods. Let them rule in gold,

darkened by evil, and aiding with an averted mind. For if
a pure spirit and a serene mind remained to you, thou thyself
ought to examine for thyself concerning them. Thou art
7.V FAVOUR OF CHRISTIAN DISCIPLINE. 443
become senseless as a man, if thou tliinkest that these can

save thee, whether they rule or whether they cease. If thou
seekest anything healthy, seek rather the rigliteousness of the
law, that brings the help of salvation, and says thatyou are
becoming eternal. For what you shall follow in vanity re-
joices you for a time. Thou art glad for a brief space, and
afterwards bewailest in the depths. Withdraw thyself from
these, if thou w'ilt rise again with Christ.
22. The dulness of the age.
Alas, I grieve, citizens, that ye are thus blinded by the vrorld.

One runs to the lot ; another gazes on the birds ; another,
having shed the blood of bleating animals, calls forth the
manes, and credulously desires to hear vain responses. When
so many leaders and kings have taken counsel concerning
life, wdiat benefit has it been to them to have known even
its portents? Learn, I beg you, citizens, wdiat is good;

beware of idol-fanes. Seek, indeed, all of you, in the law
of the Omnipotent. Thus it has pleased the Lord of lords
Himself in the heavens, that demons should wander in the
Avorld for our discipline. And yet, on the other hand, He
has sent out His mandates, that they who forsake their
altars shall become inhabitants of heaven. Whence I am
not careful to argue this in a small treatise. The law
teaches it calls on you in your midst.
; Consider for your-
selves. Ye have entered upon two roads decide upon the ;
right one.
23. Of those ivho are everywhere ready.
While thou obeyest the belly, thou sayest that thou art
innocent ; and, as if courteously, makest thyself everywhere
ready. AYoe to thee, foolish man thou thyself lookest
!
around upon death. Thou seekest in a barbarous fashion to

live without law. Thou thyself hymnest thyself also to play
upon a word, who feignest thyself simple. I live in simplicity
with such a one. Thou believest that thou livest, whilst
thou desirest to fill thy belly. To sit down disgracefully of
no account in thy house, ready for feasting, and 4o run away
from precepts. Or because thou believest not that God will
judge the dead, thou foolishly makest thyself ruler of heaven
instead of Hiui. Thou regardest thy belly as if thou canst
provide for it. Thou seemest at one time to be profane, at
another to be holy. Thou appearest as a suppliant of God,
under the aspect of a tyrant. Thou shalt feel in thy fates
by -whose law thou art aided.
24. Of those iclio live between tlie two.
Thou who thinkest that, by living doubtfully between the

two, thou art on thy guard, goest on thy way stript of law,
broken down by luxury. Thou art looking forward vainly
to so many things, why seekest thou unjust things ? And
Avhatever thou hast done shall there remain to thee wdien
dead. Consider, thou foolish one, thou wast not, and lo,
thou art seen. Thou knowest not wdience thou hast pro-
ceeded, nor wdience thou art nourished. Thou avoidest the
excellent and benignant God of thy life, and thy Governor,
who wôuld rather wish thee to live. Thou turnest thyself
to thyself, and givest thy back to God. Thou drownest
thyself in darkness, whilst thou thinkest thou art abiding in
light. Why runnest thou in the synagogue to the Pharisees,
that He may become merciful to thee, whom thou of tliy
own accord deniest? Thence thou goest abroad again ; thou
seekest healthful thincrs. Thou wishest to live between both
wâys, but thence And, moreover, thou
thou shalt perish.
sayest, Who is He who we
has redeemed from death, that
may believe in Him, since there punishments are awarded?
Ah not thus, O malignant man, shall it be as thou thinkest.
!
For to him who has lived well there is advantage after

death. Thou, however, wdien one dtiy thou diest, shalt be
taken away in an evil place. But them who believe in
Christ shall be led into a good place, and those to whom
that deliiiht is ffiven are caressed but to vou who are of a
;
double mind, against you is punishment without the body.

The course of the tormentor stirs you up to cry out against
vour brother.
25. Tliey iclio fear and icill not believe»
How lonir, O foolish man, wilt thou not acknowledge

Christ? Thou avoidest the fertile field, and castest thy
seeds on the sterile one. Thou seekest to abide in the wood
where the thief is delaying. Thou sayest, I also am of God ;
and thou wanderest out of doors. Now at length, after so
many invitations, enter within the palace. Now is the har-
vest ripe, and the time so many times prepared. Lo, now
reap ! What ! dost thou not repent ? Thence now, if thou
hast not, gather the seasonable wines. The time of believ-
ing to life is present in the time of death. The first law of
God is the foundation of the subsequent law. Thee, indeed,,
it assigned to believe in the second law. Nor are threats
from Himself, but from it, powerful over thee. Now
astounded, swear that thou wilt believe in Christ ; for the
Old Testament proclaims concerning Him. For it is
Him who was dead,

needful only to believe in to be able to
rise again to live for all time. Therefore, if thou art one
who disbelievest that these thino;s shall be, at leniith he
shall be overcome in his guilt in the second death. I will
declare things to come in few words in this little treatise.
In it can be known when hope must be preferred. Still I
exhort you as quickly as possible to believe in Christ.
26. To tliose who resist the law of Christ the living God»
Thou unhappy one, the advantage of heavenly

rejectest,
discipline, and rushest into death while wisliing to stray
without a bridle. Luxury and the shortlived joys of the
wôrld are ruining thee, whence thou shalt be tormented in
hell for all time. They are vain joys with which thou art
foolishly delighted. Do not these make thee to be a man
dead? Cannot thirty years at length make thee a wise
man ? Ignorant how thou hast first strayed, look upon
ancient time, thou thinkest now to enjoy here a joyous life
in the midst of wrongs. These are the ruins of thy friends,

wars, or wicked frauds, thefts with bloodshed : the body is
vexed with sores, and gi'oaning and wailing, is indulged ;

whether a sh'ght disease invade thee, or thou art held down

by long sickness, or thou art bereaved of thy children, or
thou mournest over a lost wife. All is a wilderness alas, :
dignities are hurried down from their height by vices and

poverty ; doubly so, assuredly, if thou languishest long. And
callest thou it life when this life of glass is mortal ? Con-
sider now at length that this time is of no avail, but in the
future you have hope without the craft of living. Certainly
the little children which have been snatched away desired to
live. Moreover, the young men who have been deprived of
life, perchance were preparing to grow and they them- old,
selves were making ready to enjoy joyful days; and yet
we unwillingly lay aside all things in the world. I have
delayed with a perverse mind, and I have thought that the
life of this world was a true one ; and I judged that death
would come in like manner as ye did that when once life —

had departed, the soul also was dead and perished. These
things, however, are not so ; but the Founder and Author
of the wôrld has certainly required the brother slain by a
brother. Impious man, say, said He, wdiere is thy brother ?
and he denied. For the blood of thy brother has cried aloud
to me to heaven. Thou are tormented, I see, when thou
thoughtest to feel nothing ; but he lives and occupies the
place on the right hand. He enjoys delights which thou, O
wicked one, hast and when thou hast called back the
lost ;
world, he also has gone before, and will be immortal for :
thou shalt wail in hell. Certainly God lives, who makes the
dead to live, that He may give worthy rewards to the inno-
cent and to the good but to the fierce and impious, cruel
;
hell. Commence, O thou who art led away, to perceive the

judgments of God.
27. O/oo/, tliou dost not die to God,
O fool, thou dost not absolutely die ; nor, when dead, dost
thou escape the lofty One. Although thou shouldst arrange
that when dead thou perceivest nothing, thou shalt foolishly
be overcome. God the Creator of the world liveth, whose
laws cry out that the dead are in existence. But thou,
;
whilst recklessly thou seekest to live without God, juclgest

that in death is extinction, and thinkest that it is absolute.
God has not ordered it as thou thinkest, that the dead are
forgetful of Now has the
what they have previously done.
governor made for us receptacles of death, and after our
ashes we shall behold them. Thou art stripped, O foolish
one, who thinkest that by death thou art not, and hast made
thy Ruler and Lord to be able to do nothing. But death is
not a mere vacuity, if thou reconsiderest in thine heart.
Thou mayest know that He is to be desired, for late thou shalt
perceive Him. Thou wast the ruler of the flesh ; certainly
flesh ruled not thee. Freed from it, the former is buried
thou art here. Rightly is mortal man separated from the
flesh. Therefore mortal eyes will not be able to be equalled
[to divine things]. Thus our depth keeps us from the secret
of God. Give thou now, whilst in weakness thou art dying,
the honour to God, and believe that Christ will bring thee
back living from the dead. Thou oughtest to give praises
in the church to the omnipotent One.
28. The righteous rise again.
Righteousness and goodness, peace and true patience, and

care concerning one's deeds, make to live after death. But
a crafty mind, mischievous, perfidious, evil, destroys itself by
degrees, and delays in a cruel death. O wicked man, hear
now what thou gainest by thy evil deeds. Look on the judges
who now in the body torture with
of earth, terrible punish-
ments ; either chastisements are prepared for the deserving
by the sword, or to weep in a long imprisonment. Dost thou,
last of all, hope to laugh at the God of heaven and the Ruler
of the sky, by v/hom all things were made ? Thou ragest,
thou art mad, and now thou takest away the name of God,
from whom, moreover,. thou shalt not escape; and He will
award punishments according to your deeds. Now I would
have you be cautious that thou come not to the burning of
fire. Give thyself up at once to Christ, that goodness may
attend thee.
;:
29. To the wicJced and unbelieving ricli man.

Thou wilt, O rich man, by insatiably looking too much to
all thy wealth, squander those things to which thou art still
seeking to cling. Thou sayest, I do not hope when dead to

live after such things as these. O ungrateful to the great
God, who thus judgest thyself to be a god; to Him who,
when thou knewest nothing of it, brought thee forth, and then
nourished thee. He governs thy meadows He, thy vineyards
;
He, thy herd of cattle ; and He, whatever thou possessest.

Xor dost thou give heed to these things ; or thou, perchance,
rulest all things. He who made the sky, and the earth,
and the salt seas, decreed to give us back again ourselves
in a golden age. And only if thou believest, thou livest in
the secret of God. Learn God, O foolish man, who wishes

thee to be immortal, that thou mayest give Him eternal
thanks in thy struggle. His own law teaches thee but since ;
thou seekest to wander, thou disbelievest all things, and

thence thou shalt go into hell. By and by thou givest up
thy life thou shalt be taken wdiere it grieveth thee to be
;
there the spiritual punishment, wdiich is eternal, is under-

gone ; there are always wâilings nor dost thou absolutely:
die therein —
there at length too late proclaiming the omni-
potent God.
30. Rich meuy he hiimhle.
Learn, O thou who art about to die, to show thyself good

to all. Why, in the midst of the people, makest thou thyself
to be another [than thou art] ? Thou goest where thou
knowest not, and ignorantly thence thou departest. Thou
managest wickedly with thy very body; thou thirstest always
after riches. Thou exaltest thyself too much on high ; and
thou bearest pride, and dost not willingly look on the poor.
Now ye do not even feed your parents themselves when
placed under you. Ah, wretched men, let ordinary men
flee far from you. He lived, and I have destroyed him;
the poor man cries out evprjKa, By and by thou shalt be
driven with the furies of Oharybdis, when thou thyself dost
perish. Thus ye rich men are undisciph'ned, ye give a law

to those, ye yourselves not being prepared. Strip thyself,
O rich man turned away from God, of such evils, if as-
suredly', perchance, what thou hast seen done may aid thee.
Be ye the attendant of a god while ye have time. Even as
the elm loves the vine, so love ye people of no account.
Observe now, O barren one, the law which is terrible to
the evil, and equally benignant to the good be humble in ;
prosperity. Take away, O rich men, hearts of fraud, and

take up hearts of peace. And look upon your evil-doing.
Do ye do good? I am here.
31. To judges.
Consider the sayings of Solomon, all ye judges in what ;
way, with one word of his, he disparages you. How gifts

and presents corrupt the judges, thence, thence follows the
law. Ye always love givers and when there shall be a cause,
;
the unjust cause carries off the victory. Thus I am mno-

cent ; nor do I, a man of no account, accuse you, because
Solomon openly raises the blasphemy. Bat your god is
your belly, and rewards are your laws. Paul the apostle
suojcpests this, I am not deceitful.
32. To self-pleasers.
If place or time is favourable, or the person has advanced,

let there be a Why now art thou lifted up
new judge.
thence Untaught, thou blasphemest Him of whose liber-
?
ality thou livest. In such weakness thou dost not ever

regard Him. Throughout advances and profits thou greedily
presumest on fortune. There is no law to thee, nor dost
thou discern thyself in prosperity. Although they may be
counted of gold, let the strains of the pipe always be raving.
If thou hast not adored the crucifixion of the Lord, thou hast
perished. Both place and occasion and person is now given
to thee, if, however, thou believest ; but if not, thou shalt
fear beforeHim. Bring thyself into obedience to Christ,
and place thy neck under Him. To Him remains the
honour and all the confidence of things. When the time
—
TERT. AÔL. III. 2 F
flatters thee, be more cautious. Not foreseeing, as it behoves

thee, the final awards of fate, thou art not able ever to live
aiâin
o without Christ.
33. To the Gentiles.
O now at length
people, ferocious, without a shepherd,
wander not. For I
who admonish you was the same,
also
ignorant, wandering. Now, therefore, take the likeness of
your Lord. Raise upward your wild and roughened hearts.
Enter stedfastly into the fold of your sylvan Shepherd, re-
maining safe from robbers under the royal roof. In the
wood are wolves ; therefore take refuge in the cave. Thou
warrest, thou art mad; nor dost thou behold wdiere thou
abidest. Believe in the one God, that when dead thou
mayest live, and mayest rise in His kingdom, when there
shall be the resurrection to the just.
34. Moreover^ to ignorant Gentiles.
The unsubdued neck refuses to bear the yoke of labour.

Then it delights to be satisfied with herbs in the rich plains.
And still subdued the useful mare, and it is
unwillingly is
made to be less fierce when

it is first brought into subjection.
O people, O man, thou brother, do not be a brutal flock.

Pluck thyself forth at length, and thyself wîthdraw thyself.
Assuredly thou art not cattle, thou art not a beast, but thou
art born a man. Do thou thyself wisely subdue thyself, and
enter under arms. Thou who followest idols art nothino;
but the vanity of the age. Your trifling hearts destroy you
when almost set free. There gold, garments, silver is brought
to the elbows; there war is made; there love is sung of instead
of psalms. Dost thou think it to be life, when thou playest
or lookest forward to such things as these ? Thou choosest,
O ignorant one, things that are extinct ; thou seekest golden
things. Thence thou shalt not escape the plague, although
thyself art divine. Thou seekest not that grace which God
sent to be read of in the earth, but thus as a beast thou
wanderest. The golden age before spoken of shall come to
thee if thou believest, and again thou shalt begin to live
always an immortal life. That also is permitted to know

what thou wast before. Give thyself as a subject to God,
who governs all things.
35. Of the tree of life and death.
Adam was the first who fell, and that he micrht shun the
precepts of God, Belial was his tempter by the lust of the
palm tree. And he conferred on us also what he did,
whether of good or of evil, as being the chief of all that was
born from him and thence we die by his means, as he him-
;
self, receding from the divine, became an outcast from the
Word. We shall be immortal when six thousand years are

accomplished. The tree of the apple being tasted, death has
entered into the world. By this tree of death we are born
to the life to come. On the tree depends the life that bears
fruits — precepts. Now, therefore, pluck ^ believingly the
fruits of life.A law was given from the tree to be feared
by the primitive man, whence comes death by the neglect
of the law of the beginning. Now stretch forth your hand,
and take of the tree of life. The excellent law of the Lord
which follows has issued from the tree. The first law is
lost; man eats whence he can, who adores the forbidden
gods, the evil joys of life. Reject this partaking; it will
suffice you to know what it should be. If you wish to live,
surrender yourselves to the second law. Avoid the worship
of temples, the oracles ofdemons turn yourselves to Christ,
;
and ye shall be associates with God. Holy is God's law,

which teaches the dead to live. God alone has commanded
us to offer to Him the hymn of praise. All of you shun
absolutely the law of the devil.
36. Of the foolishness of the cross,
I have spoken of the twofold sign whence death proceeded,

and again I have said that thence life frequently proceeds ;
but the cross has become foolishness to an adulterous people.

The awful King of eternity shadows forth [these things] by
the cross, that they may now believe on Him. O fools, that
^ Scil. " capite," conjectural for "cavete."
— —
live in death ! Cain slew his younger brother by the inven-

tion of wickedness. Thence the sons of Enoch ^ are said to
be the race of Cain. Then the evil people increased in the
world, which never transfers souls to God. To believe the
cross came to be a dread, and they say that they live right-
eously. The first and thence, too, the
law was in the tree ;
second. And of all overcame

thence the second law first
the terrible law with peace.^ Lifted up, they have rushed
into vain prevarications. They are unwilling to acknowledge
the Lord pierced with nails but when His judgment shall
;
come, they will then discern Him. But the race of Abel
already believes on a merciful Christ.
37. The fanatics icJio judaize.
What ! art thou half a Jew ? wilt thou be half profane %
Whence thou shalt not when dead escape the judgment of

Christ. Thou thyself blindly wauderest, and foolishly goest
in among the blind. And thus the blind leadeth the blind
into the ditch. Thou goest whither thou knowest not, and
thence ignorantly withdrawest. Let them who are learning
go to the learned, and let the learned depart. But thou
goest to those from whom thou canst learn nothing. Thou
goest forth before the doors, and thence also thou goest to
the idols. Ask first of all what is commanded in the law.
Let them tell thee if it be commanded to adore the gods ;
for they are ignored in respect of that which they are espe-
cially able to do. But because they are guilty of that very
crime, they relate nothing concerning the commandments of
God save what Then, however, they blindly
is marvellous.
lead you with them into the ditch. There are deaths too
well known by them to relate, or because the heaping up of
the plough closes up the field. The Almighty would not
have them understand their King. Why such a wickedness ?
He Himself took refuge from those bloody men. He gave
^ " Eusebius tells of another Enoch, who was not translated without
seeing death." Eig.
^ Et inde secunda terribilem legem priuio cum pace revincit. Davis,
conjecturally.
Himself to its by a superadded law. Thence now tliey lie

concealed with us, deserted by their King. But if you think
that in them there is hope, you are altogether in error if
you worship God and heathen temples.
38. To the Jews.
Evil always, and recalcitrant, with a stiff neck ye wish not

that ye should be overcome ; thus ye will be heirs. Isaiah
said that ye were of hardened heart. Ye look upon the law
which Moses in wrath dashed to pieces and the same Lord
;
gave to him a second law. In that he placed his hope but ;
ye, half healed, reject it, and therefore ye shall not be worthy
of the kingdom of heaven.
39. Also to the Jews.
Look upon Leah, that was a type of the synagogue, which

Jacob received as a sign, with eyes so weak and yet he ;
served again for the younger one beloved a true mystery,

:
and a type of our church. Consider what was abundantly

said of Rebecca from heaven ; whence, imitating the alien,
ye may believe in Christ. Thence come to Tamar and the
offspring of twins. Look to Cain, the first tiller of the
earth,and Abel the shepherd, who was an unspotted offerer
in the ruin of his brother, and was slain by his brother.
Thus therefore perceive, that the younger are approved by
Christ.
40. Again to the same.
There is not an unbelieving people such as yours. O evil
men in so many places, and so often rebuked by the law

!
of those who cry aloud. And the lofty One despises your
Sabbaths, and altogether rejects your universal monthly
feasts according to law, that ye should not make to Him
tlie commanded sacrifices who ;told you to throw a stone
for your offence. If any should not believe that He had
perished by an unjust death, and that those who were be-
loved were saved by other laws, thence that life was sus-
pended on the tree, and believe not on Him. God Himself
;
is the life ; He Himself was suspended for us. But ye with

indurated heart insult Him.
41. Of the time of Antichrist,
Isaiah said : This is the man who moveth the world and
so many kings, and under whom the land shall become
desert. Hear ye how the prophet foretold concerning him.
I have said nothing elaborately, but negligently. Then,
doubtless, the world shall be finished when he shall appear.
He himself shall divide the globe into three ruling powers,
when, moreover, Nero shall be raised up from hell, Elias
shall first come which things the
to seal the beloved ones ; at
region of Africa and the northern nation, the whole earth on
all sides, for seven years shall tremble. But Elias shall
occupy the half of the time, Nero shall occupy half. Then
the whore Babylon, being reduced to ashes, its embers
shall thence advance to Jerusalem and the Latin conqueror ;
shall then say, I am Christ, whom ye always pray to and, ;
indeed, the original ones who were deceived combine to

praise him. He does many wonders, since his is the false
prophet. Especially that they may
image believe him, his
shall speak. The Almighty power to appear
has given it
such. The Jews, recapitulating Scriptures from him, exclaim

at the same time to the Highest that they have been deceived.
42. Of the hidden and holy 'peopleof the Almighty Christy

the living God.
Let the hidden, the final, the holy people be longed for
and, indeed, let it be unknown by us where it abides, acting
by nine of the tribes and a half . . . ; and he has bidden to
live by the former law. Now let us all live : the tradition of
the law is new, as the law I point out to you
itself teaches,
more plainly. Two and a half are left where-

of the trrbes :
fore is the half of the tribes [separated] from them? That

they might be martyrs, when He should bring war on His
elected ones into tlie world ; or certainly the choir of the holy
prophets would rise together upon the people who should
impose a check upon them whom the obscene horses have
—
slaughtered with kicking heel ; nor would the band hurry

rashly at any time to [the gift of] peace. Those of the tribes are
withdrawn, and all the mysteries of Christ are fulfilled by
them throughout the whole age. Moreover, they have arisen
from the crime of two brothers, by whose auspices they have
followed crime. Not undeservedly are these bloody ones
thus scattered they shall again assemble on behalf of the
:
mysteries of Christ. But then the things told of in the law

are hastening to their completion. The Almighty Christ
descends to His who have been darkened from our view
elect,
for so long a time —
they have become so many thousands
that is the true heavenly people. The son does not die be-
fore his father, then ; nor do they feel pains in their bodies,
nor polypus in their nostrils. They who cease depart in ripe
years in their bed, fulfilling all the things of the law, and
therefore they are protected. They are bidden to pass on
the right side of their Lord ; and when they have passed over
as before. He dries up the river. Nor less does the Lord Him-
self also proceed with them. He has passed over to our side,
they come with the King of heaven and in their journey,
;
what shall I speak of which God will bring to pass ? Moun-

tains subside before them, and fountains break forth. The
creation rejoices to see the heavenly people. Here, however,
they hasten to defend the captive -matron. But the wicked
king who possesses her, when he hears, flies into the parts of
the north, and collects all [his followers]. Moreover, when
the tyrant shall dash himself against the army of God, his
soldiery are overthrown by the celestial terror; the false
prophet himselfis seized with the wicked one, by the decree
of theLord; they are handed over alive to Gehenna. From

him chiefs and leaders are bidden to obey then will the ;
holy ones enter into the breasts of their ancient mother, that,
moreover, they also may be refreshed whom he has evil per-
suaded. With various punishments he will torment those
who him they come to the end, whereby offences
trust in ;
are taken away from the world. The Lord will begin to
give judgment by fire.
s
:
456 TEE INSTRUCTIONS OF COMMODIANUS
43. Of the end of tJiis age.
The trumpet gives the sign in heaven, the lion being taken
away, and suddenly there is darkness with the din of heaven.
The Lord casts down His eyes, so that the earth trembles.
He cries out, so that all may hear throughout the world
Behold, long have I been silent while I bore your doings in
such a time. They cry out together, complaining and groan-
ing too late. They howl, they bewail; nor is there room found
for the wicked. What shall the mother do for the sucking
child, when she herself is burnt up? In the flame of fire
the Lord will judge the wicked. But the fire shall not touch
the just, but shall by all means lick them up (?). Li one
place they delay, but a part has wept at the judgment. Such
will be the heat, that the stones themselves shall melt. The
winds assemble into lightnings, the heavenly wrath rages ;
and wherever the wicked man fleeth, he is seized upon by

this fire. There will be no succour nor ship of the sea.
Amen flames on the nations, and the Modes and Parthian
burn for a thousand years, as the hidden words of John
declare. For then after a thousand years they are delivered
over to Gehenna and he whose work they were, with them
;
are burnt up.
44. Of the first oêsurrection.
From heaven will descend the city in the first resurrec-

tion ; this is what we may tell of such a celestial fabric.
We shall arise again to Him, who have been devoted to Him.
And they shall be incorruptible, even already living without
death. And neither will there be any grief nor any groaning
in that city. They shall come also who overcame cruel mar-
tyrdom under Antichrist, and they themselves live for the
whole time, and receive blessings because they have suffered
evil things; and they themselves marrying, beget for a thou-
sand years. There are prepared all the revenues of the earth,
because the earth renewed without end pours forth abundantly.
Therein are no rains no cold comes into the golden camp.
;
No sieges as now, nor rapines, nor does that city crave the
IN FAVOUR OF CIIFJSTIAN DISCIPLINE. 457
light of a lamp. It shines from its Founder. Moreover,

Him obeys; in breadth 12,000 furlongs, and length and
it
depth. It levels its foundation In the earth, but it raises its

head to heaven. In the city before the doors, moreover, sun
and moon shall shine he who is evil is hedged up in torment,
;
for the sake of the nourishment of the righteous. But from

the thousand years God will destroy all those evils.
45. Of the day of judgment.
I add something, on account of unbelievers, of the day of

judgment. Again, the fire of the Lord sent forth shall be
appointed. The earth gives a true groan then those who ;
are making their journey in the last end, and then all unbe-
lievers, [groan]. The whole of nature is converted in flame,
which yet avoids the camp of His saints. The earth is burned
up from its foundations, and the mountains melt. Of the sea
nothing remains it is overcome by the powerful fire.
: This
sky perishes, and the stars and these things are changed.
Another novelty of sky and of everlasting earth is arranged.
Thence they who deserve it are sent away in a second death,
but the righteous are placed in inner dwelling-places.
46. To catechumens.
In few words, I admonish all believers in Christ, who have

forsaken idols, for your salvation. In the first times, if in
any way thou fallest into error, still, when entreated, do thou
leave all things for Christ; and since thou hast known God,
be a recruit good and approved, and let virgin modesty
dwell with thee in purity. Let the mind be watchful for
good things. Beware that thou fall not into former sins.
In baptism the coarse dress of thy birth is washed. For if
any sinful catechumen is marked with punishment, let him
live in the signs [of Christianity], although not without loss.
The whole of the matter for thee is this. Do thou ever shun
great sins.
47. 7b the faithful.
I admonish the faithful not to hold their brethren in

hatred. Hatreds are accounted impious bj martyrs for the

flame. The martrr
is destroyed whose confession is of such
kind; nor is it taught that the evil is expiated by the shed-

ding of blood. A
law is given to the unjust man that he
may restrain himself. Thence he ought to be free from
craft; so also oucrhtest thou. Twice dost thou sin aiiainst
God, if thou extendest strifes to thy brother; whence thou
shalt not avoid sin following thy former courses. Thou
hast once been washed : shalt thou be able to be immersed
again ?
48. faithful^ beware of evil.
The birds are deceived, and the beasts of the woods in the
woods, by those very charms by which their ruin is ever
accomplished, and caves as well as food deceive them as they
follow; and they know not how to shun evil, nor are they re-
strained by law. Law is given to man, and a doctrine of life
to be chosen, from which he remembers that he may be able
to live carefully, and recalls his own place, and takes away
those thincjs which belono; to death. He severelv condemns
himself who forsakes rule either bound with iron, or cast
;
down from his degree or deprived of life, he loses what he

;
ought to enjoy. Warned by example, do not sin gravely;

translated by the laver, rather have charity flee far from ;
the bait of the mouse-trap, where there is death. Many are

the martyrdoms which are made without shedding of blood.
Not to desire other men's goods ; to wish to have the benefit
of martyrdom ; to bridle the tongue, thou oughtest to make
thvself humble ; not willino-lv to use force, nor to return
force used against thee, thou wilt be a patient mind, under-
stand that thou art a martyr.
49. To penitents.
Thou art become a penitent; pray night and day; yet

from thy ^Mother do not far depart, and the Highest will be
able to be merciful to thee. The confession of thy fault
shall not be in vain. Equally in thy state of accusation
learn to weep manifestly. Then, if thou hast a wound, seek
;
herbs and a physician and yet in thy punishments thou

;
shalt be able to mitigate thy sufferings. For I will even

confess that I alone am here of you, and that terror must be
foregone. I have myself felt the destruction and therefore
;
I warn those who are wounded to walk more cautiously, to

put thy hair and thy beard in the dust of the earth, and to be
clothed in sackcloth, and to entreat from the highest King
will aid thee, that thou perish not perchance from among
the people.
50. WJio have apostatized from God.
Moreover, when war is waged, or an enemy attacks, if one

be able either to conquer or to be hidden, they are great
trophies ; but unhappy will he be who shall be taken by
them. He loses country and king wdio has been unwilling
to fight wôrthily for the truth, for his country, or for life.
He ought to die rather than go under a barbarian king; and
let him seek slavery who is willing to transfer himself to
enemies without law\ Then, if in warring thou shouldst die
for thy king, hast conquered, or if thou hast given thy
hands, thou hast perished uninjured by law. The enemy
crosses the river; do thou hide under thy lurking-place; or,
if he can enter or not, do not linger. Everywhere make

thyself safe,and thy friends also ; thou hast conquered. And
take watchful care lest any one enter in that lurking-place.
It will be an infamous thing if any one declares himself to
the enemy. He who knows not how to conquer, and runs
to deliver himself up, has weakly foregone praise for neither
his own nor his country's good. Then he was unwilling to
any one is without God,
live, since life itself will perish. If
or profane from the enemy, they are become as sounding
brass, or deaf as adders such men ought abundantly to pray
:
or to hide themselves.
51. Of infants.
The enemy has suddenly come flooding us over with war
and before they could flee, he has seized upon the helpless
children. They cannot be reproached, althoiigh they are
seen to be taken captive ; nor, indeed, do I excuse them,

Perliaps they have deserved it on account of the faults of
their parents ; therefore God has given them up. However,
I exhort the adults that they run to arms, and tliat they
should be born again, as it were, to their Mother from the
womb. Let them avoid a law that is terrible, and always
bloody, impious, intractable, living with the life of the beasts ;
for when another war by chance should be to be waged, he

who should be able to conquer or even rightly to know how
to beware . . .
52. Deserters,
For deserters are not called so as all of one kind. One

is wicked, another partially withdraws ; but yet true judg-
ments are decreed for both. So Christ is fouMit aojainst,
even as Csesar is obeyed. Seek the refuge of the king, if
thou hast been a delinquent. Do thou implore of Him do ;
thou prostrate confess to Him He will grant all things whose

:
also are all our things. The camp being replaced, beware of
sinnino; further: do not wander loncj as a soldier through
caves of the wild beasts. Let it be sin to thee to cease from
unmeasured doino;.
53. To the soldiers of Christ,

When thou hast given thy name to the warfare, thou art
held by a bridle. Therefore begin thou to put away thy
former doincrs. Shun luxuries, since labour is threatening:
arms. With all thy virtue thou must obey the king's com-
mand, if thou wishest to attain the last times in gladness.
He is a good soldier, always wait for things to be enjoyed.
Be unwilling to flatter thyself ; absolutely put away sloth,
that thou mayest daily be ready for what is set before thee.
Be careful beforehand in the morning revisit the standards.
;
When thou seest the war, take the nearest contest. This is
the king's glory, to see the soldiery prepared. The king is
present; desire that ye may fight beyond his hope. He makes
ready gifts. Pie gladly looks for the victory, and assigns
you to be a fit follower. Do thou be unwilling to spare thy-
;
self besides for Belial ; be thou rather diligent, that he may

give fame for your death.
54. Of fugitives.
The souls of those that are lost deservedly of themselves
separate themselves. Begotten oi him, they again recur to
those things which are his. The root of Cain, the accursed
seed, breaks forth and takes refuge in the servile nation
under a barbarian king and there the eternal flame will
;
torment on the day decreed. The fugitive will wander

vaguely without discipline, loosed from law to go about
through the defiles of the ways. These, therefore, are such
whom no penalty has restrained. If they will not live, they
ought to be seen by the idols.
55. Of the seed of the tares.
Of the seed of the tares, who stand mingled in the church.

When the times of the harvest are filled up, the tares that
have sprung up are separated from the fruit, because God
had not sent them. The husbandman separates all those
collected tares. The law is our field whoever does good ;
in it, assuredly the Euler Himself will afford a true re-

pose, for the tares are burned with fire. If, therefore, you
think that under one they are delaying, you are wrong.
I designate you as barren Christians ; cursed wâs the fig-
tree without fruit in the word of the Lord, and immediately

it withered away. Ye do not works ye prepare no gift for
;
the treasury, and yet ye thus vainly think to deserve well of

the Lord.
56. To the dissembler.
Dost thou dissemble with the law that was given with such
public announcement, crying out in the heavenly word of
so many prophets? If a prophet had only cried out to the
clouds,^ the word of the Lord uttered by him would surely
suffice. The law of the Lord proclaims itself into so many
volumes of prophets none of them excuses wickedness
;
1 Or, " If one prophet only had cried out to tlic world."
;
thus even thou wishest from the heart to see good things
thou art also seeking to live by deceits. Why, then, has the
law itself gone forth with so much pains ? Thou abusest
the commands of the Lord, and yet thou callest thyself His
son. Thou art seen, if thou wilt be such without reason. I
say, the Almighty seeks the meek to be His sons, those who
are upright with a good heart, those who are devoted to the
divine law ; but ye know already where He has plunged the
wicked.
57. That worldly tilings are absolutely to he avoided.
If certain teachers, while looking for your gifts or fearing

your persons, relax individual things to you, not only do I
not grieve, but I am compelled to speak the truths Thou
art going to vain shows with the crowd of the evil one, where
Satan is at work in the circus with din. Thou persuadest
thyself that everything that shall please thee is lawful.
Thou art the offspring of the Highest, mingled with the
sons of the devil. Dost thou wish to see the former
things wdiich thou hast renounced? Art thou an;ain con-
versant with them? What shall the Anointed One profit
thee ? Or if it is permitted, on account of weakness, that
thou foolishly profane . . . Love not the world, nor
its contents. Such is God's word, and it seems good to
thee. Thou command, and shunnest God's.
observest man's
Thou trusted to the gift whereby the teachers shut up their
mouths, that they may be silent, and not tell thee the divine
commands ; while I speak the truth, as thou art bound look
to the Highest. Assign thyself as a follower to Him whose
son thou wast. If thou seekest to live, being a believing
man, as do the Gentiles, the joys of the world remove thee
from the grace of Christ. With an undisciplined mind thou
seekest what thou presumest to be easily lawful, both thy
dear actors and their musical strains nor carest thou that ;
the offspring of such an one should babble follies. While

thou thinkest that thou art enjoying life, thou art improvi-
dently erring. The Highest commands, and thou shunnest
His righteous precepts.
58. That the Christian should he such.
When the Lord says that man should eat bread with
groaning, here what art thou now doing, who desirest to
hve with joy? Thou seekest to rescind the judgment
uttered by the highest God when He first formed man thou ;
wishest to abandon the curb of the law. If the Almio-htv

God have bidden thee live with sweat, thou who art living
in pleasure wilt already be a stranger to Him. The Scrip-
ture saith that the Lord was angry with the Jews. Their
sons, refreshed with food, rose up to play. Now, therefore,
w^hy do we follow these circumcised men ? ^ In what respect
they perished, we ought to beware ; the greatest part of you,
surrendered to luxuries, obey them. Thou transgressest the
law in staining thyself wîth dyes : against thee the apostle
cries out; yea, God cries out by him. Your dissoluteness, says
he, in itself ruins^ you. Be, then, such as Christ wishes you
to be, gentle, and in Him joyful, for in the wôrld you are
sad. Eun, labour, sweat, fight with sadness. Hope comes
with labour, and the palm is given to victory. If thou
wishest to be refreshed, give help and encouragement to the
martyr. Wait for the repose to come in the passage of
death.
59. To the matrons of the Church of the living God.
Thou wishest, O Christian woman, that the matrons should

be as the ladies of the world. Thou surroundest thyself with
gold, or with the modest silken garment. Thou givest the
terror of the law from thy ears to the wind. Thou affectest
vanity wîth all the pomp of the devil. Thou art adorned at
the looking-glass with thy curled hair turned back from thy
brow\ And moreover, with evil purposes, thou puttest on
false medicaments, on thy pure eyes the stibium, with painted
beauty, or thou dyest thy hair that it may be always black.
God is the overlooker, who dives into each heart. But these
things are not necessary for modest women. Pierce thy
breast with chaste and modest feelino;. The law of God
'
^ Sponte profectos. ^ Deperdunt.
464 THE I^^STRUCTIONS OF COMMODIANUS
bears witness that such laws fail from the heart which be-
lieves; to a wife approved of her husband, let it suffice that
she is so, not by her dress, but by her good disposition. To

put on clothes which the cold and the heat or too much sun
demands, only that thou mayest be approved modest, and show
forth the gifts of thy capacity among the people of God.
Thou who wast formerly most illustrious, givest to thyself the
guise of one who is contemptible. She who lay without life,
was raised by the prayers of the widows. She deserved this,
that she should be raised from death, not by her costly dress,
but by her gifts. Do ye, O good matrons, flee from the
adornment of vanity; such attire is fitting for women who
haunt the brothels. Overcome the evil one, O modest
women of Christ. Show forth all your wealth in giving.
60. To the same again.

Hear my
voice, thou who wishest to remain a Christian
woman, what way the blessed Paul commands you to
in
be adorned. Isaiah, moreover, the teacher and author that
spoke from heaven, for he detests those who follow the
wickedness of the world, says : The daughters of Zion that
are lifted up shall be brought low. It is not right in God
that a faithful Christian woman should be adorned. Dost
thou seek to go forth after the fashion of the Gentiles, O
thou who art consecrated to God?
God's heralds, crying
aloud in the law, condemn such to be unrigliteous women,
who in such wise adorn themselves. your hair; ye Ye stain
paint the opening of your eyes with black lift up your ;
ye
pretty hair one by one on your painted brow; ye anoint
your cheeks with some sort of ruddy colour laid on and, ;
moreover, ear-rings hangdown with very heavy weight. Ye

bury your neck with necklaces with gems and gold ye bind
;
hands worthy of God with an evil presage. Why should I

tell of your dresses, or of the whole pomp of the devil ? Ye
are rejecting the law when ye wish to please the world. Ye
dance in your houses ; instead of psalms, ye sing love songs.
Thou, although thou mayest be chaste, dost not prove thyself
so by following evil things. Christ therefore makes you, such
IiV FAVOUR OF CHRISTIAN DISCIPLINE. 4C5
as you are, equal with the Gentiles. Be pleasinpj to the

liymned chorus, and to an appeased Christ with ardent love
fervently offer your savour to Christ.
61. In the cUurcli to all the people of God.

I, brethren, am not righteous who am lifted up out of the
filth, nor do I exalt myself ; but I grieve for you, as seeinn;
none is crowned in the contest
that out of so great a people, :
certainly, he does not himself fight, yet let him

even if
suggest encouragement to others. Ye rebuke calamity O ;
belly, stuff yourself out with luxury. The brother labours in

arms with a world opposed him
and dost thou, stuffed with
to ;
wealth, neither fight, nor place thyself by his side when he is

fighting? fool, dost not thou perceive that one is warring
on behalf of many? The whole church is suspended on such
a one if he conquers. Thou seest that thy brother is with-
held, and that he fights with the enemy. Thou desirest
peace in the camp, he outside rejects it. Be pitiful, that thou
mayest be before all things saved. Neither dost thou fear
the Lord, who cries aloud with such an utterance even He ;
who commands us to give food even to our enemies. Look for-

ward to thy meals from that Tobias wdio always on every day
shared them entirely with the poor man. Thou seekest to
feed him, O fool, who feedeth thee again. Dost thou wish
that he should prepare for me, who is setting before him his
burial? The brother oppressed with want, nearly languishing
away, cries out at the splendidly fed, and with distended
belly. What sayest thou of the Lord's day ? If he have not
placed himself before, call forth a poor man from the crowd
whom thou mayest take to thy dinner. In the tablets is your
hope from a Christ refreshed.
62. To Idm who loislies for martyrdom.
Since, O son, thou desirest martyrdom, hear. Be thou

such as Abel was, or such as Isaac himself, or Stephen, who
chose for himself on the way the rigliteous life. Thou indeed
desirest that which is a matter suited for the blessed. First
of all, overcome the evil one with thy good acts by living well ;
TERT. —VOL. III. 2 Cr

and when He thy King shall see thee, be thou secure. It is

His own time, and we are living for both so that if war fails,
;
the martyrs shall go in peace. Many indeed err who say,

With our blood we have overcome the wicked one and if he ;
remains, they are unwilling to overcome. He perishes by

lying in wait, and the wicked thus feels it but he that ;
is lawful does not feel the punishments applied. With ex-

clamation and with eagerness beat thy breast wîth thy fists.
Even now, if thou hast conquered by good deeds, thou art

a martyr in Thou, therefore, who seekest to extol
Him.
martyrdom with thy word, in peace clothe thyself with good
deeds, and be secure.
63. The daily icar.
Thou seekest to wage war, O fool, as if wars were at peace.

From the first formed day in the end you fight. Lust
precipitates you, there is war; fight with it. Luxury per-
suades, neglect it ; thou hast overcome the war. Be sparing
of abundance of wine, lest by means of it thou shouldest go
wrong. Restrain thy tongue from cursing, because wath it
thou adorest the Lord. Eepress rage. Make thyself peace-

able to all. Beware of trampling on thy inferiors when
weighed down with miseries. Lend thyself as a protector
only, and do no hurt. Lead yourselves in a righteous path,
unstained by jealousy. In thy riches make thyself gentle
to those that are of little account. Give of thy labour,
clothe the naked. Thus shalt thou conquer. Lay snares for
no man, since thou servest God. Look to the beginning,
whence the envious enemy has perished. I am not a teacher,
but the law^ itself teaches by its proclamation. Thou wearest
such great words vainly, who in one moment seekest without
labour to raise a martrydom to Christ.
64, Of the zeal of concupiscence.
In desiring, thence thou perishest, wdiilst thou art burn-

ing with envy of thy neighbour. Thou extinguishest thy-
self, when thou inflamest thyself within. Thou art jealous,
O envious man, of another who is struggling with evil, and
IN FAVOUR OF CHPdSTIAN DISCIPLINE. 4G7
desirest that thou mayest become equally the possessor of so

much wealth. The law him when thou
does not thus behold
seekest to fall upon him. Depending on all things, thou
livest in the lust of gain and although thou art guilty to
;
thyselfj thou condemnest thyself by thy own judgment.

The greedy survey of the eyes is never satisfied. Now,
therefore, if thou mayest return and consider, lust is vain
. whence God cries out, Thou fool,
. . this night thou art
summoned. Death rushes after thee. YV^hose, then, shall
be those talents ? By hiding the unrighteous gains in the
concealed treasury, when the Lord shall supply to every one
his daily life. Let another accumulate; do thou seek to live
well. And when thy heart is conscious of God, thou shalt
be victor over all things; yet I do not say that thou shouldest
boast thyself in public, when thou art watching for thy
day by living without fraud. The bird perishes in the midst
of food, or carelessly sticks fast in the bird-lime. Think
that in thy simplicity thou hast much to beware of. Let
others transgress these bounds. Do thou always look for-
ward.
65. They lulio give from evil.
Why dost thou senselessly feign thyself good by the wound

of another ? Whence thou bestowest, another is daily weep-
ing. Dost not thou believe that the Lord sees those things
from heaven? The Highest says. He does not approve of
the gifts of the wicked. Thou shalt break forth upon the
wretched when thou shalt have gained a place. One gives
gifts that he may make another of no account or if thou ;
hast lent on usury, taking twenty-four per cent., thou wishest

to bestow charity that thou mayest purge thyself, as being
evil, with that which is evil. The Almighty absolutely re-
jects such works as these. Thou hast given [that which has
been wrung] from tears; that candidate, oppressed with
ungrateful usuries, and become needy, deplores it. Besides
having obtained an opportunity for the exactors, thy enemy
for the present is the people thou consecrated, hast become
;
wicked for reward. Also thou wishest to atone for thyself

;
bv the gain of wages. O wicked one, thou deceivest thyself^

but none else.
Q^. Of a deceitful peace.
The arranged time comes to our people ; there is peace in

the world ; and, at the same time, ruin is weighing us down
from the enticement of the world, [the destruction] of the
reckless people whom ye have rent into schism. Either obey
the law of the city, or depart from it. Ye behold the mote
sticking in our eyes, and will not see the beam in your own.
A treacherous peace is coming to you persecution is rife ; ;
the wounds do not appear and thus, without slaughter, ye

;
are destroyed. War is waged in secret, because, in the midst
of peace itself, scarcely one of you has behaved himself with

caution. O badly fortified, and foretold for slaughter, ye
praise a treacherous peace, —a peace that is mischievous to
you. Having become the soldiers of another than Christ,
ye have perished.
67. To the readers,
I warn certain readers only to consider, and to give material

to others by an example of life, to avoid strife, and to shun
so many quarrels ; to repress terror, and never to be proud ;
moreover, denounce the righteous obedience of wicked men.

Make yourselves like to Christ your Master, O little ones.
Be among the lilies of the field by your benefits ye have ;
become blessed when ye bear the edicts ;

ye are flowers in
the congregation ;
ye are Christ's lanterns. Keep what ye
are, and ye shall be able to tell it.
68. To ministers.
Exercise the mystery of Christ, O deacons, with purity

therefore, O ministers, do the commands of your Master;
do not play the person of a righteous judge; strengthen
your office by all things, as learned men, looking upwards,
always devoted to the Supreme God. Render the faithful
sacred ministries of the altar to God, prepared in divine
matters to set an example ;
yourselves incline your head to
m FAVOUR OF CHRISTIAN DISCIPLINE. 4G0
the pastors, so shall it come to pass that ye may be approved

of Christ.
69. To God's shepherds,
A if he shall have confessed, has doubled his

shepherd,
conflict. Moreover, the apostle bids that such should be
teachers. Let him be a patient ruler ; let him know when
he may relax the reins let him terrify at first, and then
;
anoint with honey ; and let him first observe to do himself

what he says. The shepherd who minds worldly things is
esteemed in fault, against whose countenance thou mightest

dare to say anything. Gehenna
itself bubbles up in hell
with rumours. Woe to the wretched people which wavers
with doubtful brow ! if such a shepherd shall be present to
it, it is almost ruined. But a devout man restrains it, govern-
ing rightly. The swarms [of bees] are rejoiced under
suitable kings ; in such there is hope, and the entire church
lives.
70. / s]peah to tlie elder-horn.
The time demands that I alone should speak to you truth.

He is often admonished by one word which many refuse. I
wish you to turn your hatred against me alone, that the hearts
of all may tremble at the tempter. Look to the saying that
truth begets hatred, [and consider] how many things I have
lately indeed foretold concerning a delusive peace, while,
alas, the enticing seducer has come upon you unawares, and
because ye have not known how
that his wiles were imminent,
ye have perished ;
ye work absolutely bitter things, but that
is the characteristic of the world ; not any one for
itself
whom ye intercede acts for nothing. He who takes refuge

from your fire, plunges in the whirlpool. Then the wretch,
stripped naked, seeks assistance from you. The judges them-
selves shudder at your frauds of a shorter title, I should
. . .
not labour at so many lines. Ye who teach, look upon those

to whomye willingly tend, when for yourselves ye both re-
ceive banquets and feed upon them. For those things are
ye already almost entering the foundations of the earth.
—
470 TEE INSTRUCTIONS OF COMMODIANUS
71. To visit the side.
—
If thy brother should be weak I speak of the poor man
do not empty-handed visit such an one as he lies ill. Do good
under God ; pay your obedience by your money. Thence
he shall be restored ; or if he should perish, let a poor man
be refreshed, who has nothing wherewith to pay you, but the
Founder and Author of the world on his behalf. Or if it
should displease thee to go to the poor man, always hateful,
send money, and something whence he may recover himself.
And, similarly, if thy poor sister lies upon a sick-bed, let
your matrons begin to bear her victuals. God Himself cries
out, Break thy bread to the needy. There is no need to
visit with words, but with benefits. It is wicked that thy
brother should be sick through want of food. Satisfy him
not with words. He needs meat and drink. Look upon
such assuredly weakened, who are not able to act for them-
selves. Give to them at once. I pledge my word that four-
fold shall be given you by God.
72. To the poor in health.
What can healthful poverty do, unless wealth be present ?

Assuredl}^, if thou hast the means, at once communicate also
to thy brother. Be responsible to thyself for one, lest thou

be said to be proud.
fihouldst I promise that thou shalt live
more secure than the rich man. Heceive into thy ears the
teaching of the great Solomon : God hates the poor man
to be a pleader on high. Therefore submit thyself, and
give honour to Him that is powerful ; for the soft speech
thou knowest the proverb melts. —
One is conquered by
service, even although there be an ancient anger. If the
tongue be silent, thou hast found nothing better. If there
should not wholesomely be an art whereby life may be
governed, either give aid or direction by the command of
Him that is mighty. Let it not shame or grieve you that a
healthy man should have faith. In the treasury, besides,
thou oughtest to give of thy labour, even as that widow
whom the Anointed One preferred.
73. That sons are not to he hewailed.
Altliough the death of sons leaves grief for the heart, yet
it is not right either to go forth in black garments, or to
bewail them. The Lord prudently says that ye must grieve

with the mind, not with outward show, which is finished in
the week. In the book of Solomon the promises of the
Lord concerning the resurrection are forgotten if thou
wouldest make thy sons martyrs, and thus with thy voice
will bewail them. Art thou not ashamed without restraint
to lament thy sons, like the Gentiles ? Thou tearest thy face,
thou beatest thy breast, thou takest off thy garments ; and
dost thou not fear the Lord, whose kingdom thou desirest
to behold ? Mourn as it is right, but do not do wrong on
their behalf. Ye therefore are such. What less than Gentiles
are ye ? Ye
do as the crowxls that are descended from the
diabolical stock. Ye cry that they are extinct. With what
advantage, O false one, thou hast perished ! The father has
not led his son with grief to be slain at the altar, nor has the
prophet mourned over a deceased son with grief, nor even
has a wêeping parent. But one devoted to God was hastily
dying.
74. Of funeral pomp.

Thou who seekest to be careful of the pomp of death art
in error. As a servant of God, thou oughtest even in death
to please Him. Alas that the lifeless body should be
adorned in death O true vanity, to desire honour for the
!
dead ! A
mind enchained to the world ; not even in death
devoted to Christ. Thou knowest the proverbs. He wished
to be carried through the forum. Thus ye, who are like
to him, and living with untrained mind, wîsh to have a
happy and blessed day at your death_, that the people may
come together, and that you may see praise with mourning.
Thou dost not foresee whither thou mayest deserve to go
when dead. Lo, they are following thee; and thou, per-
chance, art already burning, being driven to punishment.
What will the jponip benefit the dead man?. Thou shalt be
accused, who seekest them on account of those gatherings.
Thou desirest to live under idols. Thou deceivest thyself.
75. To the clerics.
They will assemble together at Easter, that day of ours

most blessed and let them rejoice, who ask for divine enter-
;
tainments. Let what is sufhcient be expended upon them,

wine and food. Look back at the source whence these things
may be told on your behalf. Ye are wanting in a gift to
Christ, in moderate expenditure. Since ye yourselves do it
not, in what manner can ye persuade the righteousness of
the law to such people, even once in the year % Thus often
blasphemy suggests to many concerniDg you.
76. Of tJiose ivlio gossip J

and of silence.
When a thing appears to anybody of no consequence, and

is not shunned, and it rushes forth, as if easy, whilst thou
abusest it. Fables assist it when thou comest to pouv out

prayers, or to beat thy breast for thy daily sin. The trumpet
of the heralds sounds forth, while the reader is reading, that
the ears may be open, and thou rather impedest them. Thou
art luxurious with thy lips, with wdiich thou oughtest to
groan. Shut up thy breast to evils, or loose them in thy
breast. But since the possession of money gives barefaced-
ness to the wealthy, thence every one perishes when they
are most trusting to themselves. Thus, moreover, the women
assemble, as if they would enter the bath. They press closely,
and make of God's house as if it were a fair. Certainly the
Lord frightened the house of prayer. The Lord's priest
commanded with sursum corda," when prayer was to be
''
made, that your silence should be made. Thou answerest

fluently, and moreover abstainest not from promises. He
entreats the Highest on behalf of a devoted people, lest any
one should perish, and thou turnest thyself to fables. Thou
mockest at him, or detractest from thy neighbour's reputa-
tion. Thou speakest in an undisciplined manner, as if God
were absent — as if He who made all things neither hears
nor sees.
:
77. To the drunkards.
I place no limit to a drunkard ; but I had rather [have to

do with] a beast. From those who are proud in drinking
thou withdrawest in thine inner mind, holding the power of
the ruler, O fool, among Cyclops. Thence in the histories
thou criest, While I am dead I drink not. Be it mine to drink
the best things, and to be wise in heart. Kather give assist-

ance (what more seekest thou to abuse ?) to the lowest pauper,
and ye shall both be refreshed. If thou doest such things,
thou extinguishest Gehenna for thyself.
78. To the pastors.
Thou who seekest to feed others, and hast prepared what

thou couldest by assiduously feeding, hast done rightly. But
still look after the poor man, who cannot feed thee again
then will thy table be approved by the one God. The Al-
mighty has bidden such even especially to be fed. Consider,
when thou feedest the sick, thou art also lending to the High
One. In that thing the Lord has wished that you should
stand before Him approved.
79. To the petitioners.
If thou desirest, when praying, to be heard from heaven,

break the chains from the lurking-places of wickedness ; or
if, pitying the poor, thou prayest by thy benefits, doubt not
but what thou shalt have asked may be given to the peti-
tioner. Then truly, if void of benefits, thou adorest God, do
not thus at all make thy prayers vainly.
80. TJie name of the man of Gaza.

Ye who are to be inhabitants of the heavens with God-
Christ, hold fast the beginning, look at all things from
heaven. Let simplicity, let meekness dwell in your body.
Be not angry with thy devout brother without a cause, for
ye shall receive whatever ye may have done from him. This
has pleased Christ, that the dead should rise again, yea,
with their bodies; and those, too, whom in this, world the fire
474 THE IXSTEUCTIOXS OF COMMODIAXUS.
has burned, when six thousand years are completed, and the
world has come to an end. The heaven in the meantime is
changed with an altered course, for then the wicked are
burnt up with divine fire. The creature with groaning
burns with the anger of the highest God. Those who are
more worthy, and who are begotten of an illustrious stem,
and the men of under the conquered Antichrist,
nobility
according to God's command
living aâin in the world for a
thousand years, indeed, that they may serve the saints, and
the High One, under a servile yoke, that they may bear
victuals on their neck. Moreover, that they may be judged
acrain when the reifin is finished. Thev who make God of
no account when the thousandth year is finished shall perish
by fire, when they them.selves shall speak to the mountains.
All flesh in the monuments and tombs is restored according
to its deed they are plunged in hell they bear their punish-
: ;
ments in the world they are shown to them, and they read
;
the things transacted from heaven ; the reward according to

one's deeds in a perpetual tyranny. I cannot comprehend all
things in a little treatise ; the curiositv of the learned men
shall find my name in this.
INDEXES.
I.—INDEX OF TEXTS OF SCRIPTURE.

VOL. PAGE VOL PAGE
Genesis. 205
194, ii. 227, vi. 9, iii.
VOL. PAGE ii. 23, i. .
ii. 59, 82, iii. 39, 165, 167 vi. 14, . iii. 432
i. 1, . .
ii. 460, vi. IS, iii. 206

84, 87, 91 bis, 97 23, 24, .
ii. .
92 iii. 127 vi. 19, 20, iii. 28

1, 2, i. 232, ii.
303, iii. 9 vii. iii. 205, 344

ii. 88, 90, 97, 101 ii. 24, . i. 1, .
2,
435 vii. 2, iii. 392
ii. 59, 344, 357 24, 25,
ii. ii. .
3, .
171 vii. 3, iii. 28

i. 234, ii. 357 ii. 25, . iii. .
6, 7, .
ii. 91 ii. 27, . i. 197 vii. 7, . iii. 28

7, . .
238, 290 vii. 23, iii. 206

8, . . ii. 91 iii. 1, . iii.
ii. 9G his iii. 1-7, iii. 262, 263 viii. 22, ii. 331, 356
9, ..
204 ix., iii. 404

9, 10, iii. 308 iii. 2, 3, iii.
97 ix. 1, 2, 7, 19, 111. 264

10, . iii. 293 iii. 5, 19, ii.
iii. 128
11, . ii. 96 iii. 6, . i. 197, iii. 69 ix. 2-5,
ii. 86 iii. 7, iii. 69, 171 ix. 3, . ii. 501

11, 12, .
ii. 357 iii. 7, 10, 11, i. 197 ix. 5, .

ii. 263
14-16,
289 ix. 5, 6, ii. 2; 129
16, 17, ii. 388 iii. 8, iii.
3G9, 132 ix. 6. 1. 164

20, 21, ii. 87 iii. 9, ii. iii. .
o.->
72 iii. 16, i. 304 ix. 21, 2 iii. 284
21, 22, ii.
ii. 87 iii. 19, 226, 245,

ii. x. 8-17, iii. 284
24, .
ii. 224, 259, 312 xi. 26, 27, 28, iii. 288
26, .
iii. 163, 294 xi. 31, iii. 207

225, 342, 350, 476 iii. 20,
i. 164, iii. 21, i. 305, ii. 227 xii. 5, . iii. 207
26, 27, .
278 xii. 10-20, i. 318

ii. 476, iii. 98
.
iii. 24, . i.
206 xiv. 18, iii. 205

ii. 92, 224, 356 iv. 1-7, iii.
27, .
258, 280, iv. 2-14, iii. 214 XV. 6, . i. 214

28.
33 iv. 3, iii. 299 XV. 13, iii. 205
ii. 293, 476, iii. 9, .
iii. 128 iv. 10, . ii. 97 xvi. and xvii., iii. 31

29,
ii. 91 iv. 11, . ii. 260 xvii. 5, iii. 31
31,
iv. 15, iii. 392 xviii., . i. 201, ii. 109
. 7, ii. 92, 99, 200, .
185 xviii. 14, ii. :^52

314, 417, 474 iv. 15-24, . i.
ii. 224 iv. 18, 19, . iii. 9 xix. 1-29, 11. 269
i, o,
iii. 332 iv. 19-24, 28 . iii. xix. 1-29, iii. 207
9-14,
iii.389 V. 21, 25, 28, 29, i. 307 xix. 4, . iii. 286
10, .
GO V. 22, 24, iii. 206 xix. 11, i. 286

15, . i. 212, ii.
ii. 324, 522 xix. 24, ii. .359
16, .
ii. GO V. 24, .
iii. 166 xix. 23-20, iii. 229

16, 17, iii. 127, 204 vi. 1, 2,
ii. 251 vi. 2, . i. 152, 196 bi% xix. 30-3S,, iii. 69
17, .
iii. 162 362 xxi. 12-20, iii. 343

19, 20,
232, 22 xxii. 1-10, iii. 236
21 ii. 509, 512 vi. 3, ii. iii.
iii. 344 xxii. 1-14, iii. 251

21, 22, i. 280, iii. 8 vi. 4,
i. 308 xxii. 1-19, iii. 333
21, 23, ii. 97 vi. 8,
475
476 INDEX OF TEXTS.
INDEX OF TEXTS, 477
478 INDEX OF TEXTS.
VOL. rAGE
xxii. 9, 10, 206
. ii.
xxii. 10, .206 ii.
xxii. 16, iii. 225, 236, 240

xxii. 16, 17, iii. 248
xxii. 17, ii. 249

.
xxii. 18, ii. 249, iii. 236

xxiv. 1, ii.. 95
xxiv. 4, , i. 172
xxiv. 7, . i. 403
XXV. 7, . i. 322
xxvi. 4, 5, • iii. 105
xxvi. 6, . iii. 105
xxvi. 9, . i. 145
xxviii. 2, . i. 189
xxix. 1, 2, . iii. 213
xxix. 3, . iii. 295

xxxii. 1, i. 393
.
xxxiii. 6, 116, 345,

ii.
374, 375, 391

xxxiv. 7, . i. 372
XXXV. 12, . iii. 236
xxxvii. 47, . iii. 32
xxxviii. 8, . i. 273
xxxviii. 17, iii. 234, 254

xxxix. 12, . iii. 17
xl. 28, , . iii. 133
xlv. 1, i. 145, ii. 344,
iii. 391
xlv. 2, . . ii. 230
xlv. 3, . . iii. 230
xlv. 4, . . iii. 230
xlv. 5, . iii. 230, 231

xlv. 6, 7, . ii. 358
xlv. 14, 15, . ii. 358
xlix. 11, . iii. 222
xlix. 14, . iii. 205
xHx. 18, . i. 23
xlix. 20, . ii. 487
I. 14, . . iii. 305
1. 16-18, . iii. 106
Ii. 4, . . iii. 117

Ii. 12, . i. 188, ii. 441
Ii. 17, . iii. 128, 215
Ii. 18-21, . iii. 150

Iv. 17, . . i. 201
Iv. 23, . . 145
i.
Ixii. 4, . . i. 189
Ixii. 11, . iii. 397
Ixii. 12, . iii. 230
Ixiv. 7, . ii. 117
Ixvii. 6, . iii. 248
Ixix. 4, . iii. 236
Ixix. 11, . iii. 253
Ixix. 21, iii. 236, 248

Ixix. 22, . ii. 249
Ixix. 23, . i. 291
ixxi. 18, . ii. 355
ixxii. 10, . iii. 228

INDEX OF TEXTS. 479
VOL. PAGE
ii. 3, 4, . iii. 209 xli.
ii. 19, . ii. 104, 253
ii. 20, . . 252 iiL
iii. 1, 3, . 252 iii.
iii. 3, . . 249 ii.
iv. 1, . iii. 392, 398
V. 2, . . iii. 252
V. 6, 7, . iii. 252
V. IS, i. 276, iii. 175

V. 20, i. 282, ii. 213
vi. 3, . . i. 131
vi, 9, . ii. 271, iii. 75
vi. 9, 10, . iii. 332
vi. 10, i. 94, iii. 131
vii. 13, 14, . iii. 225
vii. 14, ii. 165, 200, 207,
211, 212, 248
vii. 15, . 225 iii.
viii. 4, ii. 249, 226 iii.
viii. 8-10, . iii. 226
viii. 14, . iii. 254
ix. 1, 2, . iii. 216
ix. 6, . . iii. 239
X. 14, . . ii. 370
xi. 1, i. 351, iii. 368

xi. 1, 2, . iii. 233
xi. 2, . . iii. 394
xi. 4, . . iii. 397
xix. 1, . iii. 229
xxii. 13, . iii. 152
XXV. 8, . iii. 343
xxvi. 19, . ii. 268
xxvi. 20, . ii. 262
xxviii. 16, iii. 236, 254
xxix. 21, . ii. 75

XXX. 18, . i. 181
xxxiii. 17, 246 . iii.
xxxiii. 18, . iii. 246
xxxiv. 4, . ii. 103
XXXV. 3, ii. 249 .
XXXV. 4, 5, 6, iii. 234
XXXV. 5, ii. 249 .
XXXV. 6, . ii. 249
XXXV. 10, ii. 323 .
xxxvi., xxxvii., iii. 134

xxxvii. 22, i. 229 .
Axxviii. 12, 13, 16, ii. 264

xxxviii. 21, i. 343 .
xl. 3, i. 238, iii. 233, 405

xl. 5, . ii. 232, 324
xl. 6, . . ii. 157

xl. 7, . ii. 232, 324
xl. 12, . . ii. 116
xl. 14, . . ii. 79, 80
xl. 15, i.263,401,ii. 11,
325, iii. 201
xl. 17, . . ii. 325
xl. 28, . . ii. 370
480 INDEX OF TEXTS.
VOL. PAGE VOL. PAGE LlALACni.
xvi. 3, 45, . iii. 229 vi. 1, . . iii. 251 VOL. PAGE
xvi. 49, . iii. 134 vi. 6, . i. 272, iii. 60 i. 10, 11, iii. 214, 215
xviii. 1-4, . iii. 34 iii. 1, . . iii. 232
xviii. 23, . ii. 231 Joel. iii. 16, . . i. 284
xviii. 23, 32, iii. 60 ii. 10, . . ii. 370 " 3,
iv. 2, ?• ii. 268
xviii. 30-32, i. 262 ii. 14, . . iii. 151 iv. 5, . ii. 253
xxii. 2, . i. 145 ii. 22, . . iii. 248 iv. 5, 6, iii. 413
xxii. 8, . iii. 211 ii. 28, 29, . ii. 332
xxiii., . i. 142 iii. 1, . ii. 232, 517 APOCRYPHA.
xxiii. 11, i. 381, iii. 107 iii. 9-15, . ii. 252
TOBIT.
xxxiii. 11, i. 263, iii. 61
xxxiv. 1-4, . iii. 73 Amos. xii. 12, . i. 191

XXXV. 6, . iii. 428 iv. 13, . ii. 101, 401
xxxvi. 20, 23, i. 161, viii. 9, . . iii. 249 Wisdom.
iii. 252 viii. 9, 10, . iii. 241 i. 1, . . ii.
xxxvii. 1-14, ii. 265 viii. 11, . iii. 79 i. 6, . . ii. 441

ix. 6, . . i. 403
Daniel. Bahucii.
i., . . iii. 137 Jonah. vi. 3, . . i. 39G
i. 8-14, . ii. 519 i. 17, . . ii. 324
ii. 1, . . ii. 518 i., iv., . . iii. 81 Bell and the Dragon.
ii. 8, . . ii. 95 ii. 10, . . ii. 324 vers. 31-39, iii. 135
ii. 34, 35, 44, 45, iii. 209, iii., . . iii. 134
254 1 Maccabees.
ii. 35, i. 263, iii. 201 MiCAH. ii. 31-41, . iii. 390
iii,, . i. 165, 203 V. '2, iii. 246 ii. 41, . . iii. 213
iii. 12, . . 396
i. V. 5, 6, . iii. 414
iii. 16, . . 397
i. vi. 8, . . iii. 60 NEW TESTAMENT.
iii. 21, . i. 190, ii. 116
ii. 232 Nahum. Matthew.
iii. 27, .
iv. 25, . . i. 277 i. 2, . . iii. 61 i. 1, . ii. 209, iii. 405

iv. 33-37, . i 226 i. 16, . . ii. 205
i. 165, 203 Habakkuk. i. 20, . . ii. 205
vL'iO, i. 201, iii. 140 ii. 4, . . iii. 11 i. 23, 200, 207,
. ii.
vii. 3, . . ii. 196 248, 396, iii. 225

vii. 10, . ii. 339 Haggai. ii. 1, i. 152, ii. 165
vii. 13, 14, . ii. 252, i. 1, 12, . iii. '256 ii. 1-12, . iii. 228
iii. 255 ii. 2-4, . iii. 256 ii. 3-6, . iii. 246
ix., . . iii. , 392 ii. 6, 7, . iii. 54 ii. 11, . . ii. 165

ix. 1, 3, 4, 20, 21, iii. 142 ii. 16-18, ii. 165, 457
ix. 23, . . iii. 125 Zechariah. iii. 1, 2, i. 159, ii. 4
ix. 24-27, . iii. 221 i. 14, . . 195
ii. iii. 3, . . i. 238
ix. 25, . . iii. 292 iii., . . iii. 255 iii. 6, . . i. 255
ix. 26, iii. 219, 247 iii. 8, . . ii. 123 iii. 7, 8, . ii. 72
ix. 27, . . iii. 427 iv. 2, . . iii. 392 iii. 7-9, . ii. 460
X. 1, 3, 5, 12, iii. 137 iv. 10, . iii. 391,392 iii. 7-12, . i. 243
X. 11, . . iii. 135 iv. 14, . . iii. 419 iii. 9, . ii. 72, 108,
xi. 37, . iii. 425 vi. 11, . . iii. 256 iii. 32, 115
xi. 45, . iii. 427 vi. 12, . . ii. 123 iii. 10, 1. 263, 351,
xiii. 32, Vulg., i. 337 vii. 5, . , iii. 133 10 iii.
X. 9, . . iii. 203 iii. 11, . . 244 i.
i. 360 i. 243
HOSEA. xii. 9, . . iii. 11, 12, .
i. 2, 3, iii. 69 xii. 10, ii. 253, 260, 308 iii. 12, i. 263, 287, 357
i. 10, iii. 211 xii. 10-12, .iii. 255 iii. 13-17, . i. 242,
ii. 17, i. 155 xiii. 2, . . i. 155 iii. 369
ii. 23, iii. 302 xiii. 7, . . i. 371 iii. 16, i. 240, ii. 169
iii. 1-3 iii. 69 xiii. 9, . . i. 394 iii. 17, ii. 375, 448
V. 7, iii. 377 xiv. 14, . iii. 228 iv. 3, ii. 334, iii. 136
INDEX OF TEXTS. 481
482 INDEX OF TEXTS.
VOL. PAGE VOL. PAGE VOL. PAGE
xvi. 13, . i.402 xxii. 11, 12, ii. 262 xxvi. 56, . iii.236
xvi. 13-19, . iii. 36 xxii. 11-14, iii. 79 xxvii. 11-14, iii.251
xvi. 16, ii, 378, 385 xxii. 13, . ii. 277 xxvii. 20- iii. 252
xvi. 17, ii. 378, 394 xxii. 14, . i. 378 xxvii. 24, i. 189, 242
xvi. 18, . iii. 118 xxii. 21, i. 163, 350, 375, xxvii. 24, 25, iii. 225
xvi. 19, iii. 118 his 413, ii. 254 xxvii. 32, . iii. 2
xvi. 23, . i. 415 xxii. 23, ii. 163 xxvii. 33, . iii. 379
xvi. 24, i. 158, ii. 531 xxii. 23-32, ii. 277 xxvii. 34, 35, iii. 236
xvii. 1-8, . iii. 37 xxii. 23-33, i. 280, xxvii. 45, 50-52, iii. 249
xvii. 1-13, . iii. 132 iii. 33 xxvii. 45-54, iii. 141
xvii. 2-4, . ii. 319 xxii. 29, 30, iii. 20 xxvii. 46, ii. 391, 395,
xvii. 3, ii. 319, 363 xxii. 30, i. 307, ii. 307, 404
xvii. 3-S, . ii. 449 329, iii. 499 xxvii. 51-54, iii. 305
xvii. 5, . ii. 385 xxii, 34-40, iii. 204 xxvii, 55, 56, iii. 37
xvii. 6, . ii. 367 xxii. 37, i. 393 xxviii .18, ii. 368
.
xvii. 12, , ii. 496 xxii. 37-40, ii. 231, xxviii 19, i. 248, ii. 11,
.
xvii. 21, V iii. 136 126

iii. 23, iii. 397
xvii. 2(5, , iii. 397 xxii. 39, 317 i. xxviii 19, 20,
. iii. 214
xviii. 1-4, . iii. 37 xxiii. 1-3, iii. 37

xviii. 8, , i. 149 xxiii. 8, iii. 34, 156, 358 Mark
xviii. 11, . iii. 79 xxiii, 9, i. 180, 272, i. 2, . . iii.232
xviii. 16, . i. 238 iii. 30 i. 3, . . iii.405
xviii. 20, i. 203, 239, xxiii. 25, 26, i. 189 i. 4, . 243, 259
iii. 119 xxiii. 26, i. 268 i. 9-11, iii. 269
xviii. 21, 22, i. 185, 224 xxiii. 31, i. 189 i. 19, 20, i. 159
xviii. 21-35. i. 185 xxiii. 34, i. 282 i. 24, . ii. 394
xviii. 22, iii. 117 xxiii. 35, iii. 343 i. 29, 30, iii. 36
xix. 3-8, iii. 38 xxiv. 4, 11, 24 ii. 1 ii, 5, i. 247
xix. 5, ii. 203 xxiv. 12, 56
iii. ii. 7, . iii. 116
xix. 6, iii. 29 xxiv. 14, iii. 52, iii. 411 ii, 8, . i. 243
xix. 5, G, i. 281 xxiv. 15, iii. 427 ii. 9-11, iii. 121
xix. 8, iii. 40 xxiv. 19, i. 286, iii. 54 ii. 14, . i. 159
xix. 9, i. 224 xxiv. 24, ii. 537 ii. 15, 16, iii. 77
xix. 12, i. 224, 287, 326, xxiv. 29, ii. 103, iii. 307 ii. 18-20, iii. 125
378, ii. 262, iii. 23, xxiv. 33, ii. 253 ii. 21, 22, i. 178
34, 37 xxiv. 35, ii. 103 iv. 21, . i. 331
xix. 13, 15, . iii. 37 xxiv. 36, ii. 395 iv. 28, . iii. 155
xix. 16-26, . iii. 51 XXV. 8, 9, iii. 121 iv. 34, . ii. 22
xix. 17, . iii. 59 XXV. 22, 23, iii. 87 iv. 36, . i. 242
xix. 19, . i. 317 XXV. 30, ii. 277 iv. 38, . iii. 893
xix. 21, . i. 158 XXV. 31-33, iii. 364 V. 11, . i. 359
xix. 26, ii. 322, 352 XXV. 36, i. 406 V, 11-14, iii. 79
xix. 27, . iii. 343 XXV. 40, 45, i. 201 vi, 1-9, ii. 471
xix. 27, 28, . iii. 407 XXV. 41, ii. 71, iii, 238 vi. 3, . iii. 239
xix. 27-30, . i. 158 XXV. 46, 111. 57 vi. 27, . i. 296
xix. 28, . i. 170 XX vi. 7-12, ii. 448 vii. 15, . i. 219,
XX. 1-16, . iii. 42 xxvi. 17, iii. 241 iii. 126
XX. 16, i. 250, ii.4 xxvi. 26, i. 184 vii. 27, i. 184
XX. 20, . i. 244 xxvi. 27, 28, ii. 449 viii. 34, i. 158
XX. 23, . i. 409 xxvi. 28, iii. 84 viii. 38, 161, 366,
xxi. 13, . iii. 57 xxvi. 38, i. 367, ii. 193, ii. 173
xxi. 15, . ii. 457 246 ix, 1-13, iii. 132
xxi. 16, . ii. 457 xxvi. 39, i. . 368 ix, 2-9, iii. 37
xxi. 23, . i. 233 xxvi. 41, i. 4, 186, 227, ix, 4, . ii. 363
xxi. 23, 31, 32, i. 243 255, 383 his, 367, ix, 5, . iii. 133
xxi. 23-41, . ii. 395 ii. 51, 186 ix, 6, ii. 367
xxi. 25, . i. 242 XXVI. 52, . i. 171 ix. 10, 11, iii. 77
xxi. 45, . ii. 271 xxvi. 53, . ii. 295 ix. 17, . iii. 79
INDEX OF TEXTS. 483
VOL. PAGE VOL. PAGE

ix. 29, . iii. 136 1. 43, ii. 208
ix. 37, . i. 201 1. 52, iii. 177
X. 5, . iii. 40 1. 76, 1. 238, 243
X. 8, . i. 203 i. 78, ii. 123
X. 13-15, iii. 37 I. 78, 79, . ill. 216
X. 14, i. 253 ii. 1-7, ii. 165, iii. 233
X. IS, . iii. 59 ii. 8, . . 11. 165
X. 17-27, iii. 51 II. 13, . . 11. 165
X. 28, . iii. 343 11. 22-24, . 11. 165
X. 29, 30, i. 158 11. 23, . . ii. 212
X. 35, . i. 244 ii. 25-35, . ii. 165
X. 52, . i. 247 11. 25, 33, . iii. 2i5
xi. 17, . ii. 57 11. 30, . . Hi. 354
xi. 19, . iii. 77 11. 34, . . ii. 211
xi. 30, . i. 242 ii. 36-38, . iii. 165
xii. 17, i. 163 11. 49, . . 11. 394
xii. 18-27, i. 280, II. 52, . . iii. 58
ii 377, iii. 33 iii. 4-6, . 1. 259
xii. 24, 25, iii. 20 iii. 8, 12, . iii. 115
xii. 25, i 307, iii. 41 ill. 8, 12, 14, Hi. 81
xii. 28-34, iii. 204 ill. 11, . . 1. 217
xii. 29, 30, iii. 359 ill. 12, 13, . 1. 171
xii. 31, i. 317 Hi. 21, . Hi. 269
xiii. 18-20, iii. 413 III. 22, . 1. 240
xiii. 27, iii. 414 Iv. 1, 2, . Hi. 136
xiii. 32, ii. 492 Iv. 3, . . Hi. 136
xiv. 12, 111 225, 241 iv. 4, . . Hi. 132
xiv. 13, i. 254 iv. 8, . . 1. 186
xiv. 21, ii. 34 iv. 14-18, . Hi. 245
xiv. 24, iii. 84 iv. 18, . . H. 355
xiv. 31, 1^^ iv. 22, . . Hi. 239
.}.
XV. 1-5, iii. 251 iv. 27, . . Hi. 250
XV. 8-15, iii. 252 V. 10, 11, . 1. 159
XV. 21, iii. 261 V. 21, , HI. 79, 116

XV. 23, iii. 379 V. 29, 30, . Hi. 77
XV. 33, 37, { iii. 249 V. 31, . . H. 231
XV. 33-39, iii. 141 V. 33-35, . Hi. 125
XV. 42, iii. 147 V. 36, 37, . 1. 178
xvi. 9, iii. 471 vi. 20, . . 1. 158
xvi. 15, 16, 214
iii. vi. 21, 25, . Hi. 149
xvi. 19, ii. 308, 405 vi. 23, . . 1. 398
vi. 27, . . 11. 495
Luke. vi. 29, . . 1. 217
i. 1, . . ii. 31 vi. 30, . 1. 252, Hi. 42
i. 5, . 111. 405 vi. 31, . . 1. 402
i. 11, i. 191, iii. 81 vi. 35, . . Hi. 82
1.17, . iii. 37 vl. 36, . . Hi. 60
i. 20, 22, 62, 63, 1. 176 vi. 37, i. 185, 221, 224,
i. 28, 27, Hi. 164 Hi. 60, 61
i. 20-38, Ii. 165 vi. 39, . . H. 271
i. 31, Ii. 208 vi. 40, . 11. 41, iii. 265
i. 35, 11. 195, vi. 43, 44, . 11. 460

392, 396, 398, iii. 251 vH. 1, . . i. 171
i. 37, . 1. 159 vH. 3-7, . 1. 244
i. 38, . 1. 298 vH. 18-23, . 1. 243
1.41, . 11. 208 vH. 25, . 1. 169
1. 41, 45, 11. 473 vH. 27, . Hi. 232, 233
1. 42, . Ii. 208 vH. 34, . Hi. 37, 126
484 INDEX OF TEXTS.
INDEX OF TEXTS. 485
486 INDEX OF TEXTS.
INDEX OF TEXTS, 487
488 INDEX OF TEXTS.
:
INDEX OF TEXTS, 489
VOL. PAGE VOL. PAGE

. 28, 31, 32 iii. V. 5, i. 156
31, . i. 323 V. 5, 6, iii. 104
1, . iii. 125, 211 V. 7, 8, iii. 106
I, 13, iii. 67 V. 8, ii. 460
2 ' ii. 39 V. 11, iii.116
2-6, iii. 104 V. 11, 12, 151, iii.106
5, . ii. 255 V. 12, iii. 103
7, . ii. 32 V. 16, i. 368
II, . iii. 236 V. IS, iii. 104
12, .ii. 444, iii. 58 V. 19, i. 299, 303

13, . i. 223 V. 21, i. 303
14, . i. 317 V. 26, iii. 363
16, . ii, 504 V. 26, :

7, iii. 106
17, ii. 232, 504, iii. 22 V. 31, iii. 9

19, . ii. 294 V. 31, ; ii. 435
19-21, iii. 102, 103 V. 32, 460, iii. 127
20, . ii. 7 vi. 9, iii. 11
21, . ii. 305 vi. 12, ii. 47, 148,
26, . i. 220 iii. 153
7, . iii. 61 vi. 16, i. 369
'^"
9, . ii. 55 vi. 17, iii. 230
13, . i. 319 vi. 18, i. 199, 202,
17, . ii. 232 iii. 139
Epiiesiais-s. Philippians.
i. 4, . 326 1. 10, . . 251 iii.
i. 9, 10, 29 iii. 20, . . 329 i.
i. 10, . iii. 254 ^^3, i. 220, 285, iii. 18

i. 13, 14, iii. 242 29, 30, 412 i.
i. 14, . ii. 316 3, . 219 i.
i. 17, . ii. 401 4, . i. 317
i. 2.3, . iii. 49 6, .ii. 226, 346
ii. 2, . iii. 307 15, . i. 165
ii. 3, ii. 444, 4G0, iii. 103 17, . i. 412
ii. 10, . i. 240 23, . i. 33

ii. 12, 19, i. 293 1,2, iii. 209
ii. 20, 21, iii. 252 . 3, . i. 281, 326

iii. 14, 15, i. 272, iii,,360 3,4, i. 319
iii. 17, . ii. 284 8, . i. 226, 293
iv. 1, . iii. 16 11, 12, ii. 255
iv. 1-6, iii. 156 12, i. 295, 300, ii. 255

iv. 4, 5, 6, i. 249, 13, . . iii. 67
360
iii. 13, 14, i. 283, ii. 255
iv. 5, . i. 245, 250 15, 338, iii. 140
iv. 5, 6, iii. 12 19, . i. 230, 290,
iv. 9, . 405 ii. iii. 175

iv. 17-20, iii. 104 20, . i. 351
iv. 22, ii. 294, 295, 305 20, 21, ii. 300
iv. 22, 23, 136
111. 21, . ii. 319
iv. 22-24, 293
ii. 3, i. 284, 351
iv. 25-32, ii. 294 5,8, i. 331
iv. 26, . 188, 224 6,7, i. 187
iii. Tl2 19, . i. 285
iv. 27, . . 199, 368
iv, 30, . i. 1, 188 COLOSSIANS.
iv. 31, i. 188 i. 10, . . iii. 16
iv. 32, iii. 60 i. 15, . . ii. 344,
v. 3, . iii. 104 iii. 232, 386
490 INDEX OF TEXTS.
INDEX OF TEXTS» 491
;
492 INDEX OF SUBJECTS.
IL— I^^DEX OF PRINCIPAL SUBJECTS.

Abel, iii. 343. drachma on the subject, 70, etc, ;
Abraham, the faith of, i. 214 as a ; bearing of the parable of the pro-
monogamist and a digamist, iii. 31. digal son on the question, 74, etc. ;
Abraham's bosom, ii. 530, iii. 366. the acts of the Lord in relation to,
Abraham's seed, Christ, ii. 210. 83 verdict of the apostles in coun-
;
Abraxas, 260, 261.

iii. cil in reference to, 84 Paul's for- ;
Abstinence. See Fasting. giveness of the incestuous person,

Abuse of God's creatures, i. 9. considered in relation to, 97, 101 ;
Achamoth, the adventures outside of, answer to a psychical objection,
the Pleroma, ii. 139 production ;
105 objections from the Pv.evelation
;
of matter from, 141 purified, she ;

and Epistles of John considered,
arranges matter, 142, 143 ; in love 108 ; appeal to the companions of
svith angels, becomes the mother the apostles, and to the law, 113 ;
of three natures, 143, 144 ; and the difference between discipline and
Demiurge, 144, 145 the relative ; power in relation to the question,
position of the region of, to the 116 ; the iatercession of the mar-
Pleroma, 148 how affected by the
; tyrs for scandalous offenders con-
events of the last great day, 156 ; sidered in relation to the question,
comprehensive statements of Valen- 120-122.
tinus' doctrine of, iii. 266, 267. Advent of Christ, the great spectacle
Achilles, the rough cradling and mu- of the, i. 34.
tations of, from maidenhood to Advents, two, of Christ, predicted,
manhood, and vice versa, iii. 191. iii. 253-258.
Actors and their like, the stigma Adversary, the, the devil, i. 820, ii.
affixed to,even by those who ap- 495.

plaud them, i. 28, 29. ôns, the, of the Valentinians, i.
Acts of Paul and Thecla, the, spu- 128, etc., 130, etc. ; iii. 265-268. _
rious, i. 251, 252. ^Fsopus the actor, and his son, iii.
Adam, falls through Eve's impatience, {

199.
i.212 ; his nature the mould of all ;
iEsculapius, i. 500.
succeeding natures, ii. 459 ; the yEthalides and Hermotimus, ii. 483.
sleep of, 509 ; the ecstasy of, 512, Agap^, the, i. 120.
513 the sins of, iii. 127.
; Age, the end of the, iii. 456.
Adam and Eve, the account of the Albinus, ii. 480.
creation of, a proof of the unity of Alexander the Great, how killed, ii.
marriage, iii. 8 ; the law first given 521 his vainglory, iii. 193.
;
to, 204. Alexander the heretic, ii. 197, 199.

Adam, the first and the second, ana- Alexander Polyhistor, iii. 189.
logy between, ii. 200, 201, 314, ''All things to all men," meaning of
315. the w'ords, i. 161.
Adulterer, the, not admissible to ex- Altar, the golden, iii. 368, 412 ; the
piation, iii. 105, 106. brazen, 412.
Adultery, iii. 39 and fornication ; Ambition, i. 313.
synonymous, 64 committed after ; Ammy dates, iii. 441.
baptism admits of no pardon from Amphitheatre, the, condemned, i. 26.
the church, 56-122 refutation of ; Analogies in nature to the resurrec-
the plea from God's mercy, 59 tion of the dead, ii. 234.
and of that dra^vn from the efficacy Analogy, the, between the first and
of repentance, 63 ; prohibition of, second Adams, ii. 200, 201, 314,
in the decalogue, 64 ; relation of, 315.
to murder and idolatry, 64, 67 ; Anaxagoras, ii. 436.
ofierings for, in the old dispensa- Ancestral institutions set a_side for
tion, no pattern for the disciples of worse by the Romans, i. 65.
the new, 67, etc. bearing of the ;
Angelic nature, the, Christ took not,
parable of the lost sheep and lost ii. 193.
;
INDEX OF SUBJECTS. 493
Aiigels, tlie existence of, i. 96 ; de- Arts of the theatre, i. 19.

mons sprung from evil, 97 ; fallen, Arts subservient to idulatry, i. 150.
the authors of dress and of ornamen- Asclepiades, ii. 440.
tation, 305, 327 evil, to be judged
; Asinius Celer, iii. 199.
by Christians, 307, 30S-9 ; seduced Asper, i. 50.
by women, iii. 435, Ass's head, Christians accused of
Angels, man's destined likeness to, —
worshipping an, origin of the silly
in the resurrection, ii. 329. calumny, i. 84, 446.
Angels, women to be veiled on ac- Astrology and astrologers, involved
count of, i. 196. in idolatry, i. 151, 152.
Anger, towards a brother, to be put Astrology and soothsaying, i, 115.
away in prayer, i. 187, 188. Astj'ages king of Media, a dream
Animalists and spiritualists, ii. 251. of, ii. 514.
Animus and Anlma, the diiference Athens, the altar at, to the unknown
between, ii. 435. God, i. 483.
Anna the prophetess, her fasting, Athletes, the, an example to stimu-
iii. 135. late Christians to endurance, i. 4.
number of the name
x^ntichrist, the Atlantis, ii. 520.
of, 426 ; the times of, 454.
iii. Atonement by the blood of Christ,
Antiquity the prescriptive rule for iii. 361-364.
testing heresy, ii. 55. Augustus refuses the title of Lord,
Antiquity, the, of the sacred Scrip- i. 112.
tures, i. 88-90 ; of truth, 131, etc. Axionicus the Valentinian, ii. 125.
Antitheses, the, of Marcion, iii. 358,
etc. Bacchus and the //i&era/;«, i. 13; and
Anubis, i. 482. Venus, close 19 ; why made
allies,
Aori and Baieothanati, ii. 536. a god, 77 ; twice-begotten, iii. 439.
Apelles, 78 and Philumene, 35,
ii. ; Balaam, iii. 401.
40, 213 perverts the Scriptures,
;
Baptism, heathen sports renounced
35, 45 ; denies the reality of Christ's in, i. 13, 30; idols renounced in,
flesh, 164 ; his view of the soul, 148 remission of sins and regenera-
;
453, 597 ; and Marcion, 35, iii. tion obtained in, 231 ; simplicity of,
270. as a means of divine working, a
Apocalypse, commentary of Victo- stumbling-block, 232 ; why water
rinus, bishop of Petau, on the, iii. was chosen as a vehicle of divine
394, etc. operation in, 233 ; the hovering of
Apollo, pronounces Socrates the wisest the Spirit over the waters a type
of men, i. 423 ; soothsaying and of, 234 ; the existence of a sort of,
false, iii. 438. among the heathen, 3.36 ; the pool
Apostates, iii. 459. of Bethesda a type of, 237 ; cleansed
Apostles, the, first had the faith deli- in the \âter of, we are prepared
vered to, ii. 22, 23 ; used no reserve for the Spirit, 238 ; meaniug of the
in communicating the truth, 29 ; formula of, 238 of unction in con-
;
taught the whole truth to the whole nection with, 239; of imposition of
church, 30 ; described poetically, hands at, 237 ; the Red Sea and
iii. 854. the water from the rock types of,
Apostles, the teaching of, respecting 241 ; the, of John, and its connec-
flight in persecution, i. 368. tion with Christ's, 242 the objec- ;
Apostolic churches, ii. 42, 43. tion to, that our Lord did not bap-
Apostolic power, iii. 117. tize, considered, 244 necessity of,;
Appetite, Israel sinned through the to salvation, 245 ; objection from

indulgence of, iii. 129, 131. the case of Al)raham considered,
Apples of Sodom, i. 122. 247 a law, 248 ; Paul's assertion
;
Archimedes and his hydraulic organ, that he was not sent to baptize ex-
ii. 439. plained, 248 ; unity of, 249 ; here-
Aristotle, ii. 436, 520. tical and Jewish, 249, 250; the
Ariusthe philosopher, ii. 529. second, with blood, 250 power
Arrius Antoninus and the Christians —
to bestow lay baptism, 250, 251
;
of Asia, i. 51. subjects and time of, 252 ; tunes

;

most suitable for, 254 preparation
;
Body, the, conceived, found, and
for, and conduct after, 255 ; of in- perfected simultaneously with the
fants, delay liere recommended, soul, ii. 474, etc.; growth of, 499,
252-254 ; not to be received with- 500-502 ; a prison of the soul, yet
out preceding repentance, 266 ; the a temple, 528.
repentance of such as have lapsed Body, the resurrection of the, what
after, 209 ; peculiar usages con- is meant by, ii. 275. See Resur-
nected with, 336 ; sins before and rection.
after, iii. 98 ; signified by the sea Body, the, eternal life promised to,
of glass, 404 ; other references to, ii. 298.
70, 250. Books of the Reigns, the, referred to,
Baptism of blood, the, i. 250. iii. 249.
Baptismal water and washing, ii. 267, Brazen serpent, the, no argument for
268. idol-making, i. 147.
Baptist, the, and Jesus Christ, i. 179. Bread, daily, i. 183.
"Baptized for the dead," iii. 302. Brotherhood, the, among Christians,
Barnabas, the Epistle to the Hebrews i. 119, 120.
attributed to, iii. 113. Buying off in times of persecution
Basilides, iii. 2G0. condemned, i. 372-377.
Beast, the, from the abyss, iii. 419 Bythos, the, of the Valentinians, i.
the seven heads of the, 424 ; the 128, 129.

number of the, 426 ; the second,
226, 227. C^SAR, giving to,what is his, i. 375,
Beatitudes, the, the connection of Csesar, Julius, a dream of, ii. 515.
patience with, i. 223. Cain and Abel, the offerings of, iii.
Beauty not to be feared, but shunned 213, 214.
as unnecessary and vainglorious, Cainites, the, iii. 263.
i. 318. Calamities, public, laid to the charge
Beginning, the meaning of, ii. 82, of Christians, i. 121 ; happened
83. before Christians existed, 122,
Bekkos, i. 435. 436 ; the result of God's anger
Benefits, the, which the heathen re- with men, 123 the heathen must
;
ceived from the Christians, i. 117. bear the blame of, 123, 124.
Bereavements, patience under, i.' 219. Calf, the sacrificial, a type of Christ,
Bethesda, the pool of, a type of iii. 362.
baptism, i. 237. Capharean rocks, the, ii. 526.
Binding and loosing, the power of, Carneyn peccatl and peccatum carms,
iii. 118. the difference between, ii. 197-199.
Birth, the gods that preside over, Carpocrates, ii. 463, 494, iii. 264.
ii. 498 ; time of its completion, Carthaginians, Tertullian's address
499 ; evil influences surrounding, to the, respecting dress, iii. 181,
502. etc.
Birth, the new, 503, 508. CataphrjT-gians, Cataproclans, and
Bishops of Rome after Peter, iii. Cata3scb.inetans, the, iii. 271.
356-358. Cebes, the table of, ii. 46.
Blasphemy of the name of Christ, Celibacy, preferable to marriage, i.
the fear of causing, used as a pre- 281, 282 ; pleas usually urged
text for conforming to heathen cus- against, 283, etc. ; examples of
toms, exposed, i. 161. heathens as commendatory of, 287.
Blastus, iii. 272. Census, the, of Augustus, at the time
Blessing in the name of idols, of ac- of the birth of Christ, iii. 378.
cepting, i. 174. Cerdo, iii. 269.
Blood of beasts, a vain offering for Ceres, the priestesses of, in Africa, i.
sin, iii. 335 ; why required by God, 287.
361-363. Cerinthus, the heresy of, iii. 265.
Blood, the baptism of, i. 250. Chameleon, the, iii. 188.
Blood used in religious rites by the Change, the law of, universal, iii.
heathen, i. 71, 72 ; abstained from 183 ; in sky, and earth, and seas,
by Christians, 72, 73. and among the nations, 183-IS7 ;
;; ;
among the beasts, 187, etc. ; not relation to the flesh of, refutecl,
always an improvement, 190. 195 ; the flesh of, in nature the
Chaos, creation developed out of, ii. same as ours, but sixless the —
95. first Adam, 197, 198 ; similarity
Character, how modified by circum- between the mode of the derivation
stances, ii. 457, etc. ; completed of His flesh and the case of Adam,
by free-will and divine grace, 460, 199, etc. ; statement of the mystery
461. of the assumption of our nature by
Charioteer of the body, the, ii. 527. Him as the Second Person in the
Charity, the connection of, with jâ- Trinity, 201 ; as to His divine na-
tience, i. 223. ture, became flesh not by carnal
Chastity, an exhortation to, iii. 1, conception, but by the will of God,
etc. 203 ; born of a virgin, of her
Chastity, as practised by the hea- substance, 205, etc. ; through His
then, i. 73, 74. mother, a descendant of David,
Cherubims, the, iii. 368, 369. 207 ; His true flesh testified to by
Child-bearing, ii. 498-500. the New Testament Scriptures,
Child-murder, the infamous charge 209 ; prophetic denunciations of
of, brought against Christians by the deniers of the flesh of, 212,
the heathen, i. 67, 451 ; the charge 213 ; the session of, at the right
of, retorted, 71, 452. hand of God, 307 ; the resurrec-
Children, a bitter pleasure, i. 285. tion of, as the seed of Adam, 314,
Children, sacred to Saturn, 70, 71 315 ; the true doctrine of, according
the exposure of, by the heathen, to Paul, 399, etc. [see Son of God]
73. the Alpha and the Omega, iii. 29 ;
Chilon, ii. 526. a monogamist, 30.
Christ Jesus, the founder of Chris- Christ, the, the question whether He
tianity, i. 91; His character, nature, has come, iii. 217 ; time of the
and dignity, 92, 93 ; two comings of, birth and passion of, 219, etc. ;
93 ; the death of, 94 ; the gods of prophecies respecting the birth and
the heathen witness for, 95 ; God deeds of, 225, etc. ; jjredictions and
revealed and worshipped in, 96 types respecting the passion of,
sometimes hid Himself from perse- 235, 242, etc. proof that He has
—
cution why ? 367; His sufferings to
;
come, derived from the calling of

redeem us, 372 ; the confession of, the Gentiles, 245 proof of the
;
demanded, 399 ; the first to deliver same, from the destruction of Jeru-
the faith, ii. 22 ; the flesh of, de- salem, 245, etc. ; a clue to the
nied by Marcion, etc., 163; Mar- error of the Jews respecting the
cion would blot out the records of advent of, 253-258 ; the first com-
the nativity of, 165 ; the nativity ing and works of, described in verse,
of, both possible and becoming, 319, 320 ; incarnation and death of,
167 ; truly lived and died in human for man's redemption, 336, 337,
flesh, 172 ; the body of, not a side- 838 ; the resurrection of, 338 ; the
real substance, 175 ; the words of, sacrificial calf a type of, 362 ;
in relation to His mother and His a Priest, 362 ; and a Arictim, 363 ;
brethren, 179 ; has not a body dif- reality of the flesh of, 378-381 ;
ferent from ours, 183 ; the cha- the crucifixion of, 379, 380 ; de-
racteristics of His flesh perfectly scribed, 381 ; appearances of, in for-
natural like our own, 184 ; His —
mer times led Israel out of Egypt,
flesh not of finer texture than ours, 381; our Redeemer, 382 ; descent of,
nor composed of soul, 186 ; not in- into the infern, and ascension, 382,
vested with a soul composed of 383 ; the Author of creation, 391,
flesh, 187, etc. ; assumed the soul, 892 ; a Lion and a Lamb, 406, 409.
not to reveal, but to save, 189 Christ, the origin of, according to the
flesh and soul fully and without Valentinians, ii. 135 ; missions of,
confusion contained in the human from the Pleroma in pursuit of
nature of, 192 ; took not on Him Achamoth, according to the same,
angelic, but human nature why? — 139 ;curious Valentinian account
193 ; the Valentinian figment in of His mission t6 the world, 152.
; ;

Christian, derivation of the name, i. charge retorted, 113, etc. ; do not
60. revenge injuries, 116 ; the great
Christian society, the, the peculiari- numbers of, 116, 117 ; benefits 'con-
ties of, described, i. 1 18-121. ferred by, 117 ; deserve better
Christianity, the founder of, i. 91- treatment, 117, 118 take no share
;
96 ; the moral influeace of, in rein public offices, 118 peculiarities ;
forming men, 421 ; defamed, 428. of the society of, 118-121 public ;
Christians, worshippers of one God, calamities and disasters attributed

i. 46 not sacrilegious, 47 ; loyal,
; to, — the charge retorted, 121-124,
47, 48 the number and quietness
; 436, etc. ; accused of being useless
of, 48, 54 the persecutors of,
; — this accusation met, 124, 125 ;
punished, 48, 49 ; treated leniently mingle in the ordinary affairs of
by some heathen governors, 50 ; life, pay taxes, only avoiding sin-
their faithfulness and freedom from ful conformity, 126 ; sterile only
crime, 51 ; the courage of, 51 ; in fruits of evil, 126 ; loss sustained
have no master but God, 52 by the commonwealth when they
hatred of, by the heathen, 53, are put to death, 126, 127 ; alone
etc. ; the hatred of, based on without crime, 127 ; comparison
ignorance, 416, etc. ; inconsistency with the philosophers challenged,
of their treatment by heathen 128-130 ; variety of parties among,
magistrates, 55, 59, 418 ; Pliny's 132; why they suffer, their courage
account of, and Trajan's advice to and heroism, 137-140; the truth
him respecting, 56 ; hatred borne hated in, as of old, 422 ; the incon-
by the heathen to the name this — sistent life of some does not con-
name the crime of, 59, CO, 420 : demn the rest, 425 ; the "third"
the innocence and virtues of, 59, race, 434 ; not the only contemners
61, 427 ; Nero the first who perse- of the gods, —
magistrates, philoso-
cuted, 64 ; Aurelius favourable phers, and poets equally so, 438,
towards, 64 crimes laid to the ;
etc. ; vile calumny against, about
charge of, 67, etc., 429, 434-451, Onocoetes, 450 will not swear by
;
453 ; absurdity of these charges, the GENIUS of Caesar, 456 ; charged

69 the vile practices existing
;
with obstinate contempt of death,
among the heathen themselves pre- 457 ; resemblance and difference
dispose them to credit similar thmgs between, and the heathen, 459
of the Christians, 70-74 ; charged claim the exclusive possession of
with not worshipping the gods, the truth, 460-462; branded as
nor offering sacrihces for the em- simple by the heretics, ii, 121 ;
peror, 74-84, 85, 449 ; calumny should be such as Christ wishes
against, respecting worshipping an them to be, iii. 463 Christian ;
ass's head, 84, 446 charged with ;

women addressed, 463, 464 ; exhor-
worshipping the cross, 85, 447 ; tation to, 465, 473.
charged with worshipping the sun, Chrysippus, ii. 432.
85, 449 ; the one object of the Church, the, the power of, to forgive
worship of, 86 ; the written reve- sins, iii. 117 ;what it is, 119, 120 ;
lation which God has given to, 87 ;
source of, 332-339.
the founder of the religion of, an Churches, the apostolic, ii. 42, 43.
account of Him, 91-96 ; the belief Cicero, a dream of, ii. 515.
of, in the existence of angels, good Circumcision, the reason of the insti-
and bad, 96 ; demons subject to, tution of, iii, 207.
<)9, 100 demons sometimes injure,
;
Circumstances, the power of, to
107 ; refuse to sacrifice to the gods, modify the development of human
107 accused of treason the ac-
; — beings, ii. 457.
cusation met and refuted, 108, 109 ; Circus, the, i. 15, etc., 17.
pray for the safety of the emperor, City, the holy, iii. 432, 433.
109, 110 bound to pray for their
;
Civilisation, a picture of contem-
enemies. 111 their respect for the
;
porary, ii. 481.
emperors. 111, 112; will not call Cleanthes, i. 92.
the emperor God, 112, 457 ; why Clergy, the flight of, in persecution,
accounted public enemies, the — censured, i. 370-372.
; —;
Clidemus, the sudden death of, ii. asserted by Hermogenes, ii. 57 this ;
526. theory refuted, 58, etc., 116, etc.

Cloaks, the custom of putting off, in Creation of man, the, iii. 303.
prayer, i. 190. Creditors, an ancient law respecting,
Clubshaftandhidehearer, the, iii. 192. i. 02.
Ccelus and Terra, i. 490. Creed, the, or rule of faith, a sum-
Colarbasus and Marcus, iii. 268. mary of, ii. 16.
Colonization, ii, 481. Crimes, infamous, laid to the charge
Colophon, ii. 521. of Christians, refutation of the
Colours in dress to be avoided, i. charge, 67, 69, etc., 434, 451, 453.
312. Croesus and Thales, i. 129.
Combats, the, i. 20. Cross, the sign of the, i. 379.
Comings, the two, of Christ, i. 93. Cross, the, Christians accused of
Commodianus, the instructions of, worshipping, i. 85, 447.
iii. 434. Cross, the figure of the, iii. 338, 339.
Community of goods, not of wives, Cross, the foolishness of the, iii. 451.
among Christians, 120 of wives,; Crown, the military, a soldier who
sanctioned by Socrates and Cato, refused to wear, i. 333 ; unlawful
120. for the Christian to wear, 334,
Conceptions, extraordinary, ii. 473. 335 ; not forbidden in Scripture,
Concupiscence, fleshly and worldly, but by traditional usage, 336, 337
leading to marriages, i. 283-285 ; pronounced by nature not becom-
the zeal of, iii. 466. ing to the head, 338, etc.; argued
Confessing Christ, the duty of, urged, against from pagan literature, 34,
i. 399 ; the absurd view of heretics 342 introduced in honour of the
;
relating to, exposed, 401-405. devil's candidates, 342 objection

;
Confession of sin, i, 273, 27G. that other things besides crowns

Conformity and nonconformity, the, have been invented by pagan gods,
of Christians to the usages of so- yet good, 342-344 ; no patriarch
ciety, i. 128-131. or prophet ever wore a, 344 un- ;
Constancy, illustrious examples of, worthy of God because worthy of

i. 5-7. an idol, 345 ; as to the military
Constellations and Genii, very indif- the previous question mooted, Ts
ferent gods, i. 501. military service lawful ? 347-349 ;
Consus and Consualia, i. 13, 16. sacred to the gods and defiled by
Contempt of death, shown by Chris- idolatry, 349-351 ; various sorts of
tians and heathens, i. 457. crowns, and various reasons for
Continence, the death of a husband wearing, none of which have any
a call to, i. 288 ; among the heathen, place with Christians, 351-353
iii. 19. the Christian's head free, not to
Contracts in the name of idols, of ac- be bound with a crown of idolatrj^
cepting, 174, 175.
i. 353 ; God calls us to a, 354, 355.
Corporeity of the soul, ii. 419, 420, Crowns, the origin of, i. 341, 342.
424, 425, 426-428. Crucifixion of Christ, the, iii. 379, 380.
Cosmos^ ii. 111. Custom, truth to be appealed to
Courage, the, of Christians, i. 51 rather than, iii, 154.
and of pagans compared, 138, 139.
Creation, the, made by the wisdom Daniel, his stedfastness, i. 105; and
and word of God, ii. 79 ; method Joseph, 168, 169 ; and his com-
observed in the history of, 91 ; de- —
panions his abstinence, ii. 519,
velopment of order out of chaos in, iii. 137, 350.
95 ; the Scripture narrative of, vin- Daniel, the predictions of, respecting
dicated against Hermogenes, 98 ;
the Messiah, iii. 220, etc.
account of, in Genesis a general Darkness, the, at the time of Christ's
one, 100 ; Victorinus of Petau on, death, i. 94.
iii. 388. David, the psalraographist, iii. 350.
Creation out of nothing, ii. 79, 85, David, Christ the seed of, ii. 210.
103, 116. Dead, the resurrection of the. See
Creation out of pre-existent matter Eesurrection.
TERT. — VOL. III. 2 I
— ;

Dead, honours rendered to the, by ness to which he impels men, iii.
the heathen, i. 81, ii. 215, 216. 318, 319 ; the last impiety of, 320,
" Dead, baptized for the," ii. 302. 321.
Death, according to the heathen, the Devil, the origin of, according to the
end of man, ii. 216 ; all must ex- Valentinians, ii. 147, 148.
—
perience the conceits of Menander AtaiâpT-'iyuffis, the, of the Lacedemo-
and Epicurus to the contrary, ex- nians, i. 6.
posed, 521 ; even Enoch and Elijah Dicaearchus, ii. 440.
are reserved for, 522 ; separates soul Dido, i. 5.
—
and body does the soul adhere Dindymarii, the, iii. 441.
to the body after? curious cases — Diogenes, his saying respecting the
in point, 523, 524 ; all kinds of, people of Megara, i. 120 his reply ;
really a violence to nature caused to the question. What is taking

by sin, 525 ; remarkable cases of place in heaven ? 466, 467.
sudden, 526 ; lingering, 526-528 ; Dionysius, bishop of Eome, an epistle
whither does the soul retire after ? of, against the Sabellians, iii. 385.
529. Discipline and power distinguished,
Death, contempt of, i. 457. iii.116 ; instructions of Commo-
''Death swallowed up in victory," ii. dianus respecting, 434, etc.
316. Dissembler, the, iii. 461.
Deborah, iii. 348. Divorce, among the Eomans, i. QQ ;
Debts, prayer for the remission of, i. Christian teaching respectinsf, iii.
184, 185. 38, 40.
Deluge, the, a type of baptism, i. Domitian persecutes the Christians,
240. i. 64.
Demetrius Phalereus, i. 88. Door, the, open in heaven, iii. 403.
Demiurge, the, the origin of, ii. 144, Dositheus, iii. 259.
145 works at creation, 146 vanity
; ; Dove, the, at the baptism of Christ,
and ignorance of, 147 ; creates man, and at the deluge, a type of the
149 ; cured of ignorance by the Holy Spirit, i. 240.
Saviour's advent, 153; how affected Dove, the, and the serpent con-
at the last day, 156. trasted, ii. 122, 123.
Demons, the testimony of the soul to Drachma, the parable of the lost, iii.
the existence of, i. 39, 40 ; cast out 70, 71.

by Christians, 50; are evil angels Dragon, the great red, iii. 422; bound,
or 97 ; the origin, work,
spirits, 96, 430.
spiritual nature, access to the soul, Dramatic literature of the heathen,
and rapid movements of, 97 ; pre- the, vilifies the gods, i. 83.
dict the future, 98 ; habitation and Dreams, an effect of the soul's acti-
miracles of, 98 ; subject to Chris- vity, ii. 512 diversity of the cha-
;
tians, 99-101 sometimes injure

; racter of, and differently appreci-
Christians, 107 ; the heathen saved ated, 513 classified according to
;
from, by Christians, 117, 126 ; the their different sources, 517, 518 ;
worship of, iii. 435. causes of, 518-520 do infants and

;
Denarius, the, due to Ccesar, i. 375, some barbarians never dream ? 520
376. dreams of Astyages, Philip of Mace-
Depravity, the, of man's soul, ii. don, and Cicero, 514, 515.
405. Dress, among Roman women, i. 65 ;
Deserters, iii. 460. in connection with idolatry, 168 ;

Development of truth, its analogy in modesty in, 304 ; origin of, 305 ;
nature, iii. 155. meaning of, 309 ; gold, silver, and
Devil, the prison, the house of, i. 1 ;
precious stones as part of, 309, 310,
the author of impatience, 210-214 ;
311 ; colours in, 312 ; we should be
the malice of, 270 the adversary, ; ruled in, by God's distribution, 313;
220 ; his work, 321 his relation to ; modesty in, again urged, 314, 316 ;
persecution, 357, 358, 359 imitates ; beauty in relation to, 318 ; pleasing
and distorts Old Testament rites, the husband urged as a i)lea for,
ii. 48 ; perverts the New Testa- by some women, 319 some refine- ;
ment Scriptures, 49 ; the wicked- ments in, lawful, some unlawful

;
rouging tlie face and dyeing the End of the world, the, near, i. 111.
hair, considered, 321 ; elaborate Eneas, i. 485.
dressing of the head, 222 ; of men, Enemies, Christians bound to pray
S24 ; excess in, to be shunned, 325 for, 109, 110.
i.
origin of, again referred to, 327 ; Enemies of the state, Christians re-
Christian women have not the same garded as, i. 113, etc.
reason for aflfecting, as Gentile, and Ennius, the Roman poet, ii. 128.
should be distinguished from them Enuoea, the, of Valentiniau, ii. 129.
in regard to, 328, 329 ; excessive, Enoch, the prophecy of, quoted, i.
unsuitable to modest women, who 145, 104 ; the genuineness of the
should not onlv he, but ax>pear to prophecy of, 307, 308 and Elijah,;
be, chaste, 329, 331 ; unfits the reserved for death, ii. 522 ; the
body for hardships which it may translation of, iii. 200 ; his faith-
have to endure, 331, 332 ; time ful testimony, 344.
changes that of a nation as well as Enoch, the, of the race of Cain, iii.
its fortunes, iii. 181-183 ; derived 452.

from various sources and materials, Entrances, gods presiding over, i. 163.
189 peculiar customs in, 190 ; of
;
Eijicharmus quoted, ii. 449.
Hercules, 192, 193 ; of Alexander, Epicurus, his view of sleep, ii. 506 ;
193 ; of Empedocles, 194 ; abuse the curious conceit of, about death,
of, 194, 195. 521.
Drunkards, iii. 473. Equestrianism in the circus, 17, etc.
Dyeing the hair condemned, i. 821. Erichthonius, i. 17.
Eternal generation, the, of the Son,
Eagle and owl, the, ii. 426. iii. 386.
*• Earth," does not mean matter, ii. Eucharist, the, i. 193.
89 ; curious assumption of Hermo- Eunuch, the Ethiopian, i. 252, 253.
genes that there are two earths, Euphorbus, ii. 478, 483.
refuted, 89. Evangelists, the four, signified by the
East, bowing towards the, i. 85. four living creatures, iii. 405.
Easter, iii. 472. Eve, falls through impatience, i. 212 ;
Ebion, ii. 195, 201, 213, 426. the cause of human perdition, 304;
Eclipse, an, at Utica, 149. and the Virgin Mary, analogy be-
Ecstatic state, the Adam's ecstasy, — tween, ii. 200, 201.
ii. 512, 513. Evil, inherent in matter, according
Egyptian gods banished from Rome, to Hermogenes, ii. 58 ; Hermo-
i. 66. genes shown to make God the
Electrum, ii. 90, 397. author of, 68, 69, 70, 71, 72 ; the
Elements, the, not gods, i. 468, etc. end of, 71.
Eleusinian mysteries, Valentinianism Evil one, the, the wickedness he
compared 119-121.
to, ii. seduces men
to commit, iii. 318 ;
Elijah, the translation of to come — the last impiety of, 320, 321, 322.
again and die, ii. 496 ; and Enoch, Excitement, the unhealthy, caused
reserved for death, 522 ; reproves by shows, etc., i. 22, 23.
Ahab, iii. 134 ; fed by ravens, 137 ; Exoniologesis, i, 273, 276, etc.
the miracles of, 351 ; the prophesy- Ezekiel, his vision of the valley of
ing of, 424 ; shall come in the time dry bones, ii. 264, etc. ; described,
of Antichrist, 454. iii. 353.
Elisabeth and ]Mary, the extraor- Ezra, Jewish literature restored by,
dinary conceptions of, ii. 473. i. 308.
Elisha, the miracles of, iii. 351, 352.

'Erx^spuoa-pKXT'/;;, ii. 470. Face of God, the, ii. 263, 264.
Empedocles, i. 5, ii. 458, 484 ; the Factitious gods, i. 498.
dress afifected by, iii. 194. Faithful, the, an address to, iii. 457,
Emperor, the, how viewed by the 458.
Christians, L 47 ; the Christians man, iii. .304.
Fall, the, of
pray for, 111. eminent men, ii. 3.
Fall, the, of
End of the age, iii. 456. Fame, the desire of posthumous, i.
End of evi], the, ii. 71. 42.

;
500 IXDEX OF SUBJECTS.

Fame sarcastically described, i. 68, Fire, the place of, in the system of
428. Valentinus, ii. 148, 149.
Farces, heathen, vilifying the gods, First resurrection, the, iii. 457.
i. 28, 83. Fishes, the little, i. 231.
"Farthincf, the uttermost," ii. 494, Flesh, the resurrection of the, brought
495, 54r. to light by the gospel, ii. 215, etc.
Fascination, iii. 177. (see Resurrection) ; asserted against
Fasting, corrective of gluttony and Marcion, iii. 327, etc.
lust, iii.
; 123 arguments
of the Flesh, the, ancillary to the soul in
Psychics against, answered, 124, the commission of evil, ii. 504.
etc. ; traced back to its earliest Flesh and blood, in what sense they
source, 126, etc. ; objection to, cannot inherit the kingdom of God,
drawn from the extension of the ii. 306, iii. 341, 342.
gi-ant of food, noticed, 128, etc. ; Flesh and spirit, i. 5.

sins of the appetite conspicuous Flesh, the, of Christ, the denial of,
among the Israelites, restrained by by Marcion, etc., the
ii. 163, 165 ;
the law, 129 ; the physical ten- reality of, asserted, 167 God hon- ;
dencies of fasting and feeding, 130, oured in the taking of, by His Son,
etc. ; examples of, from the Old 170 God's love of human, 170 ;
;
Testament, 133, etc. ; examples of, human, cleansed by Christ, 171,

from the New Testament, 135, etc. ;
172 ; Christ truly lived and died
charges of " heresy" and " pseudo- in, 172 ; Apelles refuted, 175 ;
prophecy" brought against, 142, bearing of the words, Who is my '
'
etc. ; needed as a protest against mother?" etc., on the question, 179;

self-indulgence, 144 inconsistency ; Apelles and his followers' attribute
in relation to, charged on the to Christ a body of a purer sort than
Psychics, 145 ; the charge of "Ga- flesh, 179 the characteristics of
;
laticism" answered, 147, etc. ; lan- Christ's, like ours, 184 ; Christ's,
guage of Paul respecting food, 148 ; not of a finer texture, composed of
instances from Scripture of divine soul, 186 ;Christ assumed perfect
vengeance on self-indulgence, and human nature to save it, 189 ; flesh
appeal to the practice of the hea- and soul fully and unconfusedly
then, 150, etc. ; invective against united in Christ's human nature,
opponents, 152. 192; Christ took not angelic nature,
Fastinsr, the relation of, to dreams, but human, 193 ; the Valentinian
ii. 519. figment of Christ's flesh being
Fasts, instances of, in the Old Testa- spiritual, refuted, 195 His flesh ;
ment, iii. 133 ; instances of, in the the same as ours, but sinless, 197 ;
New Testament, 135, etc. similarity of the derivation of flesh
Fasts, absolute, and partial, iii. 135. by the first and second Adams, 199
Father, we are taught to address God the mystery of the assumption of
as, i. 80 ; God a, 272 ; and Lord, flesh by Christ, 201 ; the Word be-
relative appellations of God, ii. 58 ; comes flesh, according to the will of
natural invisibility of the, 361, God, 203 Christ, of the substance
;
etc. ; Jesus Christ not the, 399, of the Virgin, 205 ; the Word be-
etc. ; the, incapable of suffering, came flesh in His mother's womb,
401, etc. and so a descendant of David, 207 ;
Fathers of the Old and New Testa- the New Testament testifies to the
ments, harmony of, iii. 343, etc., flesn of Christ, 209 Simeon's ''sign
;
356, 357. that should be contradicted," ap-

Fear and presumption, i. 316, 317. plied to the heretical gainsaying of
Feasts among Christians, i. 120. the true birth of Christ, 211 ; pro-
Females and women, discussion on phetic references to heretics who
the words, i. 194, etc. denied the reality of the flesh of
Festivals, public pagan, tobe shunned, Christ, 212, etc.
i. 163
; private, invitation to, 166. Flight in persecution, condemned, i,
Figurative and literal senses of Scrip- 356, etc. ; the precept of our Lord
ture, ii. 248. seeming to countenance, explained,
Fire, everlasting, i. 136. 264, etc. ; the case of Christ Him-
INDEX OF SUBJECTS, 501
self in relation to, 367 ; the example calamities, 123 ; His providential
of the apostles as to, 3GS ; is defeat, arrangements, 124 ; various and
369, 370 ; of the clergy, censured, conflicting opinions of the philoso-
370-372 ; buying off equally wrong phers about, 131, 132 ; an example
with, 372. of patience, 206 ; our Father, ISO,
Foe, THE, of the Christian, i, 270. 272 the name of, 181 the will
; ;
Foetus, state and growth of, in the of, 181, 182 ; the kingdom of, 182,
womb, ii. 493, etc. 183 ; His willingness to pardon,
Food, the extension of the grant of, 271, 272 good, yet calls to martyr-
;
after the flood, iii. 128 Paul's lan- : dom, 388 in calling to martyrdom.
;
guage concerning, 148. His generosity, not harshness, bears

Foolishness of the cross, the, iii. 451. sway, 391, etc. ; philosophers have
Forgetfulness and recollection, ii. failed to discover, 465 ; the dis-
465-467. penser of kingdoms, 503 ; confused
Formula of baptism, meaning of the, notions of the philosophers about,
i. 283.
_
466; "Lord" and "Father" rela-
Formularies, heathen, respecting tacit tive appellations of, iii. 58 ; just as
acquiescence in, i. 173. well as merciful, 59, etc. ; the giver
Four, the number, iii. 389. of the law, 203 ; a poetical descrip-
Four living creatures, the, sjnnbols of tion of, 302, 303, 359 the coming ;
the four Gospels, iii. 404, 405. of, to judgment, 307, 308 ; the
Fourth day, the, of creation, iii. 389. unity of, poetically set forth, 318,
Frankincense seller, the, i. 157. etc. ; defamed by the devil, 321.
Free-will, ii. 461. God, the Christians will not give the
Fugitives, iii. 461. title to the emperor, i. 112.
Funeral pomp, iii. 471. God, a second, introduced by Marcion,
ii. 40.
Gaian heresy, the, ii. 40. God-making, i. 76, 77.
*•
Galaticism," iii. 147. Gods, new, how to be appointed, i.
Games, public, i. 13, 14, 15. 63 ; certain, banished by Eoman
Gemonian steps, the, ii. 160. lawgivers, afterwards restored, (jo ;
"Genealogies, endless," ii. 39. the Christians accused of not wor-
Generation of the Son, the eternal, shipping, 74, etc. ; the origin of,
iii. 386. 75 ; made, 76 ; the character of,
Genii worshipped, i. 501. 77 ; contemptible, the images of,
Genii of the emperors, the, swearing 78, 79 ; sacrilegious conduct of the
by, i. Ill, 456. heathen toward, 80, 81 ; fight with
Gentile class of gods, the, i. 480. each other, 81 ; vilified by their
Gentiles, the relative position of, to worshippers, 82, 83, 439, etc., 446 ;
the Jews, iii. 201 ; the calling of no gods, 102 ; the Eomans not
the, 245 an address to, 450.
; made great by their devotion to,
Geological changes, iii. 184, 185. 103 ; weak and ignorant, 104 ; the
Giants, remains of the old, ii. 282. first crowned, 341 inventors of
;
Gideon, his fleece and victory, their useful things, 343 ; Varro's three-
typical significance, iii. 347, 348. fold classification of, into physical,
Giving, a wrong sort of, condemned, mythical, and Gentile, 463, etc. ;
iii. 467. the elements maintained by some
Glory, the love of, as a motive, illus- to be, this notion refuted, 468,
trated, i. 0. etc., 473, etc. ; the heavenly bodies
God (0£oV), meaning of the word, i. proved not to be, 476, etc. ; of the
470. different nations, 480, etc.; Varro's
God, sees all kinds of wickedness, i. threefold classification of the
27 ; is borne witness to by the soul, Roman, 483, etc. ; provided by
38, 39, 87 ; the sole object of the the Itomans for every stage of
Christian's worship, a description human existence, 487, etc. ; the
of, 86 ; the revelation which He has original, 490, etc. ; human at first,
given to men, 87 ; the source of the even Jupiter, 495 ; what their right
power of princes, 109 ; angry with to honour, 498,' etc. the constel-
:
men. He punishes them with great lations and genii a very indiflerent
; ;

sort of, 501 ; tlie inventors of Heracleon, iii. 268.
useful tilings not worthy to be Heraclitus, i. 5, ii. 416.
considered, ^503 ; the Eomans owe Hercules, his vile and savage acts, i.
not their power to, but to the 499 ridiculed, iii. 193, 194 ; la-
;
great God whom the Christians bours of, 440.

worship, 503, etc. Heresies, the necessity of, and source
Gods of entrances, i. 164. of their power, ii. 1-3 ; foretold,
Gods and goddesses, iii. 440. 5-7 ; derivation of the word, 7 ;
Gods which preside over births, i. pagan philosophy the parent of, 8 ;.
487-489, ii. 498. Christ's words give no warrant for

Gold and silver not superior in origin running into, 10 restless curiosity
;
or utility to other metals, i. 309. the feature of, 17 ; the abettors of,
Gospels, the four, iii. 331, 332, 333 not to be allowed to reason out of
symbolized by the four living crea- Scripture, which they mutilate and
tures, 404, 405. distort, 19, 20 ; novelty of, 34, etc.
Gossips, ii. 472. condemned in Scripture even by
Gown or toga, the, described, iii. its silence, 38, etc., 40, etc. ; mate-
196, 197. rials for, derived from Scripture,
47 ; lower our respect for Christ,
Hades, ii. 288, 290, 292 ; the posi- 53 ; the offspring of philosophy,
tion of, 350
causes of the soul's
; 416.
detention from, according to Homer, Heretics, their use of the words of
532 ; can souls be summoned from, Scripture, ii. 10 ; not to be allowed
by magic ? 535, etc. ; all souls, ex- to argue out of the Scriptures, 19,
cept those of martyrs, detained in, etc. ; certain, named, 34 ; do not
till the resurrection, 539 ; " the claim succession from the apostles,
last farthing" paid in, 540, 541; 37 ; challenged, 42, 43 ; may not
two compartments of, 534. claim the Scriptures, 44 ; their
Hair, dyeing the, i. 321 ; elaborate treatment of the Scripture, 45
dressing of, 322, 323 ; and nails, animadversions on the conduct of,
the growth of, after death, ii. 523. 49 ; their work is to pull down and
Hands, of washing the, before prajêr, destroy, 50 swerve from their own
;
i. 188, 189 ; elevation of, in prayer, regulations, 51 ; loose company pre-

191, 192 ; imposition of, in bap- ferred by, 52 ; prone to imitate the
tism, 239. heathen, 220, 221 ; like the heathen
Harmony of the old and new laws in their vilification of the flesh, 221,
asserted, iii. 330, etc. ; and of the etc.
fathers of the Old and New Testa- Hernias, the Shepherd of, quoted, i.
ments, 343, etc., 356, 357. 190.
Head-dresses, elaborate, condemned, Herminianus of Cappadocia,the mira-
i. 322, 323. culous punishment of, i. 49.
Heads, the seven, of the beast, ii. Hermippus of Berytus, ii. 516.
424. Hermogenes, ii. 36, 39 ; the opinions
Heart, the, the seat of the soul, ii. of, heretical, and derived from
441, etc. pagan philosophy, 55 ; maintains
Heathen, the, their hatred of the creation out of j)re-existcnt matter,
Christians, i. 53, etc., 59, etc.; vile 57, etc. ; ascribes divine attributes
and horrible practices among, 70 ;
to matter, yet tries to make it in-
some truths held by, ii. 220 their ; ferior to God, 61, 62, etc. ; shown,
vilification of the flesh, 221 ; often on his own principles, to make
an example to Christians, iii. 54, matter superior to God, QQ> ; the ab-
55. surdities and contradictions of his
Heaven described, iii. 309-312. theory exposed, 67, etc., 73, etc. ;
Heavenly bodies, the, not gods, i. 476. his system makes God the author
Hebdomads, the, of Daniel, iii. 221, of evil, 68, 70 ; some of his hair-
etc. splitting use of words exposed,
Hebion, the heresy of, ii. 39, 40. 93; vindication of Scripture from
Helen, and Simon Magus, ii. 492- the handling of, 97, etc., 103;
494. contradictory propositions of, re-
'
INDEX OF SUBJECTS, 503
specting matter and its qualities, sidered in relation to, 167 ; dress,
exposed, 104; plied witli ironical as connected with, 168; military
dilemmas, 107, etc.; speculations service in relation to, 170 ; in
v\ôrds, 171 ; of silent acquiescence
of, respecting motion in matter
shown to be uncertain and vagiie, in heathen formulas involving,
112 ; other inconsistencies and dis- 173 ; accepting blessings in the
crepancies of his opinions exposed, name of idols involves, 174 ; writ-
ten contracts in the name of idols
Hermotimus, the story of, u. 511. a tacit consent to, 174; closing
Herodians, the, iii. 259. exhortation in relation to, 176 ;
Herodotus quoted, ii. 514, 515. the teaching of Scripture against,
Herophilus the surgeon, ii. 431, 470. 3S2 ; Israel at Sinai fell into, 386 ;
Hezekiah, iii. 350. martyrdom, a testimony against,
Hicesius, ii. 470. 887, etc., 389, etc.
origin of the, accord- Idols, the making and makers of,
Holy Ghost, the
condemned, i. 148, 149 blessings
ing to the Valentinians, ii. 135. ;
Homerocentones, the, ii. 47. or contracts in the name of, not to

Horos of Valentinianism, ii. 133, 134. be accepted, 174, 175.
Horse, the white, of Eevelation, iii. Images of the heathen, i. 79, iii.
441.
410, 429.
Hosidius Geta, ii. 47. Immersion, trine, in baptism, i. 336.
Human sacrifices among the heathen, Immortality, the testimony of the
soul to, i. 39.
i. 70.
Husband, the death of a, a call to Impatience, the devil the author of,
i. 210-214; causes of, 216;
revenge,
continence on the widow's part, i.
288 ; an unbelieving, the hind- a chief spur to, 220.
rances a believing wife receives Incarnation, the, of Christ, the Word,
ii. 167, iii. 376, 377 ; God's honour
from, 296, 297 ; the plea of pleas-
in, vindicated, ii. 170, 201, 203,
ing, made an excuse for dress, 319.
Hyena, the, iii. 187, 188. 205, 207.
Hydraulic organ, the, of Archimedes, Incest, the Christians unrighteously
'ii. 439. charged with, i. 67, 451, etc. ;
exists among the heathen, 73 ; a
Ialdabaoth, iii. 2G2.
dreadful case of, 455.
Ideas, Plato's theory of, li. 450.
Incestuous person, the, in the Corin-
Idolater, the, a murderer, i. 141.
thian church, iii. 88, 90, 95._
Inconsistent lives of some Christians,
Idolatry, pervades and pollutes all
heathen spectacles, etc., i. 13, 14, the, does not condemn the rest, 1.
etc. ; the wide scope of the
word, 425.
Inconsistent treatment of Christians
141 ; the limited sense of the word,
142 ; origin and meaning of the by heathen magistrates, i. 55.
delay recommended
name, 143, 144; idol-making in- Infant baptism,
volves the sin of, 144-146 ; excuses in the case of, i. 253.
Infanticide, unrighteously charged on
for trades and callings connected
Christians, i. 67, 451 ; exists among
with, dealt with, 146 ; condemned
by baptism, 148; other arts besides the heathen, 71, 452.
idol-making subservient to, 150 ; Infants, do they
dream ? ii. 520 ; the
connection of astrology with, 151 ; enemy seizes on, iii. 459, 460.
difficulties of a Christian school- Instincts, natural, their permanence,
ii. 465, etc.
master in relation to, 154 ; con-
nection between covetousness and, Intellect, the,
and the senses, Plato's
155 ; certain trades to be avoided view of, ii. 450, 451 ; coeval with
because connected with, 156 ; the the soul in origin, 454.
the, of the Father, ii.
excuse of getting a living answered, Invisibility,
the connection of the observance of 361, etc.
holidays with, 159, 161 ; connec- Irascible
and concupiscible elements,
tion of festivals, public and pri- the, of the soul, ii. 443.
vate, with, 163-167 ; the case of Isaac,
a type of^ Christ, iii. 236.
352.
servants and other officers con- Isaiah, iii.
;

Israel guilty of idolatry at Sinai, i. Juno, i. 104.
386. Jupiter, -weak, i. 104 ; birth and con-
Ivy, the, ii. 455. cealment of, 491, iii. 274 dethrones ;
1x6 v;, our, i. 231. his father, i. 492 both human and ;
immoral, 495-498 ; shameful his-

Jacob, blessing the sons of Joseph, i. tory epitomized, iii. 274-277,
of,
240 foresang the times of Christ,
; 435 the thunderbolt of, 436.
;
iii. 344. Jupiter, a certain, laved with blood,

Jephthah, iii. 349. i. 72.
Jeremy, iii. 352.
Jerusalem, the destruction of, proves Kaye, Bishop, remarks of, on the
that the Christ has come, iii. 246. writings of Tertullian, ii. 407.
Jesus, the absurd Valentinian notion Key, the, of Paradise, i. 531, 532.
of the formation of, ii. 136-138. Keys, the power of the, given to
Jesus Christ, i. 178, 207, ii. 399. Peter, iii. 116-119.
See Christ Jesus. Kingdom of God, prayer for the
Jewish literature, restored by Ezra, coming of the, i. 182, 183.
i. 308. Kiss, the, among the Homan women,
Jews, points of agreement between, —
disused why? i. 66.
and Christians, i. 91, 93 ; sin and Kiss of peace, the, of the withhold-
punishment of, 91, 92 ; reason of ing of, i. 192.
their rejection of Christ, 93, 94 ; Kneeling in prayer, i. 199.
relative position of Gentiles and, Knowledge liable to be forgotten,
iii. 201, etc. ; error of, in respect ii. 465.
to the coming of Christ, a clue to,
233-258 ; address to, 453. Lacedemonians, the, the ^lafixpri
Job, i. 358. yua-i; of, i. 6 ; amended the laws
John the apostle, the teaching of, of Lycurgus, 62 ; the woollen
respecting martyrdom, i. 408, 409 ; cloaks of, 65.
in Patmos, iii. 417 ; how induced Lapsed after baptism, the, the re-
to -write his Gospel against the pentance of, i. 269.
heretics, 418. Larentina, i. 81 ; the story of, 486,
John the and Jesus, i. 179

Baptist, 487.
the baptism of, 242; and Elias, Lares, the, i. 81.
496, 522 ; his greatness, iii. 354. Laud, the, of the blest, iii. 309-312.
Jonah the prophet, his flight and Law, the primordial, iii. 204.
punishment, i. 370 ; the story of, Law, the Jewish, anterior to Moses,
in verse, 278, etc. iii. iii. 203, etc. ; supercession of the
Joseph, and Daniel, i. 168, 169 old, 207 ; abolition and Abolisher
changed into Serapis a blessing — of the old, 215 ; the two tables of,
to Egypt, 481, 482; a type of 368.
Christ, iii. 236, 237, 344, 345. Laws, the new and the \ old, the
Joshua, his leadership of Israel, iii. harmony of, iii. 330, etc.
346, 347. Laws, human, need revision, i. 62 ;
Josiah, his zeal, iii. 350. origin of, 63 ; regulating suppers

Judah, iii. 345. among the Romans, 65 ; appealed
Judaizers, fanatical, addressed, iii. to, against the Christians, 427.
452. Lazarus, the resurrection of, ii. 313.
Judgment, the, of the Lord, a strain Lazarus and the rich man, iii. 364.
on, iii. 301, etc. ; coming of God Leprosy, the white, its mystical
to the resurrection preparatoiy
;
signiticance, iii. 114.
to —
the coming of God to, 305- Leprosy in a house, iii. 115, 116.
308 ; God's throne of, described, Liberalia, the, i. 13.
309 the awards of, 309, etc., 312,
;
Lion and a Lamb, Christ a, iii. 408,
etc. ; described, 457. 409.
Judgment, the last, the Valentinian Literature, Gentile, of the teaching
view of, ii. 157, 236. • and study of, i. 154, 155.
Judges addressed, iii. 449. Literature, Jewish, all restored by
Judges, the, of Israel, iii. 347. Ezra, i. 303.
; ,
INDEX OF SUBJECTS. 50i
Living, the plea of getting a, no ex- wife from a second, in case of his
cuse for wrongdoing, i, 146, 150, 158. death, i. 279, 280; lawful, 280;
Living creatures, the four, iii. 404, celibacy better than, 281 ; only
405. permitted, 282 ; pleas urged in
Loosing and binding, the power of, favour of, 283, etc. examples of
;
iii. 118. the heathen commendatory of ab-

Lord's prayer, the, expounded, i. stinence from, 287 ; second, con-
179-186 ; recapitulation of the ex- demned, 288, 289; in the Lord
position of, 186, 187 ; we may ap- only, 291, etc. ; with an unbeliever,
pend a prayer of our own to, 187. involves hindrances and dangers,
Lost sheep, the parable of the, iii, 292-298 ; case of a heathen whose
70, 71. wife is converted after, 299 ; argu-
Love of offspring urged as a plea ments drawn from heathenish laws
for marriage, i. 285. discountenancing marriages with
Love of our neighbour, i. 317. unbelievers, 301 ; happiness of
Love-feasts, i. 120. partners of the faith in married
Loyalty, the, of Christians to the life, 302; unity of, iii. 8, etc. ; second,
emperor, i. 47, 109-112. a species of adultery, 13 marriage ;
Lucan and Marcion, iii. 270. itself allied to adultery, 14 ; excuses

Lucretia, i. 5. for second, and their futility, 17.
Lucullus, i. 77. Marriages, second, various references
Ludi, i. 13, 15. See Spectacles. to, i. 288, 289, iii. 2, 5, 6, 7, 8, 9,
Luxury, instances of extreme, among 10, 12, 13, 17, 19, etc., 42, 46, 48,
the Romans, 198, 199. i. 49, 51, 52, 54.
Lycurgus and his laws, i. 62, 130. Marrying a deceased brother's wife,
Lyncestis, the, ii. 521. the law respecting, iii. 33.
Martyrdom, the enemies of, dealt
Magi, the, i. 152. with, i. 379-382 the duty of en-
;
Magic, the resources 496 ; and of, ii. during, 382, etc. ; God in goodness
sorcery, have no power over dis- and generosity calls to, 388, etc.,
embodied spirits, 535, etc. 391, etc. ; objection to, answered,
Man, opinions as to the origin of, ii. 393 ; commended by reason, 395,
463 ; the creation and fall of, iii. etc. ; Christ's commendation of,
303, 304. 397, 398, etc. ; another objection
Man, the inward and the outward, met, 401, etc. ; teaching of Christ
ii. 284. and His apostles respecting, 405,
]SIan,the old and the new, ii. 293. 408, 410, etc. ; address to him who
Manna, the, in the golden urn, iii. 367. wishes for, iii. 465.
Mantle, the Ascetics', iii. 181, 190, Martyrs, in prison, exhorted and en-
195, 196 ; the virtues of, 196, etc. couraged to firmness and endurance,
declares its own worth, 198, 199 ;
I
i. 1-7 ; the intercessions of, on be-
further distinctions and crowning 1
half of scandalous offenders, iii.
glory of, 200. 120, 121.
Marcion, the heresy of, and some |
JMary, the Virgin, called woman, iii.
facts of his personal history, ii. 34, 164.

35, 40 ; mutilates the Scriptures, Mary and Elisabeth, their extraordi-
46 ; would blot out the records of nary conceptions, ii. 473.
the nativity of Christ, 165 ; and Mater Magna, i. 104.

Cerdo, iii. 267, 268 the divine ; _
Matrons of the church of God, iii. 463.
unity and the resurrection asserted Matter, the absurd and inconsistent
against, in verse, 318, etc. ; of the theories of Hermogenes respecting,
antitheses of, 358, etc. examined and exposed, ii. 57, etc.
Marcus and Colarbasus, iii. 268. 67, etc. ; earth does not mean, 89,
Marcus 'Aurelius, and his Christian etc. ; further absurdities and incon-
soldiers, i. 51 ; favours the Chris- sistencies of Hermogenes respect-
tians, 64 ; offerings made for his ing, exposed, 104, etc. ; Hermo-
safetyby the heathens when he genes' theory of motion in, and the
was already dead, 104. divine qualities of, 113; curious
Marriage, Tertullian dissuades his \dews of Hermogenes respecting
;

God's working with, and His re- Monogenes, the, of Yalentinus, ii.
lation to, 115, etc. ; in the ac- 129.

count of creation the Scriptures Montanist sister, a, and her revela-
do not once mention, 116 the ; tions about the soul, ii. 427, 428.
origin of, according to the Valen- Montanists, TertuUian defends the,
tinians, 141, etc. iii. 124.
Mavilus of Adrumetum, i. 49. Montesiani, the, iii. 442.
Mecenius killed his wife for tasting Moses, the antiquity of, i. 89, ii.
wine, i. 66. 477 sitting with uplifted hands
;
Megara, the saying of Diogenes re- while Joshua fights, a type, iii.
specting the people of, i. 120. 238; lifts up the brazen serpent,
Meichizedek, iii. 205, 20G, 207. ibid.; exploits of, 345.
Memory, the loss and recovery of, ii. Munditenens, the, of Valentinus, ii.
465. 147, 148.

Men, the dress and ornamentation Munus, the, or Officium, i. 20.
of, i. 324. Murcia, the goddess, i. 16.
Menander the Samaritan heretic, Mutation, the law of, universal, iii.
and his life-preserving bath, ii. 183, etc., 187, etc.

521 ; and Simon, iii. 260. Mythic class of gods, the, i. 477.
Mercurius ^gyptius, ii. 489.
Mercury, iii. 437, 438. IÂiLS and hair, the growth of, after
Messengers of God, i. 87. death, ii. 523.
Metempsychosis. See Transmigra- Name, the, of God, hallowing the, i.
tion of Souls. 180, 181.

Metensomatosis, ii. 484. Name, the Christian, the hatred
Military service, ought Christians to borne by the heathen to, 59, 420,
engage in ? i. 170 ; is it lawful ? etc.
347-349. National peculiarities, ii. 458.
Millennial reign, the, iii. 431. Nature subject to the law of change,
Mind, and its relation to the soul, ii. ii. 183, etc.
435-437, 451. Nature teaches, i. 338-340.
Ministers exhorted, iii. 468. Necromancy, ii. 537, 538.
Mithras, initiation into the service Neighbour, the love of our, i. 317.
of, 355, ii. 48.
i. Nemesiaci, the vain, iii. 442.
Modesty, eulogized, iii. 56 ; on the Neptune, iii. 438.
decline, 56, 57 ; the chief pontiff's Nero, the first to draw the sword
edict against, 57 ; Tertullian's against the Christians, i. 64 the ;
change of opinion respecting, 57, sleeplessness of, ii. 511 ; referred

58 ; indulgence granted by the to in the Apocalypse, iii. 425 ; the
Psychics to the violation of, 58, Antichrist, 454.
59; pleas for the indulgence granted New Jerusalem, the, iii. 432.
to the violators of, 59, etc. See New song, the, 409. iii.
Adultery and Pardon. New things, 410. iii.
Modesty in dress, i, 304, etc., 314, Nicolaus, and the Nicolaitans, iii.
etc., 316. 261, 262.

Monarchy, the divine, ii. 338, 339, etc., Nigidius the heretic, ii. 36.
350 destroyed by Marcion, 385.
;
Noah, iii. 344.
Monogamist, Christ a, iii. 30. Nonacris, mount, ii. 521.
Monogamy, held in respect among Numa, i. 105.
the heathen, iii. 19 ; held by Chris- Number, the, of the beast, iii. 426.
tians, 21 ; not a novelty, 22, 23 ;
Nus, of Valentinus, ii. 129.
testimony of the ancient Scrip-

tures to, 27, etc. the testimony ; Oath, an, i. 111.
of Christ to, 29 ; the case of Odeum, laying the foundation of the,
Abraham as bearing on, 30, etc. ;
! on ancient graves, ii. 288.
legal precedents relating to, 32 i
Old man, the, and the new, ii. 293.
bearing of the gospel on, 35, etc. ;
I
Omphale and Hercules, iii. 192.
teaching of our Lord respecting, Onocoetes, the vile calumny about,
38, etc. ; Paul's teaching on, 40. }
against the Christians, i. 450.
—
; ;
;
Ophites, the, iii. 2G2. i. 365 ; teaching of, in favour of

Ops, sister of Saturn, i. 491, 492. martyrdom, 410, etc. ; reproves
Original sin, ii. 405. Peter, ii. 26-28 ; his warning to the
Ornamentation, personal, traced back Galatians, iii. 332 ; his teaching,
to the fallen angels, i. 305, etc., 355.
327, etc. Paul and Thecla, the author of the
Acts of, condemned, i. 251, 252.
P-AiNTiXG the face censured, i. 320. Peace, a deceitful, iii. 468.
Pandora, i. 341. Peacock, the, iii, 187.
Papian laws, the, i. 62. Peacock, Homer, according to Eunius,
Parables — of Christ inviting to re- remembered he was once a, ii. 490,
pentance, i. 272 ; of the lost sheep, 491.
lost drachma, and prodigal son, iii. Pearls and precious stones, i. 310,
70, etc., 74, etc. 311.
Parabolic interpretation, the prin- Peculiarities, the, of the Christian
ciples of, iii. 76-80. society, i. 118-121.
Paraclete, the, or the Holy Ghost, Penelope, i. 485.
distinct from the Father and the Penitents addressed, iii. 458.
Son, i. 390, etc., iii. 146, 155, 156. People, the hidden and holy, of
Paradise, the immediate possession Christ, iii. 454.
of the blessedness of, the privilege Permission, the meaning of, iii. 24.
of martyrs, ii. 290, 530. Persecution, from God or from
is it
Parasceve, the sixth day of the crea- the devil ? i. the devil's agency
356 ;
tion week so called, why ? iii. in — case of Job, 357-360 flight ;
389. in —the case of Rutilius, 362, o63

Pardon, God's willingness to grant, the command to flee from,
con-
i. 271. sidered, 364, etc. ; Christ some-
Pardon not to be granted by the times fled from, why ? 367 ; teach-
church to adulterers after bap- ing of the apostles in respect to
tism, ii. 56-102. flight from, 368 flight from, is
;
Paschal lamb, the, iii. 333, 336. —

defeat case of Jonah, 369, o70 ;
Passover, the, its typical significance, injurious effects of the flight of the
iii. 333, 334, 335. clergy from, 370-372 buying off ;
Pastors addressed, iii. 473. from, considered, 372-377 ; objec-

Patience, TertuUian confesses his tion, how then shall we assemble ?
want of, i. 205 ; God an example 377, 378 ; endured by Christ as an
of, 206 ; Christ an example of, 207, example for us, 399.
etc. ; the devil the author of im- Persecutors, the, of Christians, pu-
patience, 211 ; subsequent and nished, i. 49 ; the character of, 64.
antecedent to faith, 214 ; causes of Perversion, the, of God's creatures to
impatience, 216 ; under personal evil purposes, i. 9.
violence and malediction, 218 ;
Peter, the teaching of, in regard to
under bereavements, 219 ; the lust martyrdom, i. 408 the rock, ii. ;
of revenge destructive of, 220 25 ; rebuked by Paul, 26, 27

connection of, with the beatitudes, vindicated, 28 ; the keys of the
222 ; other divine precepts and kingdom of heaven given to, iii.
charity, in connection with, 223 ; 118.

bodily, 225 ; the power of, as ex- Pharisees, the, iii. 259.
emplified in the saints of old Phidias, ii. 226.
Job, 227 ; summary of the virtues Philip baptizes the eunuch, i. 252.
and efi'ects of, 228 ; of the heathen, Philosophers, the, a comparison of,
being difi"erent from that of the with Christians challenged, 128-
Christian, 230. 130 ; pervert the truth, 131 ; al-
Patmos, John saw the Apocalypse lowed to beartheii founder's name,
in, iii. 417. but Christians not, 423 ; have failed
Patriarchs, the polygamy of the, iii. to discover God, 465 ignorance of,;
9. in relation to the soul, ii. 410, etc.,

Paul, the example of, quoted in re- 413, etc. ; impugn the fidelity of
ference to flight from persecution. the senses, 444, etc.
— ;
508 INDEX OF SUBJECTS,

Philosophy, the parent of
pagan, 201 ; of subjoining a psalm to, 202 ;
heresies, 416.
ii. 8, 9, a spiritual victim, 202 ; the power
Philumena, ii. 35, 213, 497. of, 202-204.
Phoenix, the, a symbol of the resur- Prayer for the dead, iii. 17.
rection of the body, ii. 236, iii. Prayer for the emperor, i. 109-111.
306, 307. Precious stones and pearls, i. 310 ;
Pilate, i. 95. the rarity of, alone makes them

Place, the influence of, on men, ii. valuable, 311.
458. Pregnane}'-, the physiology of, elabo-
Plato, on the difficulty of finding rately described, ii. 468-472.
God, i. 129 ; would banish the Presumption and i. 316, 317.
fear,
poets from his republic, 479 ; his Priest, Christ a, iii. 362.
view of the soul, 418, 420, 430, Primeval nations, Psammetichus' dis-
442-443, 463, 471, 476, 529 ; as to covery about the, i. 434, 435.
the senses, 445, 481 ; on the dif- Prisca, ii. 233, iii. 16; and Maxi-
ferences between the intellect and milla, 124.
the senses, ii. 449 ; theory of ideas, Prison, the, what it is to the martyrs,
450 ; as to place, 458 ; the incon- i. 1-5.
sistency of, 464 ; as to death, 523 ; Pristinus the martyr, so called, iii.
on Hades, 530. 145.

Pleasures, the, of the Christian, as Proarche, the, of Valentinus, i. 128.
contrasted with those derived from Proculus, i. 95.
spectacles and games, i. 33. Prodigal son, the parable of the, iii.
Pleroma, the, of Valentinus, ii. 131, 74, etc.
138. Professions, some allied to idolatry,
Pliny and Trajan, the correspondence i. 151, 152.
of, respecting Christians, i. 56. Prometheus, the true, i. 87.

Poets, the, Plato would banish from Prophecy and prediction, i. 90.
—
his republic their representation Prophet, the disobedient, and his
of the gods, i. 478, 479. punishment, iii. 150.
Polygamy, not lawful, i. 280 ; of the Prophets, the, i. 87, 88. _
ancient patriarchs, iii. 9. Providence of God, the, i. 124.

Polytheism not involved in the doc- Psammetichus, his discovery about
trine of a plurality of persons in the primeval nations, i. 434, 435.
the Godhead, ii. 358. Psychics, the, iii. 21, 57, 105, etc. ;
Pontiff, the sovereign, a shameful the need of a protest against, 144 ;

edict of, iii. 57. the inconsistencies of, 145, etc.
Population of the world, the, increas- Ptolemy Philadelphus gets the Hebrew
ing, ii. 480, 481. Scriptures translated into Greek,
Power, apostolic, iii. 117. i. 88.
Praxeas and his heresy, ii. 334, 335, Ptolemy the Valentinian, ii. 125
iii. 273. the school of, 158, 159 ; and Secun-
Prayer, 178 ; in secret, 179 ; the
i. dus, iii. 268.
model given by Christ Himself
of, Puberty, ii. 501.
exposition of the Lord's Prayer, Pudens, i. 50.
179-187 ; anger with a brother to Purgatory, ii. 494, 495, 541.
be put away in, 187, 188 ; all men- Pythagoras, his theory of transmi-
tal xêrturbation to be avoided in, gration, ii. 476, 479 ; and Euphor-
188 ; of washing the hands before, bus, 477, 478, 483.
188, 189 ; of putting off of cloaks
in, 190 of sitting after, 190
; of ; Pacecouese, the, i. 25, 26.
elevating the hands in, 191 of the ; Earn, the battering, invented by Car-
kiss of peace in connection with, thage, iii. 182.
192 ; of stations for, 193 ; of female Eeason, i. 257.
dress at public, 193-199 ; of kneel- Pebecca, the peculiar parturition of,
ing in, 199 ; of the place for, 200 ;
ii.472.
of the time for —
stated hours in, Eed Sea, the, a type of baptism, i,
200, iii. 139, etc. of the parting

; 1
241.
of brethren in connection with, i. I
Pegulus, i. 5.
; — ;
Eejoicing witli those ^vho rejoice, i. Scripture which attest, rescued from
IGO. heretical perversion, 283 the dis- ;
Repentance, heathen, i. 257 ; true, a solution of our tabernacle consis-

divine thing, 258 relates to all
; tent with, 286, etc. ; death changes
kinds of sin, 260-2G3 the good of, ; but does not destroy the mortal
263 ; sin never to be returned to —
body remains of giants, 287, etc. ;
after, 264 ; baptism not to be re- passages from Paul confirmatory
ceived without preceding, 266 ; in of, 291, 292, etc. the teaching of
;
the case of those who have lapsed the Fifteenth of First Corinthians
after baptism, 269 examples to ; on, 300, etc. ; the session of Jesus
prove God's willingness to pardon Christ in His body at the right
in case of, 271 ; outward manifesta- hand of God proves, 3J7 Paul's ;
tion by which second, is to be ac- analogy of the seed in relation to,

companied, 273 ; of the shrinking 309 of the body, not of the soul,
;
from second, 274, 275 ; and exo- 313 ; death swallowed up of life,
molorjesis, 274, 275, 276 ; and par- relation of the phrase to, 316
don, iii. 62, 63 ; more competent to change of a thing's condition not a
heathens than to Christians, 81-88. destruction of its substance appli- —
Reserve, none used by the apostles cation of this principle to the sub-
in communicating the truth, ii. 29, ject, 317, etc. the proceedings of
;
etc. the last day possible only on the

JResurrectio Mortuorum, ii. 254, admission of, 319 ; mutilations of
Resurrection, the, of the body, i. 133- the body no valid objection to, 320
136 ; brought to light by the gospel, the perfection of the raised body
ii. 215; denied by Sadducees ancient the source of the consciousness of
and modern, 217 ; the heathen not joy and peace, 323 the flesh in ;
to be followed in their denial of, the resurrection capable of eternal

220 ; the ordinary cavils against, life, 324, etc. ; all the characteris-
221, etc. ; the power of God fully tics of the body will be retained
competent to effect, 233 ; analogies analogy of the repaired ship, 326,
to, in nature, 2.34, etc. ; the phcenix etc. ; our destined likeness to angels
a symbol of, 236 ; a sufficient cause in, 329, etc. ; the doctrine of, set
assigned for, 236, etc. ; the Scrip- forth in verse, iii. 395, etc. ; main-
tures clearly assert, 244 ; the sophis- tained against Marcion in verse,
tical sense put by heretics on the 327, etc.
phrase "resurrection of the dead," Resurrection, the first, iii. 456.
247 ; the phrase not a mere meta- Resurrection, a spiritual, ii. 254, etc.
phor, 250 ; neither past, nor takes Revelation, the, which God has given
place at death, 251, etc. ; the lan- to men, i. 87, etc., 131.
guage of Paul respecting a spiritual, Revelation, the, commentary of Vic-
compatible with, 254, etc. ; direct torinus on, iii. 394.
assertion of, by Paul, 256 ; asserted Revenge, forbidden to Christians, i.
by John, 258 ; metaphorical de- 116 a spur to impatience, 220.
;
scriptions of imply a literal, 259

a, ; Rich man, the wicked, addressed, iii.
prophetic things and actions as well 448 the humble, 448, 449.
;
as words attest, 263 bearing of ; Rich man, the, and Lazarus, ii. 538.
Ezekiel's vision on, 2G5 ; other pas- Righteous, the, will rise again, iii.
sages from the prophets relating 447.
to, 267, etc. ; unburied bodies will Rites, sacred, among the heathen,
—
share in Jonah an illustration of, i. 81.
269 ; taught by Christ, 269, 270, Roads, the two, the choice of the
etc. explanation of the term body,
; right one urged, iii. 443.
275, etc. Christ's reply to the
; Roman women, in relation to dress
Sadducees in reference to, 277, etc. and wine, i. 65, Q>Q.
the assertion respecting the unpro- Roman youth, the terrible story of a,
litableness of the flesh compatible i. 455.
with, 279 ; Christ, by raising the Romans not made great by their
dead, attests, 280 evidence for,
; devotion to the gods, i. 103, 104-
from the Acts, 282 ; passages of .106, 503, etc.
; ;

Eome, older than some of the gods, but abuse, 20 ; discussion out of,
i.106 ; Varro's classification of the injurious to the weak in faith, 21
gods of, 483. how heretics manipulate, 47.
Rome, the church of, her privileges, Scriptures, the, i. 87 ; the Hebrew,
ii. 43. translated into Greek, 88 ; the high
Rome, the bishops of, after Peter, antiquity of, 88-90 ; the majesty
iii. 356-358. of, 90 ; the usefulness of, 131.
Romulus deified, i. 485. Sea of glass, the, 369, 404.
Rouging the face, i. 320. Seal, the, i. 12.
Rumour, or fame, described, i. 84, Search after truth, ii. 12, 13.
428, etc. Secret prayer, i. 179.
Rule of faith, the, ii. 16, 17. Secundus the Valentinian, ii. 161,
Rule of truth, the, i. 132. iii. 268.
Rutilius the martyr, the case of, a Seed, the analogy of, to the resurrec-
warning against flight in xêrsecu- tion, ii. 309, etc.
tion, i. 363. Seed of Abraham and of David,
Christ the, ii. 210.
Sabbath, the, as kept by Jews and " Seek and ye shall find," ii. 10.
Christians, iii. 211, etc., 390, 391. Self-indulgence, the divine judg-
Sabellians, the, an epistle of Diony- ments on, iii. 150.
sius bishop of Rome against, iii. Self-pleasers addressed, iii. 449.
885, etc. Seneca quoted, ii. 457, 506.
Sacrifice, spiritual, i. 48, 193, 202. Senses, the fidelity of the, ii. 444-
Sacrifice to the gods, Christians re- 449 ; and the intellect, 451, etc.
fuse to, i. 107 ; unrighteous to Septizonium, the, iii. 436.
compel Christians to, 108. Septuagint, the origin of the, i. 88.
Sacrifices, animal, iii. 213, 214; vain Serapis, Joseph the original, i. 481,
to secure pardon, 335 ; typical, 482.
335, 336. Sermo of the Valentinian s, ii. 129.
Sacrifices, human,
70, 71. i. Serpent, the sloughing of the, iii. 187.
Sacrilege, Christians free from, i. 47. Serpent, the, and the dove, ii. 122,
Sadducees, the, iii. 259. 123.
Sadducees, Jewish, Pagan, and Chris- Sethites, the, iii. 264.
tian, the link between, ii. 216, etc. Seven, the number, iii. 388, 391, 392,
Saffron used for hair dye, i. 321, 398.
322. Seven stars, the, iii. 397, 398.
Sameas the prophet, iii. 150. Seven women laying hold of one man,
Samson, iii. 3-19. the spiritual signification of, iii.
Samuel and the witch of Endor, ii. 398.

537. Severus the emperor favours the
Sanctus the god, i. 486. Christians, i. 50.
Satan, delivering to, iii. 88, 90. Sex, when bestowed, ii. 497.
Saturn, children sacred to, i. 70, 71 ; Sheep, the parable of the lost, iii. 70,
the oldest of the gods, 75 ; paren- 71.
tage of, 491 ; deprived of his Shepherds fleeing and leaving the
kingdom by his son, 492, 493 flock, i. 371.
travels of, and settlement in Italy, Shepherds, God's, iii. 469.
493 ; the sibyl quoted respecting, (Ship, the repaired, analogy between,
494 ; was he a god ? iii. 435. and the resurrection body, ii. 327.
Saturninus, iii. 200. Shoes, the wearing of, censured, iii.
Scorpion, a cure for the sting of a, 197.
i. 379. Sibyl, the, quoted respecting Saturn,
Scourging, the Lacedemonian, as i. 494.
illustrative of constancy, i. 6. Sick, visiting the, iii. 470.

Scripture, must a thing be expressly Sige of the Valentinians, ii. 129.
forbidden by, before being ab- i
Signs and portents, their significance,
stained from? i. 11, etc., 27 ; I i. 48, 49.
heretics not to be allowed to argue Silenus, ii. 91. _

j
from, ii. 19 : heretics do not use, j

Simeon's sign, ii. 211.
;
Simon Magus, a statue erected to, Soranus the physician, ii. 422, 511.
i. 81 would buy the Holy Ghost,
; Sorcerers, i. 98.
153 and Helen, ii. 492, 493 ; his
; Sorcery and magic have no power
heresies, 259. iii. over disembodied souls, ii. 355,
Simplicity eulogized, ii. 121, 122. etc.
Sin, corporeal and spiritual, i. 260 ; Soul, the, appealed to, i. 36-38 ; the
repentance applies to all kinds of, testimony of, to one God ; 38, 39,
262 ; never to be returned to after 87 ; its testimony to the existence
repentance, 264 ; the remission of, of demons, 40 its testimony
39, ;
iii.61, 62, 63 ; after baptism, 98 ; to immortality, 40-42 weight of ;
what may be pardoned, and what its testimony, 42-44 ; the argu-
may not, 112 ; unto death, and not ment from the testimony of, ap-
unto death, 112, 113. plied, 44, 45.
Sitting after prayer, the custom of, Soul, the, information about, derived
i. 190. not from philosophers, but from
Sixth day of creation, the, iii. 389. God, ii. 410, 413, etc. ; believed
Sleep, the mirror of death, ii. 506 ; by some philosophers to be im-
a natural function of human life, mortal, 216; origin of, 418-420;
507 ; of Adam, a figure, 509 ; the corporeal nature of, argued
activity of the soul in, 510 ; awak- and maintained, 419-425 ; the cor-
ing from, an image of the resurrec- poreality of, a mystery revealed
tion, 510 ; the case of Hermotimus by the Paraclete to a Montanist
and Nero, 511 ; dreams, a pheno- sister, 426-430 the simplicity of,
;
menon 510, 512, 513.

of, the identity of, with the si)irit,
Sleep of the soul, the, rejected, ii. 539. 430-433 ; meaning of the word
Sobriety in relation to dreams, ii. spirit as applied to, 433, etc. ;
519, 520. supremacy of, 437 ; the various
Socrates, his contempt for the gods, faculties of, 438, etc. ; the supreme
i. 82, 444 ; favoured a community principle of intelligence and vita-
of wives, 120 ; pronounced by lity, the seat of, 440-443 ; rational
Apollo the wisest of men, 129, and irrational parts, etc. irascible —
423 ; condemned for the truth, and concupiscible elements of, 442-
423 ; denied the gods, 467 igno- ; 444 ; the intellect and senses, 449-
rant of the soul, ii. 411, 412; in- 454 ; the intellect coeval with, 454
consistency of, 412 ; and his demon, the nature of, uniform the facul- —
503. ties of, variously developed, 457 ;
Sodom, the story of the destruction a Valentinian figment combated,
of, in verse, iii. 484, etc. 459, etc. ; opinions of sundry
j
Soldiers of Christ, the, iii. 460. heretics as to the origin of, 463,
Son, the, or Word of God, the evolu-
|
etc. ; the notion of its introduc-

tion of, from the Father, ii. 341 ; tion to the human subject after
a personal being, 344 ; not separate birth refuted, 468-472 ; simultane-
from the Father, 346 ;
personal ous conception, production, etc.,
distinctness implied by the names of the body and, 474-476 ; Pytha-
Father and, 350 ; the Praxean goras' theory of the transmigration
idea of the identity of, with the of, 476, 479, 480, 482 ; absurdity
Father, refuted, 353 the visibility ; of both metempsychosis and meten-
of, as contrasted with the invisible somatosis, 484-488 ; the pretence of
Father, 301, 365, etc. ; early mani- a judicial retribution in the trans-
festations df, in the Old Testa- migration of, 488-492 ; the worst
ment, 368-370 ; united with the efiect of the philosophical vagaries
Father in creation, 373, etc. ; how respecting, 492 ; profane opinion
forsaken by the Father, 404 ; not of Carpocrates respecting, 404, etc.
made, but iDcgotten, iii. 380. the question of sex in relation to,
Son of man, the, iii. 395, 396. 497-500 ; growth of, 500 ; the purity
Sons, the death of, not .to be be- of, marred by the evil spirit, 502 ;
wailed, iii. 471. the body only ancillary to, in the
Sophia, the, of the Valentinians, and commission of evil, 504 ; though
her vagaries, ii. 131, 132, 133. depraved, a grounH left in, for grace
;

to workon, 505 ; sleep in relation j
Stoics, their opinion of the soul, ii. 410.
to, 506, 507, 511, etc. ; dreams, Styx, ii. 521.
the ecstatic state, and visions in Sudden death, cases of, ii. 526.
relation to, 512, 513, etc., 517, etc., Suicide, examples of, under a power-
51 S ; no soul exempt from dreams, ful impulse, i. 5.
520 death separates between the
; Sun, the Christians believed to have
body and, 523, 525, etc. remains ; the, as a god, and to worship it, i.
in the body till the last act of 85, 449.
vitality, whither it retires
526 ; Sun and moon, the, iii. 437.
on quitting the body, 529, 530 Suppers, laws made by the Eomans
on the Homeric view of the de- for regulating the expenses of, i. 65.
tention of, from Hades for want vord, the two-ec
of sepulture, and a kindred absur- Sylvanus, iii. 440.
dity, 532 ; magic and sorcery have
no power over the disembodied, Tabernacle, the, described, its typi-
535, etc. ; kept in Hades till the cal significance, iii. 364-368.
resurrection, 539-541. Tacitus, his silly defamation of the
Spectacles, Christians exhorted re- Jews, i. 84, 446.
specting, and arguments in favour Tailoring art, ingenuities of the, iii.
of, refuted, i. 8-12 ; renounced in 190.
baptism, 12, 13, 30 ; origin of, Tares, the seed of, iii. 461.
13, etc. ; places of, consecrated Tartarus, described, iii. 313, 314 j
to idolatry —
the circus, 15, 17; who are doomed to, 315.
theatrical exhibitions, 18; combats, Tatian, iii. 271.
20 ; the most noted, 20, 21 ; ap- Telmessus, the people of, ii. 514.
plication of the argument against, Temple, the. See Tabernacle.
21 ; contrasted with the things of Temples of the heathen, vile practices
God, 23 ; unhealthy and unchris- in, i. 83.
tian excitement caused by, 23, 24 ; Temptation, prayer not to be led
the immodesty of, 24, 25 ; the into, i. 185, 186.
racecourse, 25, 26 ; the amphi- Testament, the, iii. 409.
theatre, 26 ; an objection met, 27, Terra and Ccelus, i. 490, 491.
28 ; inconsistency of the better class Tetras, the, iii. 389.
of heathen respecting, 28 ; stigma Thales, and Croesus, i. 129, 467 ; star-
usually attached to persons em- gazing, falls into a well, 473.
ployed in, 28, 29 ; altogether dis- Theatrical exhibitions, i. 18, etc.
approved by God, 29 ; unfavour- Theodoti, the two, iii. 272.
able influence of, upon the mind, @io;, derivation of the word, i. 470,
31 ; those who frequent, accessible 471.
—
to evil spirits illustrations of this, Thousand years, the, iii. 431.
31, 32 ; to be detested by Chris- Thunderbolt, the, of JujDiter, iii. 436.
tians, 32 ; the pleasures of Chris- Tiberius desires that Jesus should be
tians contrasted with those derived consecrated as a god, i. 63, 64.
from, 32-34 ; the Great Spectacle Titans, the, iii. 442.
approaching, the advent of Christ Toga, the, described, iii. 196, 197.
and its accompaniments, 34, 35. Trades, some, to be avoided why — ?
Spirit, the Holy, ii. 348 distinct ; i. 155.
from, yet one with the Father and Tradition, the binding force of, i.
the Son, 390. 336-338.

Spirit, the, hovering over the face of Trajan and Pliny, their correspond-
the waters, a type of baptism, ii. ence about the Christians, i. 56.
232, 233. Transmigration of the soul, the Pytha-
Spirit, the, of man, stronger than the gorean theory of, sketched, exa-
flesh, and can control it, i. 4-6. mined, and refuted, ii. 476-496 ;
Spirits, evil, i. 97, ii. 502. the absurdity of, increased by Em-
Spiritual sacrifice, i. 202. pedocles' theory of metensomaiosis,
Stag, the, iii. 187. 484, etc.
Stations, iii. 139. Treason, Christians accused of the —
Sterculus, the god, i. 485, accusation refuted, i. 108, 109.
; —
mDEX OF SUBJECTS. 513
Treasure-chest, the, of the Christians, Unconquered one, the, iii. 439.

i. 119. Unction at baptism, i. 239.
Tree, the prediction that Christ Unity, the, of the Godhead, ii. 335,
should reign from the, iii. 239, 339, 360, 372 ; set forth in verse,
248 the mystery of the, 249, 250;
; iii. 318, etc.
death and salvation by a, 338 ; the, "Uttermost farthing, the," ii. 49,
of life and death, 481. 495, 541.
Trees, Aristotle's example of the, ii.
454. Valentinus, 35, 39, 40,
ii. 164;
Trine immersion, i. 336. history of, 24, 459, 463;
i. a
Trinity, and unity, the Catholic doc- summary of the views of, iii. 265.
trine of, stated, ii. 335 ; freed from Valentinianism, compared to the
various misapprehensions, 337 ;
Eleusiuian mysteries, ii. [119 ;
unity of the Godhead not impaired folly of, 122 ; the founder and
by, 339 ; evolution of the Spirit leaders of the school of, 124, etc. ;
from the Father, 341 ; unconfused oft refuted, 126 ; mode of dealing
distinction of the persons of, 349 ; with, 126, 127; the first eight
the names Father, Son, and Sjjirit, asons of the system, 128-130 ; thirty
prove distinction of person, 350 ; other ffions, constituting the Ple-
the Praxean doctrine refuted — roma, 130, 131 ; Nus, Sophia, and
Scripture proof of, 353, 356, 358 ; Horos, 132-135 ; profane account
polytheism guarded against by the of the origin of Christ, 135 the ;
unity, 358 ; invisibility of the joint contribution of the members

Father and visibility of the Son, of the Pleroma for the formation
361, 365 early manifestations of
;
of Jesus, 136, etc. ; adventures of
the Son, 368 divine titles given to
;
Achamoth, 139, etc. origin of ;
the Sod, 371 ; the prophetic de- matter from Achamoth, 141, 142 ;
scriptions of the one God do not Achamoth in love with angels,

preclude the correlative idea of 143 ; origin of the Demiurge, 144 ;
the Son of God, 372 ; union of the Demiurge works at creation,
Father and Son in creation, 373 147 ignorance and vanity of the
;
the Father and the Son constantly Demiurge, 147 man formed by
;
spoken of in the Gospel of John as the Demiurge, 149, 150 the Demi- ;
distinct persons, 377, etc., 381, urge and Jesus, 151-153; immoral
etc., 385, etc. ; the Paraclete dis- principles of the system, 155 ; how
tinct from the Father and the Son the ffions will be affected by the
in person, but inseparable in na- last great day, 156, 157 ; varieties
ture, 390 ; accordance of the testi- of opinion among the followers of
mony of Matthew and Mark with Valentinus, 158, etc. ; affects the
John on the subject, 292 ; the doc- central doctrine of Christianity
trine of the Trinity the great distinc- the person and character of the
tion between Judaism and Christi- Lord Jesus Christ, 162.
anity, 405; Bishop Kaye's criticism Varro, his classification of the gods,
on Tertullian's statement of the i. 464, etc., 483, etc,
doctrine of the Trinity, 407, etc. Yedius PoUio, iii. 199.
Trochilus, i. 17. Veiled, women ought to be, i. 194 ;
Truth, described, i. 53 ; the many on account of angels, 196.

foes of, 67 ; the antiquity and Veiling of virgins. See Virgins.
simplicity of, 131 corrupted by
;
Venus and Bacchus close allies, i. 19.
philosophers, 131, 132 ; the rule Veritas of Valentinianism, ii. 129.
of, 132 ; the hatred of, in Chris- Vesj)ronius Candidus, i. 50.
tians, 423 ; the search for, ii. 12, Victim, Christ a sacrificial, iii, 363.
13 older than falsehood, 36 ; be-
; Victim, prayer a spiritual, i. 202.
fore custom, iii. 154 ; progressive Victorinus, iii. 273 and note.
in its development, 155. Victorinus of Petau, a fragment of,
Twelve, the number, iii. 393. on creation, iii. 388, etc. ; a com-
mentary of, on* the Apocalypse,
Unbelievers, marriage with, for- 394, etc.
bidden, i. 292, 301, etc. Virgilius Saturninus, i. 49.
TERT. —VOL. III. 2 K

; ;;
;

Vine, the, ii. 455. i. 287, 290; honours of, 289;
Virgil, how manipulated by certain advantages of, iii. 15.
persons, ii. 47. Widows, the advantages of, over the
Virgin, a, less than twenty years of married, i. 286 a virgin less than
;
age, placed in the order of widows, twenty years of age placed in the
iii. 169. order of, iii. 169.
Virgin Mary, the, and Eve, an ana- Will of God, the, i. 181, 182 ; iii. 23.
logy between, ii. 200, 201 ; called Wine, abstinence of the ancient
a woman, iii. 164. Eoman women from, ii. 65, 66
Virginity recommended, i. 287, 290 abstinence from, has honourable
three species of, iii. 1, 2. badges, iii. 138.
Virgins, the veiling of, i. 193-199, Wings, the, of the cherubim, iii. 369
iii. 154, etc.
; the custom in rela- of the living creatures, 406.
tion to, considered, 156 Paul's ; Wisdom and Word of God, the, the
teaching appealed to, 159-168 ; the agency of, in creation, ii. 79 ; the
veiling of, consistent with the dis- going forth of, to create the uni-
cipline observed by, 168 ; the rule verse, 343.
in respect to veiling, applies to chil- Wisdom kills her children for their
dren, 171, etc. ; if the unveiling good, i.394.
of, in church be proper, why not Witch, the, of Endor, and Samuel,
out of church ? 174 ; the perils to, ii. 537.
of not veiling, 175, etc. ; veiling Wives, the more, the worse, iii. 16.
a protection to, 177 ; appeal to, on Woman, the application of the term,
the subject, 178 ; appeal to married to Eve, iii. 161-163 ; and to the
women, 179, etc. Virgin Mary, 164 ; the cause of
Vita the Valentinians, ii. 129.
of the fall, 304.
Volition, the power of, possessed by Woman, the, clothed with the sun,
man, iii. 3, 4. iii. 421.
Voluntaryism among Christians, i. Women, the Eoman, i. 65, 66 ; the
119. dress 193 ; and Adrgins, 193,
of,
194, etc. include virgins, iii. 160
;
Warfare, the, to which we are to be veiled, 165 ; seven, taking

called, i. 3, 4 ; the daily, iii. 466. hold of one man, 398 exhorted, ;
"Was," the meaning of, ii. 93. 463, 464.

Washing the hands before prayer, Wood, the mj^stery of the, iii. 249,
the custom of, i. 188, 189. 250.
Water, Christians born in, i. 231, Word, the, the Creator, i. 92; evo-
232 why chosen as a vehicle of
; lution of,from the Father, ii. 241
divine operation, 233 ; the Spirit also the Wisdom of God, 343
hovering over, a type of baptism, various titles of, 391, 392.
233, 234 the universal element
; Words, idolatry may be in, i. 171.
of, made to possess the sacramental World, the, opinions of philosophers
power of sanctification, 235 ; use about, i. 468 ; creation of, out of
made of, by the heathen, 236 the ; nothing, ii. 79.
new birth by, 506. See Baptism. World, the end of the, i. 111.
Waters, many wonderful kinds of, ii. Worldly things to be avoided, iii.
521. 462.
Week, the, redemption by means of, Writings, the divine, i. 131.
392.
iii.
Weeks, the, of Daniel, See Heb- Xerophagmes, iii. 125, 136, etc.
domads.
White horse, the, iii. 410, 429. ZaCH ARIAS, i. 176.
Wicked, the, judged and sentenced, Zeal, the, of concupiscence, iii. 466.
iii. 312, 313. Zeno, i. 92, 472.
Widowhood, examples of, among the Zipporah circumcises the son of
heathen, and virginity compared, Moses, iii. 207.
——— — —
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